जल में मछली।

 जल ही मछली का जीवन है, वह है भी तो जल में, बस उसका जगत छोटा कर, टुकड़ों में विभाजित कर जी रही है। वह खुद चैतन्य और सब आकृति और अनुभव चैतन्य स्याही से लिखि उसकी अपनी कृति। फिर भी वह उससे अनभिज्ञ क्यूँ? कहाँ है जगत? चैतन्य से चलती इन्द्रियों को मन से जोड़कर किया अनुभव है तब तक। लेकिन अनुभव करनेवाला और अनुभव दोनों एक ही है ऐसा पता लग जायें फिर क्या? चित्रों कहानियों को जो भी नाम दे लेकिन, मेरा जगत मेरी ही चैतन्य अभिव्यक्ति है। मैं ही मेरी चेतना-ज्ञान शक्ति से अपना जगत द्वैत (अपोहन) बनाकर अपनी स्मृति शक्ति से उसे चला रहा हूँ।

श्रीगुरू उसे अखंड शिव स्वरूप अंबा (प्रकट विश्व) का बोध कराकर संविद में स्थापित करते है तब स्वयं का साक्षात्कार होता है। 

उस श्रीगुरू को नमन। 

ओम  गुरूभ्यो नम:।  🙏

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जीवन एक सफ़र।

 संसार अद्वैत का द्वैत प्राकट्य है, इसलिए बिना अद्वैत अनुभव, द्वैत को बुद्धि से समजा सकते हो लेकिन मिटा नहीं सकते। 

यह एक मनोवैज्ञानिक सफ़र है। शिव का ना जन्म है ना मृत्यु और उसी का ही यह जगत रूप में प्राकट्य है, फिर भी इतने सारे शिव (जीव) इतनी सदियों से पृथ्वी खंड पर क्यूँ लगे है? क्या अधूरापन है, कमी है, जो पूरी करनी है? जब सब कुछ, सब और ‘एक अखंड बोध’ ही है तो कौन किससे मुक्त होगा? 

जब तक जीव भाव है तब तक द्वैत जा नहीं सकता। फिर चाहे  कल्पना रंगों के कितने ही चित्र बना ले, अद्वैत अनुभूत नहीं हो सकता। शिव का अनुग्रह ही अद्वैत को  बुद्धि में प्रकाशित कर प्रत्यभिज्ञा करा सकता है, और जीव भाव से हमें मुक्त कर शिव भाव में स्थापित कर सकता है। 

एक की सफ़र और साक्षात्कार दूसरों को मार्गदर्शित कर सकती है पर सामुदायिक मुक्ति नहीं। हर जीव को अपनी मंज़िल खुद काटनी है। परम शिव जब अपनी क्रीड़ा ख़त्म करेगा, तब सब समेट लेगा। साक्षात्कार किया तब भी शिव में निवास है, और नहीं किया तब भी। शिव, शिव से अलग रहे कैसे? कभी नहीं। शिवोहम। 

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संविद सेवात्मनि

संविद स्वात्मनि

तुरीया खोजन मैं चला, तूरीया मिल्या न कोय; 

मैं रह्या पर ध्यान दियो तो, सब में चिन्मय ठोर। 

मैं आत्म अखंड बोध, चैतन्य, संविद नाम;

आभास भेदे त्रिपुटी रचाई, एकोहम पंच विलास। 

मैं चैतन्य, मैं शिवा, मैं भैरव, मैं ही शक्ति तत्वा;

सर्वाकार निराकार रूप धर, बहुधा गुहा निवासा।

मैं ही वह चेतन पर्दा, काल अकाल जिस पर रमता;

पूर्णा-कृषा उभय स्वभावे, क्रम अक्रम स्वतंत्र रूपा।

ना बंधन ना मुक्ति, स्वात्म पहचाने साक्षात्कार;

छूटे जब भेद मेरा मुझसे, जग मेरा अभेद प्रकाशा। 

गुरू मैं, शिष्य भी मैं, मैं ही शंका, मैं समाधान; 

प्रकाश विमर्श विश्वरूपा, मैं ही बोध अखंडा।  

पिघल्या उसने पा लिया, बर्फ़ पानी संजोग;

शरणागत वत्सल, प्राप्तस्य मेरी प्राप्ति सरल। 

आवन जावन प्राण पथ, संधान जब प्राणन करता;

सूक्ष्म से उद्वहन सुरता, शंभु शरण विरला ज्ञाता। 

तुरीया खोजन मैं चला, तूरीया मिल्या न कोय; 

मैं रह्या पर ध्यान दिया तो, सब में चिन्मय ठोर। 

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परा प्रवेश।

 પરા પ્રવેશ

ભૈરવ ત્રિશૂલે ભૈરવી રમે, ભરણ રમણ વમન કરે; પરામ્બિકા તારો અખંડ પ્રકાશ, ના ઉદય ના અસ્ત. 

ધર્યું તેં દિગંબર રૂપ, ધૃતિ ક્રાંતિ કરે વિલાસ; દ્વૈતાદ્વૈત ના દ્વંદ્વ પણ, અખંડ તારો ચિન્મય પ્રકાશ. 

ચિન્મય રૂપમાં દ્રઢતા લાવું, સૂક્ષ્મ બોધમાં સુરતા; ધીરજ ધરી રાખું વિશ્વાસ, શનૈ શનૈ વધુ કદમ. 

ઘટરૂપ થઈ ઘટ જાણું, ભેદ ભરમની દિવાલ પડાવું; બિંબ પ્રતિબિંબ અભેદ રૂપ, હું જ દ્રષ્ટા, હું જ દર્પણ. 

દત્ત ચિત્ત ધ્યાન લગાવો, શક્તિ ઉજાગર કરાવો; કૃપા કરો શિવ ભવાની, પરામાં પ્રવેશ ભાન કરાવો. 

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जय माता दी।

 जय माता दी। 

प्रमाता प्रमेय और प्रमाण; ज्ञाता ज्ञेय और ज्ञान के त्रिशूल को शुद्ध संविद में विसर्जित करने भवानी (भैरव का ह्रदय) की कृपा और भैरव (स्व बोध) का अनुग्रह ज़रूरी है। 

परा, परापरा और अपरा के इच्छा, ज्ञान और क्रिया के भेद को परख त्रिमल से मुक्त सप्त भुवन पर पहुँच मूल गोत्र, निर्मल जगदानंद, पूर्ण बोध, शिव स्वरूप में अवशिष्ट होना लक्ष्य है। 

शरीर भाव से सर्व भाव की और। पूर्णोहम। 🙏

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अग्नि पथ।

 अग्नि (ज्ञान) पथ। 

भोर भयों उठ जाग मनवा, चल रे ज्ञान पथ; 

शिवत्व मंज़िल को पाना, रूक नहीं अब एक पल। 

सकल से निकल, अकल पद लक्ष्य; 

निर्मल होता आगे बढ़, तु ही तुझमें ठहर। 

पशुता से पशुपति बनना, पथ तेरा अपने अंदर;

उत्तिष्ठ जाग्रत उपर उठ, इदम से पार अहम निगल। 

सकल से प्रलयाकल डग भर, प्रमेय से आगे निर्मल पथ चल। सुषुप्ति ना बांधे तुझको, अबोध में मत रे फँस। 

विज्ञानमल से पाँव पसार, मंत्र प्रमात्री में प्रवेश कर; अहम अहम इदम इदम, जाग्रत अपने घर में बस। 

मंत्र नहीं तुं मंत्रेश्वर, गहरे सुन अनाहत नाद;

इदम को अहम जान, खुद ईश्वर खुद संसार। 

अहम अहम मंत्र महेश्वर, अग्नि कुंण्डली मरीच हवन; शिव शक्ति सामरस्य कर; उन्मनि से आगे बढ़।  

प्रमाता तु स्वयं एक, परमेश्वर परम अद्वैत; 

अहम में कर विराम, अकल घर शिव संपूर्ण। 

भोर भयों उठ जाग मनवा, चल रे ज्ञान पथ; 

शिवत्व मंज़िल को पाना, रूक नहीं अब एक पल। 

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सप्तपुरी

 सप्तपुरी भीतर जानो, अपने को खूब पहचानो; 

चक्र चक्र पार चलो, सहस्रार में आसन जमाओ। 

बुंद बुंद अमृत छलके, पीया उसमें मस्ती छलके। 

भैरव संग भैरवी नाचे, बजा डमरू तांडव ताड़े। 

सकल से आगे चल, सप्तपुरी को पार कर;

शिवपुरी में गड़ा त्रिशूल, कर लीला तु अपने सूर। 

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पूर्णोहम।

 पूर्णोहम। 

पूर्णोहम! शिवोहम, चैतन्य अखंड अद्वैत प्रकाश;

विमर्शमय मैं स्वतंत्र, स्वात्म नित्य अपरिमित बोध। 

खंड अखंड सबमें व्याप्त, जड़ नहीं मैं ज़िन्दा शाश्वत। शव नहीं मैं चैतन्य दीया, सबका प्रकाश सबका प्रकाशक। 

मैं चिन्मय नित्य प्रकाश, विमर्श स्वतंत्र शिव सद्रूप;

स्व में विस्तार, स्व संकोच, सकल अकल मेरा भासन।

संयोजन वियोजन जाल परख, भेदाभेद नाटक बंद कर; 

अनुसंधान से एक कर, पराद्वैत में स्थापित कर। 

चेतन परदा चेतन चलचित्र, किसे करेगा शत्रु किसे मित्र?

स्वात्म सिद्धि निर्मल पथ चल, प्रकाश विमर्श में डूबा कर। 

पूरन होगा बोध सामरस्य, पूर्ण ज्ञान पूर्ण क्रिया;

होगा तब खुदसे, स्वात्म अखंड शिव साक्षात्कार। 

पूर्णोहम! शिवोहम, चैतन्य अद्वैत अखंड प्रकाश;

विमर्शमय मैं स्वतंत्र, स्वात्म नित्य अपरिमित बोध। 

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अहमेव प्रकाशात्मा

 અહમેવ પ્રકાશાત્મા

અહમેવ પ્રકાશાત્મા, અહમેવ પૂર્ણ;

શુદ્ધ ચિન્મય નિત્ય અનંત વિમર્શ.

ચૈતન્ય પરાવાક, સ્વાતંત્ર્ય ક્રિયા સ્ફુરણ; 

ઉત્પત્તિ સ્થિતિ લય, મુજ સાર હ્રદય સ્પન્દ. 

ગુરૂ શાસ્ત્ર લક્ષણ બોધ, અહં મુક્તિ નિર્મલ બુદ્ધિ; 

અભેદ બીજ ભેદ મીટે, દ્વવીભૂત સંસાર પ્રેમ પ્રકાશે. 

અહમ અસ્મિ, અહંકાર ગાંઠે બંધીયો;

અહમ અસ્મિ, ચિદ્રુપ વિસ્તરણે મુક્તો. 

અહમ શિવા અહમ શક્તિ;

અહમ પ્રમાતા, અહમ પ્રમેય. 

પરાપ્રવેશે થયો સ્વસ્થ, સ્વરસ પાને પ્રકાશરૂપ; 

દ્રવિત જ્ઞાન અખંડ વિસ્તાર, ના મળે સંકોચ બાધ. 

અહમેવ પ્રકાશાત્મા, અહમેવ પૂર્ણ;

શુદ્ધ ચિન્મય નિત્ય અનંત વિમર્શ.

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पहचान कौन?

 पहचान कौन?

शिव ही संसार और संसार ही शिव; शुद्ध संवित, प्रकाश और विमर्शमय। पूर्णाहंता से विमर्शात्मा परम शिव, ३६ तत्वों से जगतद्रुपता के विस्तार को प्राप्त है। यह विश्व उस परम शिव में परम का ही प्रतिबिंब। अपनी विश्वोतीर्ण से विश्वमय, प्रकाश-विमर्श लीला से संसार खेल रचा है।

शिव शिव है, जीव भी शिव है।विद्या भी शिव, अविद्या भी शिव। हर कंकर एक शंकर। प्रमाता भी शिव और प्रमेय भी शिव। उसकी  मर्ज़ी किस स्पन्द को कैसे स्पन्दित करे। कहाँ भेद, कहाँ भेदाभेद और कहाँ अभेद करे। 

जीव अज्ञान से जुड़ा है और ईश्वर माया से।अज्ञान और कुछ नहीं, मल है, संवित का संकोच है। बस यह संकोच के एक छोर पर जीव पद और व्यापकता के दूसरे छोर पर परम शिव पद। भेद छोर पर पशु, अभेद छोर पर पति। पशुपति।एक बंध, एक स्वतंत्र। 

त्रिमल के कारण अपनी क्रिया शक्ति और ज्ञान शक्ति का संकोच है जीव। आणव मल अपूर्णता का एहसास, मायिय मल भेद बुद्धि और कार्म मल शुभाशुभ भाव है। विद्या से मल शोधन साधना है। 

कश्मीर शैव दर्शन ने प्रमाता को प्रमेय के सापेक्ष में मल के आधार पर अकल से सकल तक सात भूमिका में बाँटा है। चेतना के सात स्तर है। साधना सकल से अकल की यात्रा है। त्रिमल से निर्मल पथ यात्रा है।प्रमेय को प्रमाता में लीन करना है  शून्य बोध से स्वात्म बोध करना है। जीवत्व से शिवत्व पहचानना है। 

वैसे तो केवल एक प्रमाता है। लेकिन विमर्श से उसका शक्ति प्राकट्य है। प्रमेय भी प्रमाता का ही प्रारूप है। अकल पद के बाद, ज्ञान और क्रिया, प्रमाता-प्रमेय द्रष्टि विभाजन से अलग अलग भूमिका में आ गये। पुरुष प्रमाता है, प्रकृति प्रमेय। प्रमेय प्रमाता से प्रकाशित। यह खेल है, शिव क्रीड़ा है। आप है, हम है, सारा संसार है। 

आरोही क्रम से प्रमाता अनुक्रम से सकल, प्रलयाकल, विज्ञानाकल, मंत्र, मंत्रेश्वर, मंत्रमहेश्वर, अकल नाम से जाना जाता है। अहं पुरूष और इदं प्रकृति। पुरुष की अहंता के आधार पर उसकी भूमिका बनती है। शिव अवरोह से अकल से सकल तक की, और फिर आरोह से सकल से अकल की स्थिति में उन्मुक्त होता है। शुद्धि से अशुद्धि और अशुद्धि से शुद्धि।भूमिका भेद से प्रमाता (अहं) अपने प्रमेय अंश (इदं) को अलग समजता है। प्रमाता प्रमेय का यह दर्शन है पराद्वैत।

साधना प्रमेय को प्रमाता में हवन (लय) कर, एक से दूसरी भूमिका में आरोह कर स्वात्म पहचान से परम तत्व पद पहुँचना है। व्यष्टि चेतना से समष्टि चेतना में, अकृत्रिम अहं में परिणत होना है।अपने वास्तविक स्वरूप की प्रत्यभिज्ञा करनी है। 

शिव सर्वत्र जान। खुद को पूर्ण मान। ना कैलास में रोक, ना केदार बांध। 

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मान जाइए ठहर जाइए

 मान जाइए, ठहर जाइए। 

मेरा मुझको पता नहीं, फिर भी चला तुझे खोज; 

मेरी मुझको खबर नहीं, फिर क्यूँ  भटकूँ  इधर-उधर?

मन याचक पूछे दाता से, तुं कहाँ से है धन देत; 

इच्छा ज्ञान कर्ता बन भोगे, फिर भी करे प्रश्न अनेक।  

छत्तीस बन किया विस्तार, विषय भोग भरमार;

क्यूँ रखी टीस अतृप्ति की, खेल में पड़ी ख़लल। 

अखंड प्रकाश अविच्छेद, संकोच करे धरे रूप;

भेद अभेद माया भासे, करे क्रीड़ा सुषुप्त विमर्श। 

अनुग्रह करी निग्रह तोड़े, उन्मेष की और आरूढ़े;

अनाहत लवलीन करे, कणकण पुलकित करे।

मान लिया सो जान लिया, खुदसे खुदा मिला लिया; 

टेढ़ा सर्प सीधा किया, सब जगत खुद से दीया। 

इच्छा ज्ञान क्रिया खेल, सामरस्य का खुले भेद;

गुरू शास्त्र सुधारें शान, संवित ज्ञान स्थान अभेद। 

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मातृका प्रवेश

मातृका प्रवेश। 

ज्यों न्यग्रोध बीज वटवृक्ष पसारा; 

वाक् विश्व फैल, माटी प्रकाशा। 

अ कार से स कार चराचर संसार;

परम परा का ह्रदय बीज विस्तार। 

३१ सकार ३ अकार, वर्ण मातृका संसार;

शिव शक्ति का सच्चिदानंद पसार। 

अ कार से आरूढ हुआ, ह कार भेद सृष्टि फैलाया। 

परम शिव में उदय हुआ, परम शिव विश्रांत हुआ।  

ह्रदय प्राण ब्रह्मरंध्र मिला, परावाक संधान कर;

घटीयंत्र सम भर ले अरघट, सरण रस अमृत पान कर।     

जप ले मंत्र छांदस, बिना गति लय ताल विग्रह ; 

त्रि अंड अनुसंधान कर, अनुत्तर परा प्रवेश कर। 

सद् अंश मिले चिद् अंश से, चिद् अंश माोद मांय;

मोद निरंशे विलुप्त हुए, परम शिव प्रकट थाय।  

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ह्रदय बीज

 ह्रदय बीज। 

यह ब्रह्मांड परमशिव का शरीर। परमशिव प्रकाशविमर्शमय। प्रकाश (शिव) और विमर्श (शक्ति)। शिव ही शक्ति। शक्ति ही शिव। शिव ही परमशिव। परमशिव ही शिव। शक्ति ही ३६ तत्वों रूप बनी है। परमशिव में उत्पन्न, पालन और संहार (लय)। 

तत्वों को समझना ज़रूर पर मत भूलना कि वह है आपका शरीर। परमशिव। इदम इदम में अहम खो न जाये। इच्छा ज्ञान क्रिया का केंद्र। 

सब कुछ परमशिव-शिव-शक्ति,

फिर कौन छोटा प्रमाता और कौन बड़ा। हाँ, सप्त अनुभूति की साधना है। माया के पर्दे पीछे छीपा सच को उजागर कर लेना। द्वैत और यह ३६ तत्वों का अलग अलग रूप और गुण में प्राकट्य न होता तो संसार खेल कैसे होता। खेल है और खेल के नियम है। शतक बना लो या शून्य में आउट हो जाओ। 

इच्छा-ज्ञान-क्रिया-निग्रह-अनुग्रह के संकोच से आपका शिवत्व कहीं नहीं जाता। शिव, शिव ही रहेगा। हाँ करना है तो बुद्धि दर्पण को साफ़ करते रहो जहां वह सुप्रीम का प्रकाश परिवर्तित हो रहा है। उसमें खुद को देखकर ही खुद को पहचानना है। गुरू/शास्त्र बुद्धि का डस्टर है। 😊

मनुष्य शरीर है। शरीर में बुद्धि।  बुद्धि ह्रदय में। ह्रदय में शिव प्रकाश। अमूल्य अवसर, अपनी पहचान (प्रत्यभिज्ञा) करने का। 

स (प्रकट विश्व, ३१ तत्व, ६-३६, माया से पृथ्वी), औ (इच्छा-ज्ञान-क्रिया शक्ति, सदाशिव, ईश्वर, शुद्ध बुद्धि ), : (ऊर्ध्व और अध: बिन्दु, शिव-शक्ति) (self-his divine power). 

सौ:।

ह्रदय बीज। 💐

ॐ। 

परमशिव। 

जीवन्मुक्त। 

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तीन लाभ एक प्राप्ति।

 तीन लाभ, एक प्राप्ति। 

तीन बार लाभ आये। बल लाभ, चिदानंद लाभ और समाधि लाभ। चैतन्य का जो संकोच था जिससे पंचकृत्य सीमित हुए थे वह असीमित होने शुरू हुए। पंचशक्ति का संकोच दूर होने लगा। अंतर्मुख भाव से और मध्य-ह्रदय विकास से चिति का परिज्ञान होने लगा। 

चिति आनंद स्वरूपा है इसलिए चिदानंद लाभ शुरू हो गया। प्रमाता की भूमिका बदलने लगी। मलावरोध दूर होते ही सम्यक दृष्टि से सर्व समावेश होने लगा। आँख बंद की और अंदर गये तो समाधि ऐसा ही नहीं, बाहर भी समाधि। अंदर जाओ तो समाधि और बाहर व्युत्थान ऐसा नहीं, नित्य बोधि समाधि लग गई, जिसका अब अस्त नहीं होना है। प्रकाश और आनंदका सामरस्य हुआ। मदमस्त हाथी की तरह चैतन्य का झुला लग गया। अंदर जायें तो चिद्घन प्रशांति - सदाशिव, और बाहर आये तो व्युत्थान (सामान्य चेतना) में सर्वरूप सर्वत्र मेरा प्रकाश। अंतर्लक्षो बहिर्दृष्टि। अहंता इदंता ऐक्य। जड़ चेतन सब ज्ञानरूप। भेदों के बीच संविद एकता। स्वयं प्रकाश चेतना में द्वैत कहाँ? 

सब बीज को चिद् अग्नि में स्वाहा करो और समाधि बीज लगाओ। यही सच्ची खेती है। संविद को पाओ। गुरू मंत्र से, शिव अनुग्रह से। श्रद्धा और विश्वास से। भीतर है वह। गंगा (इड़ा) से अंदर और यमुना (पिंगला) से बाहर के मंथन से सूकी नदी सरस्वती (सुषुम्ना) में मधुरस भरना है। 

समाधिसंस्कारवति व्युत्थाने भूयो भूयश्चिदैक्यामर्शान्नित्योदितसमाधिलाभ।।१९।।

नित्योदित (जिसका अस्त नहीं) समाधि लाभ होगा। मनुष्य अभिमंत्रित हो जायेगा, चैतन्य महामंत्र वीर्य से। देवता बनेगा। संविद देवता। चक्रेश्वर देवता। सर्व शक्ति (शक्ति समूह), शिवत्व की प्राप्ति होगी। पूर्णाहंता। प्रकाशानंद। पूर्णानंद। विश्रांति। निरपेक्ष। नित्योदित। 

चिति चित्त बनी थी, फिर से चिति। चिद् ऐक्य हो गया। बनना कुछ नहीं, स्वरूप अज्ञान को मिटाना है। जो प्राप्त है उसे ही पाना है, उजागर करना है। मायीय चश्मे हटाकर सीधा देखना है। बिना चश्मे की दृष्टि। जैसी दृष्टि वैसी सृष्टि। 

तदा प्रकाशानन्दसारमहामन्त्रवीर्यात्मकपूर्णहन्तावेशात्सदासर्वसर्गसंहारकारिनिजसंविद्देवताचक्रेश्वरताप्राप्तिर्भवति शिवम्।।२०।।

सब शिव का ही स्वरूप है। एक ही है, दूजा कोई नहीं। 

शिवोहम् शिवोहम्। 🙏🙏🙏

🕉 नम: शिवाय। 

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मध्य के विकास में लाभ है।

 मध्य के विकास में लाभ है। 

मध्यविकासाच्चिदानंदलाभ:।।१७।।

मध्य विकास से चिदानंद लाभ है। प्रत्यभिज्ञा ह्रदयं का यह ह्रदय सूत्र है। बीमारी की चर्चा हुई अब बीमारी का इलाज चल रहा है। सूत्र १३, १४, १५ में चित्त के अंतर्मुखी भाव से चिति के ज्ञान को उजागर करने की बात कही थी, जिसमें तीन संकोच वाक् संकोच, करण संकोच और प्राण संकोच को अनुक्रम से गुरू मंत्र, अष्ट देवियों के विस्तार और प्राण-अपान के कुंभक से सुषुम्ना द्वार में प्रवेश कर कुंडलिनी मार्ग से अपने चिति स्वरूप बल (उन्मेष) को प्राप्त कर, विश्व को अपने स्वरूप से अभिन्न रूप में भासित-प्रकाशित करना बताया है। फिर सूत्र १६ में बताया कि दृढ़ता पूर्वक चेत्य और चेतन की एकत्व से चिदानंद लाभ पाकर जीवन्मुक्ति अवस्था पानी है। पहले बल लाभ, फिर चिदानंद लाभ। 

अब यहाँ इस सूत्र में बताया मध्य विकास से चिदानंद लाभ होगा। 

क्या है मध्य? माँ भगवती चिति ही मध्य है। केन्द्र है। ह्रदय है। अपनी स्वतंत्रता और स्वेच्छा से माया आवरण से अपने स्वरूप के गोपन करके मेरे अंतरतम केन्द्र में, ह्रदय में चित्त स्वरूप बनकर विद्यमान है उसे विकसित करना है, दीप्त करना है, स्वरूप में प्रकाशन करना है। 

एक तरफ़ माँ भगवती चिति, जिसका मूर्त रूप यह सारा विश्व; दूसरी तरफ़ मुझ जीव चित्त का बना मेरा संसार। दोनों की संधि मध्य है। माया रूपी उपले और राख से ढके आवरण को हटाना है। जैसे चेतन पद से उतरकर चित्त बना (सूत्र ५), अब उसी सीडी को पकड़कर आरोहण क्रम से गुरू युक्ति लगाकर उतरे हुए प्राण से सीडी चढ़ना है। मेरी भींती पर ध्यान देना है जहां सब भेद प्रमेय, वृत्तियों का उदय अस्त हो रहा है, जहां सब प्रकाशित हो रहा है। जो हम सब की अंतरतम स्थिति है। भींती न रही तो कहाँ मैं और तुम? उस मध्य ह्रदय को विकसित करना है, दीप्त करना है, उसका विस्फार करना है। 

चिति की चित्त बनने की यात्रा प्राण से हुई थी। प्राणशक्ति के संकोच से बुद्धि-अहंकार-मन-स्थूल शरीर से बनी मेरी मनुष्य कृति अभी प्रवृत्त है।उसमें स्थित नाड़ी जाल समूह में तीन प्रमुख नाड़ियाँ इड़ा पिंगला और सुषुम्ना है। इड़ा और पिंगला में  चल रहे प्राण अपान को समान कर सुषुम्ना में प्रवेश कर लेना है। जैसे पलास पत्र का मध्य तंतु पत्र के तंतुजाल से जुड़ा है, वैसे ही ७२००० नाड़ियों के समूह का मध्य स्रोत सुषुम्ना है। जहां से चित्त वृत्तियों का उदय और लय होता है। यह सुषुम्ना जो चिति की प्राण शक्ति से जुड़ी है, और वज्राणि-चित्रिणी-ब्रह्म रूप में स्थित है उसकी मध्य की ब्रह्म नाड़ी का अनुसंधान करना है। उस नाड़ी में मूलाधार मे सोयी पड़ी कुंडलिनी शक्ति को उर्ध्व कर, प्रवृत्त कर सहस्रार से जोड़नी है, व्यान की व्याप्ति करनी है। सुषुम्ना के प्रकाश स्तंभ या चमकती कमल दंड लकीर के प्रकाश से आगे बढ़ते बढ़ते सहस्रार पहुँचना है।मेरे शरीर के मध्य रूपी ब्रह्म नाड़ी सुषुम्ना का विकास करना है। 

मेरे मध्य का विकास होगा, जो चिदानंद लाभ करायेगा। 

लक्ष्य क्या है? 

निरपेक्ष बनना है और वैश्विक होना है। सर्वाकार सामान्य दृष्टि प्राप्त करनी है। क्रियाओं के चक्करों के बीज चित्त को जागरूक रखना है अपने निरपेक्ष अभ्यास में। 

मुझे प्रमेयों के भेदों के बीच, दो विचारों के बीच, प्राण अपान के बीच रहे अवकाश को पहचानना है और उसके प्रति जागरूक होकर अपनी भींती की पहचान बराबर कर लेनी है। मैं ही सब में अवस्थित होकर मैं बन मुझे ही देख रहा हूँ, लेकिन बाहर की घटनाओं से क्यूँ क्षोभ हो रहा है उस का निरीक्षण बनाये रखना है। सापेक्ष या निरपेक्ष मेरा ही दर्शन है सब। गुरू कृपा का स्वीकार करना है और निरपेक्ष में स्थित होना है। व्युत्थान और समाधि के पेंडुलम को तेज चलाकर आख़िर में स्थिर समाधि अवस्था पाना है, जहां फिर एक तरफ़ इन्द्रियों का व्यवहार और दूसरी तरफ़ मैं अपने ह्रदय मध्य में स्थित चिति भैरव।

मैं बनारसीयों की तरह दो गाल में दो पान ठूँस कर पानरस का पान तो नहीं कर सकता, लेकिन चिद् से जुड़ा हुआ हूँ और चिद् रस कुंभ अहर्निश बह रहा है, उसे पहचान उस चिद् रस का आनंद लूँ , और क्रमश: अथवा गुरू या शिव अनुग्रह से अक्रम से चिदानंद को प्राप्त करूँ। मुझे प्राप्त है उसकी पहचान करूँ, उसमें रमण करूँ। अपनी चिदानंद मस्ती में आनंद सृष्टि। 

चिदानंद लाभ। 

मध्यविकासाच्चिदानंदलाभ:।।१७।।

है देवी भगवती, माँ चिति, मेरे मन के क्षोभ हरो, विकल्पों का क्षय करो और मेरे मध्य का, मेरे ह्रदय का विकास करो, जिससे मैं और मुझमें प्रकाशित यह सारे विश्व से मेरा ऐक्य हो। मेरी प्रत्यभिज्ञा हो। जीवन मुक्ति का मुझे पता नहीं, लेकिन मेरा दैत, द्वंद्व सब मीट जायें और मैं आप रूप प्राप्त करूँ। 

शिवोहम्। पूर्णोहम्। 

पूनमचंद 

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चिदानंद लाभे सर्व लाभ।

चिदानंद लाभे सर्व लाभ। 

दो संकोच या बंध समझा। एक परावाक् का वैखरी तक का, सूक्ष्म से स्थूल तक का। दूसरा वामेश्वरी और उसके चार रूप खेचरी-गोचरी-दिग्चरी-भूचरी के अनुक्रम से विश्व, ज्ञान संकोच-प्रमाता, अंत:करण (बुद्धि-अहंकार-मन) संकोच भेद स्वरूप भेद निश्चय-अभिमान-विकल्प; इन्द्रियों का संकोच - अंत:करण के अनुरूप इन्द्रिय क्रियाएँ और स्थूल शरीर-प्रमेय सृष्टि का संकोच-भेद; जिससे यह सब सृष्टि खेल चल रहा है। 

ऐसे ही तीसरा बंध प्राण संकोच है। जिसमें चिति प्राण जो प्राणन कहा जाता है वह पंचप्राण (प्राण-अपान-समान-उदान-व्यान) बन सकल प्रमाता की स्थूल शरीर लीला को सँभाले है। प्रश्वास प्राण है, श्वास अपान, जब दोनों धाराएँ तराज़ू की तरह सन्तुलित होती है तो समान -सुषुम्ना स्थिति, जब उर्ध्व होता है तब उदान और सहस्रार पहुँच व्याप्त होता है तब व्यान कहा जाता है। स्थूल रूप से हमारे शरीर की ओक्सिजन जरूरत, पाचन, रूधिराभिसरण, उत्सर्जन यही पाँच प्राण सँभाले हुए है। 

जैसे बंधन का मार्ग पता चला, मुक्ति का जवाब भी मिल गया। चिति का अपरिज्ञान है इसलिए संसारीत्व है। परिज्ञान हो सकता है, अंतर्मुखी भाव के मार्ग से। चिति से संपर्क टूटा नहीं। बस अनुसंधान करना है। 

तीन बंध जान लिए, मार्ग भी उसमें निहित है। वैखरी भीतर मध्यमा, पश्यन्ती से होती हुई परा वाक् से जुड़ी हुई है। गुरू के चेतन मंत्र से उसका अनुसंधान कर उसकी अधिष्ठात्री चिति तक पहुँचा जा सकता है।वर्ण  शुद्धि से पद शुद्धि, पद से वाक्य और वाक्य से व्यवहार, शिवता में सहायक है। 

चार शक्तियाँ खेचरी-गोचरी-दिग्चरी-भूचरी विस्तारण से अभेद कर पंच शक्तियों: व्यापकता, पूर्णता,सर्वज्ञता, सर्वकतृत्व का आविष्करण कर लेती है। 

प्राण भी स्थूलता से प्रश्वास-श्वास की रेचक-कुंभक-पूरक-कुंभक प्रकिया को पकड, मध्य सुषुम्ना में स्थिर होकर, शक्तिपात लाभ से उर्ध्व बन सोयी कुंडलीनी शक्ति को जगाकर, उर्ध्व उठाकर, सहस्रार में जोड़ देती है तब सप्त चक्रों और उसके चक्र कमलों के वर्ण मंत्र, सब विस्तारित होकर स्वभासन, स्वात्म चमत्कार में परिवर्तित होकर चिति स्वातंत्र्य प्रदान कर देते है। 

इन सबसे बल लाभ होता है। चिदानंद लाभ होता है। चिति पर जमी राख और उपले हट जाते है। और प्रज्वलित हुई उस चिति वह्नि-अग्नि भेद सब स्वाहा करती हुई उस अभेद शिवता, विश्वत्व, सर्व समावेश में पहुँचा देती है। चिति-शिव कोई और नहीं, हम ही है, बस क्रीड़ा के वक्त उसका स्वरूप विस्मरण है। संसरण मिटाने और शिव विश्वत्व पाने की ही तो साधना है। स्व की पहचान ही  प्रत्यभिज्ञा है। यही यात्रा है। चित्त के चिति बनने की। सकल से अकल की। अक़्ल ठिकाने करने की। 😜

बस प्रतिबद्धता बनाये रखनी है। दृढ़ता बनाये रखनी है। शिव अनुग्रह से कब नज़र बदल जायेगी पता नहीं चलेगा। 

नज़रें बदली तो नज़ारे बदल गए, कस्ती ने बदला रूख तो किनारे बदल गये। 

एक क़दम और संसारित्वम् से विश्व आत्मसात् करने की ओर। 

तत्परिज्ञाने चित्तमेव अन्तर्मुखीभावेनचेतनपदाध्यारोहात् चिति: ।।१३।।

चितिवह्निरवरोहपदे छन्नोंડपिमात्रया मेयेन्धनं प्लुष्यति ।।१४।।

बललाभे विश्वमात्मसातकरोति ।।१५।।

चिदानन्दलाभे देहादिषु चेत्यमानेष्वपि चिदैकात्म्यप्रतिपत्तिदाढ्यँजीवनमुक्ति: ।।१६।।

यही जीवन मुक्ति है। जीते जी मुक्ति। मरने की ज़रूरत नहीं। मरना तो अहंकार को है, रावण को; राम को नहीं। 

शुभ हो। लाभ हो। 

शिवम् भवतु। सर्वम् शिवम्। 

पूनमचंद 

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बंधन में पड़ा शक्ति मोहित संसारी।

बंधन में पड़ा शक्ति मोहित संसारी। 

अपनी शक्तियों से व्यामोहित होकर, चिति ही संकोच ग्रहण कर चित्त और माया प्रमाता के माध्यम से जीवरूपी संसारदशा को प्राप्त है। शक्ति संकोचन से व्यामोहित है वह जीव है, और जो अपनी शक्तियों से व्यामोहित नहीं है वह शिव परमेश्वर है। इसलिए ३६ तत्वों से बने शरीर आदि को शिवरूप देखना होगा, तभी प्रत्यभिज्ञा होगी। 

तदपरिज्ञाने स्वशक्तिभिवर्यामोहितता संसारित्वम् ।।१२।।

तत् अपरिज्ञाने।तत् यानि चिति और परिज्ञान यानी संकोच से विकास की प्रक्रिया। यह प्रक्रिया समझ में नहीं आने से संसारित्वम। सर्वम शिवम्, लेकिन चिति का विश्व है और चिति जब चित्त बनी तब जीव का संसार।संसारभाव जीवकृत है।चिति द्वारा हो रहे पंचकृत्य (सृष्टि-स्थिति-लय-निग्रह-अनुग्रह) के अज्ञान के कारण जीव अपनी सीमित दरिद्र स्व शक्तियों  (कला, विद्या, राग, काल, नियति) से मोहित होकर संसार दशा को प्राप्त हुआ। आनंद गया और उन्माद दशा को प्राप्त हुआ। अज्ञान से ही शंका है, और शंकाओं से जन्म मरण होता है। अगर शिवस्वरूप की प्रत्यभिज्ञा हो गई तो फिर कहाँ जन्म और कहाँ मरण?

व्यामोह भ्रांति है, मोह है, उन्माद है अपनी दरिद्र शक्तियों का।स्व स्वरूप तो चिति है। लेकिन उसका अपरिज्ञान-अज्ञान बना हुआ है। जिससे चिति की पंच शक्ति और पंच कृत्यों का स्वातंत्र्य अनुभव नहीं हो रहा। मोहावरण तीन मलों से है। आवरण हटते ही स्वात्म प्रकाशन और स्वात्म चमत्कार का अनुभव होना है। वही प्रत्यभिज्ञा होगी।

शुद्ध विद्या के बाद चिति अविकल्प छोड़कर, माया प्रमाता में परिमित विकल्पों को प्रस्तुत करती है। मुक्त पतिदशा (शिव-पशुपति) के अभेद से दूर संसारी जीव अपने शिव वैभव से वंचित रहता है।व्यामोहिता हटते ही यही स्वशक्ति पूर्णाहंता का बोध बन जाती है। प्रकाशोदय ही प्राप्ति है। चेतना को मैं मिल जाता है।  

दो क्षेत्र है। परा क्षेत्र (शुद्ध विद्या तक)  और अपरा क्षेत्र (माया प्रमाता क्षेत्र)। परा क्षेत्र में परावाक् चिति से अभिन्न है जिसने अ से स अक्षर सहित सभी शक्ति समूह देवियों को गर्म में धारण किया है। परावाक्, पश्यन्ती-मध्यमा-वैखरी क्रम से अपने वास्तविक परारूप का गोपन करती हुई प्रमाता अवस्थाओं को अवभासित करती हुई एक दूसरे से जुड़ी रहती है। वैखरी इन्द्रिय ग्राह्य होने से प्रमाता के काम आती है और मंत्र वर्ण से परा वाक् अनुसंधान कराती है। मंत्र सभी वर्ण रूप है। सभी वर्ण शिवरूप है।

यह संसार भगवती चिति वामेश्वरी का वमन है। अपने मूल स्वरूप को गोपन करती हुई चिति, खेचरी रूप से सब प्रमाताओं के ज्ञान (किंचित्कर्तृत्व) में, गोचरी रूप से सब अंत:करणों (भेद) के रूप में, दिक्चरी रूप से सब बाह्य इन्द्रियों के नियमन में और भूचरी रूप से स्थूल शरीरों और सारे पदार्थों के रूप में प्रकट होती हुई पशु-जीव दशा में विश्राम करती है। 

यही देवियाँ-शक्तियाँ प्रमाता में अज्ञान से परिमित बनाकर बंधन देती है और, यही शक्तियाँ प्रमाता में अवस्थित होकर जीव को पूर्ण ज्ञान द्वारा मुक्ति भी देती है। 

मनुष्य को इन सूत्रों की मदद से अपने व्यक्तित्व का मूल्यांकन करना होगा और भगवती की भक्ति और प्रेम के सहारे गुरू कृपा से पूर्णोहम् की प्रत्यभिज्ञा करनी होगी। इन्द्रियों के भोग और सब योनियों में प्राप्त है, इसलिए मनुष्य जीवन का एक ही प्रोजेक्ट सुप्रीम बनता है, और वह है प्रत्यभिज्ञा। 

शिवोहम्। पूर्णोहम्। 

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पंच कंचुक।

 पंच कंचुक। 

शिव शब्द से इ की मात्रा अगर हटा लें तब शिव शव हो जायेगा। बिना विमर्श प्रकाश का स्वरूप कहाँ? परमशिव का प्रकाश शिव है और विमर्श चिति। चिति शिव स्वरूप होने से पंच शक्ति धारण किए है; चिद्, आनंद, इच्छा, ज्ञान और क्रिया। अनुक्रम से व्यापकता, नित्यत्व, पूर्णत्व, सर्वज्ञत्व, सर्वकतृत्व। यह चिति विश्वरूप से उन्मीलन होने के लिए अपनी स्वतंत्र इच्छा से संकोच ग्रहण करती है। प्रकाश की छाया (विमर्श) बन नानात्व रूप धारण कर प्रमेय और प्रमाता की सृष्टि का सृजन, स्थिति और संहार करती रहती है। संकोच से प्रमाता त्रिमल के आवरण से ढक जाता है और खुद को अपूर्ण, भेदभाव और कर्म-फल की जाल में बाँध देता है। अपरिमित से परिमित हो जाता है। चिति संकोच से, माया से, अपना स्वरूप गोपन कर विश्व निर्माणकारी होती है। पंचशक्ति का संकोच पंच कंचुक बन जाता है। अनुक्रम से सर्वकतृत्व कला (अल्प कर्तृत्व); सर्वज्ञत्व विधा (सीमित ज्ञान); पूर्णत्व राग (अतृप्ति-भिन्न विषयों की चाह); नित्यत्व काल (भूत-वर्तमान-भविष्य, जन्म-मरण); और व्यापकता नियति (देश-कारण बोध) बन जाती है। 

गोपन भेद है, बंध है; अगोपन अभेद, मुक्ति है। इमली का पेड़ बीज-किंचूक में छिपा है। किंचूक का योग्य भूमि में रोपण हो जायें तो इमली का पेड़ प्रकट हो जाता है। गोपनीय स्वरूप उजागर हो जाता है। वैसे ही साधक गुरू मार्गदर्शन में सर्वत्र शिवदर्शन करके अपनी प्रत्यभिज्ञा कर लेता है। प्रत्यभिज्ञा गोपन से अगोपन की यात्रा है। साधना है। 

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शिव संसारी।

 शिव संसारी। 

चिति चेतन की भूमि पर अवरूढ होकर संकोच कर इदंता (विश्व) और चित्त बन अहंता में व्याप्त है। शिव और पार्वती (चिति), कौन पूरा और कौन आधा? कौन किस के साथ? यह संसार यह अर्धनारेश्वर जोड़े की क्रीड़ा है। और हम सब उसकी संतान। संतान कहाँ, द्वैत का छल दिखता है, लेकिन मंगलमय अद्वैत शिव संकोचन से त्रिमल आवृत होकर खुद ही संसारी बना है और समग्र विश्व में व्याप्त है।चिति की क्रिया शक्ति से ही ३६ तत्वों से बना विश्व प्रकट हुआ है। किसलिए? स्वच्छ और वैविध्य पूर्ण जीवन के लिए। विश्व हेतु यही तो है। 

चिद्वत्तच्छक्तिसंकोचात् मलावृत: संसारी ।।९।। 

तथापि तद्वत् पन्चकृत्यानिकरोति ।।१०।। 

विराट ही वामन बना है। शिव ही जीव बना है। फिर वामन रूप में अपने पंचकृत्यों से कैसे दूर रह सकता है? चिति ही चित्त बन बुद्धि दर्पण में प्रकाशित होकर नाना प्रकार के जीवों (अंडज, जरायुज, श्वेदज, उद्बीज) में प्रविष्ट होकर सर्जन, स्थिति, संहार, निग्रह, अनुग्रह के पंचकृत्य कर रही है। संकुचित होने से शिव की शिवता चली नहीं जाती। नज़र बदल गई तो फिर मनुष्य, पशु, पक्षी, वृक्ष-पौधे, पंचमहाभूत, सब तरफ पंचमुख शिवलीला नजर आयेगी, उसकी क्रीड़ा दिखेगी। फिर किसे कहोगे बड़ा शिव और कौन छोटा शिव? कौन आगे और पीछे कौन? कौन जागा हुआ और कौन सोया? किसका विरोध कर पायेंगे? चिति स्वेच्छा से स्वतंत्रता से संकुचित हुई है। इसलिए विस्तारण की कुंजी भी उसके हाथ है, जो गुरू के माध्यम से हम तक पहुँच रही है। चाबी ताले में बराबर लग गई तो सर्वत्र शिव ही शिव। एक सत्ता, वैविध्य अनेक। जीवन उदासीन नहीं उत्सव बन जायेगा जब शिव के उल्लास और चिति के विलास का हम भोग करेंगे। मोक्ष चाहिए। शिवत्व का भोग ही मोक्ष है। प्रत्यभिज्ञा है। शिवोहम् शिवोहम्। 

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गुरू बिना ज्ञान नाही।

 गुरू बिना ज्ञान नाही। 

चिति स्वतंत्र है, स्वेच्छा से अपनी ही भिंती पर विश्व को सिद्ध करने हेतु अवरोहण करते ३६ तत्वों से बने विश्व रूप में प्रकट हो रही है। यह प्राकट्य चिति का संकोच है। चिति क्रिया शक्ति से नानात्व रूप लेकर, ग्राह्य-गाहक भेद कर, प्रमेय-प्रमाता की वैविध्यपूर्ण सृष्टि बनी है।समष्टि चिति ही चित्त बन व्यष्टि जीव बनकर संकुचित रूप में हम जीव के विश्व को प्रकाशित कर रही है। जीव का चित्त तीन मलों के आवरण के कारण अपनी शिव स्वरूप प्रत्यभिज्ञा से वंचित है। सबकुछ शिव ही है लेकिन जीवात्मा पूर्णोहम् की स्थिति से उतरकर अल्पोहम बनकर सूक्ष्म शरीर लिए स्थूल शरीरों में आवागमन करता रहता है, अथवा तो सप्तप्रमाता कि कोई एक भूमिका में ठहर जाता है। जब तक त्रिमल नहीं जाते, मुख्यतः आणव मल नहीं जाता, प्रत्यभिज्ञा अवरुद्ध रहती है। नानात्व स्वरूप में इच्छा, ज्ञान, क्रिया, निग्रह, अनुग्रह की शक्ति सब में रहेगी, लेकिन पूर्ण स्वातंत्र्य नहीं है। मुक्ति के लिए गुरू युक्ति की कमी है। 

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चिति बनी चित्त।

 चिति बनी चित्त। 

चिति स्वतंत्र है, स्वेच्छा से अपनी ही भिंती पर विश्व को सिद्ध करने हेतु प्रकट हो रही है। प्रकट होने के लिए इच्छा और ज्ञान के साथ क्रिया शक्ति प्रमुख है। यह प्राकट्य, चिति का संकोच है। क्रिया शक्ति से नानात्व रूप लेकर, ग्राह्य-गाहक भेद कर, प्रमेय-प्रमाता की वैविध्यपूर्ण सृष्टि बनी है। तभी तो उल्लास है। क्रीड़ा है। 

चितिसंकोचात्मा चेतनोડपिसंकुचितविश्वमय:।।४।।

जैसे चिति संकोच कर समष्टि चेतन विश्व रूप में प्रकट हो रही है, इसी तरह चिति संकोच से बना व्यष्टि चेतन भी संकुचित रूप में विश्वमय है। व्यष्टि विश्व कितना? व्यष्टि संकोचन जितना। लेकिन ग्राहक या प्रमाता संकुचित रूप में भी विश्वमय है। अपने विश्व को प्रकाशित कर रहा है। चिद्रुप है इसलिए संभावना क्षेत्र बन गया, जीव और शिव के अभेद का।

चितिरेव चेतनपदादवरूढा चेत्यसंकोचिनी चित्तम्।।५।। 

चिति (समष्टि चेतना) असंकुचित चेतन पद है। वहाँ से अवरोह करती है। नाद और ज्ञान लिये उतरती है और संकुचन ग्रहण कर, चेत्य (गाह्य पदार्थ, इदम्) के अनुकूल संकुचित होकर  व्यष्टि चित्त बन जाती है। अर्थात् चिति ही चित्त है। क्रम संकोच से विषयों को ग्रहण करने भिन्न भिन्न स्थिति पर सदाशिव से सकल प्रमाता की दशा को प्राप्त है। प्रकाश और संकोच-विमर्श। जहां प्रकाश-चिति का आधिक्य वहाँ तत्व दशा, और जहां संकोच का आधिक्य वहाँ सृजन। कलाकार, चित्रकार की कृति का सृजन। नानात्व में भी चिति ही है। यहाँ नानात्व का महत्व घट नहीं जाता। वह विराट की ही विभूति है। ग्राह्य पदार्थ भी चेतन संकुचन है, चैत्य है इसलिए वह ग्राहक को लाभान्वित करेगा। कहीं भी स्वप्रकाशत्व का लोप नहीं होता, ना ग्राहक में, ना ग्राह्य में। शिव ही संकुचित रूप में जीव बना है। 

तन्मयो मायाप्रमाता।।६।। 

तत् यानी चित्त। चित्त मायाप्रमाता में तन्मय इसलिए अहम् शिव का बोध नहीं हो रहा है। पशुता की शून्यता पर बैठा है चित्त। मन, बुद्धि, अहंकार साधनों का दास बना है इसलिए अपनी सच्ची प्रत्यभिज्ञा नहीं हो रही। मलों का आवरण है। अखंड बोध खंडित हो गया है इस मल तन्मयता के कारण। प्रश्न की अगर पहचान हो जाए तो उत्तर तो मौजूद है, अखंडता का। चित्त अखंड ही हैं क्यूँकि चिति ही चित्त है। बस पहचान करनी है। 

स चैको द्विरूपस्रिमयश्वतुरात्मासप्तपंचकस्वभाव:।।७।। 

आत्मा एक है लेकिन द्विरूप, त्रिमय, चतुर्मय और सात पंचक स्वभाव वाला है। एक है परम शिव अद्वैत। प्रकाशरूप आत्मा। शिवशक्ति सामरस्य।

पूर्णोहम् कि स्थिति से चिदात्मा प्रकाशरूपता और संकोचावभासन से दो रूप वाला हुआ। अहम इदम, नानात्व ग्राहक-ग्राह्य द्विरूप बना। अहम् के पट पर ही प्रसरण-स्थिति-लय हो रहा है। 

तीन मल उस अखंड को आवृत किये है इसलिए त्रिमय है। अपूर्णता का अनुभव आणव मल है। भिन्नता का बोध मायीय मल है। शुद्ध अशुद्ध वासना कार्म मल है। आणव मल दूसरे दो मलों का मूल है। आणव मल हटाने गुरू की आवश्यकता रहेगी। गुरू की युक्ति होगी। भीतर बोध है, गुरू उसे प्रस्फुटित करता है। 

चतुर्मय आत्मा। शून्य, प्राण, पुर्यष्टक और स्थूल शरीर। एक देहरूपी स्थूल शरीर, दूसरा पुर्यष्टक (आठ का नगर, लिंग शरीर, पाँच तन्मात्रा एवं मन, बुद्धि और अहंकार), तीसरा प्राण और चौथा शून्य। शून्यता का आनंद, पूर्णता का आनंद नहीं। निरानंद -परानंद-ब्रह्मानंद-महानंद-चिदानंद-जगदानंद की अनुभूति उस शून्य में कहाँ? 

सात पंचक यानी ३५ तत्व बन जाने का उसका स्वभाव। शिव से सकल (शिव, मंत्रमहेश्वर, मंत्रेश्वर, मंत्र, विज्ञानाकल, प्रलयाकल और सकल) तक सात प्रमाता और कला, विद्या, राग, काल और नियति रूप पाँच कंचुकों के पाँच आवरणों को ग्रहण कर वह पाँच स्वरूप वाला जीव बन जाता है। 

इस प्रकार एक रूप शिव रूप ३५ तत्व (सप्त पंचक) रूप संसार हेतु हो जाता है। 

अखंड स्वरूप जीव का बोध लक्ष्य है। पंच शक्ति का अनुभव है। जिसमें प्रकाशरूपता चिद्शक्ति है, स्वातंत्र्य आनंद शक्ति है, तत् चमत्कार (भीतर से उठना) इच्छा शक्ति, आमर्शन ज्ञान शक्ति है और सर्वाकार योगीत्वम क्रिया शक्ति है। निखिल का बोध यहाँ, अभी हो सकता है। अभी नहीं तो, फिर कभी? स्व में ही सब प्रकाशित है। स्व कौन। पहचान करनी बै। अखंड की। चित्त से चिति की। शिवशक्ति सामरस्य की। प्रकाश-विमर्श की। तभी तो होगी प्रत्यभिज्ञा। अभी, इसी घड़ी। दृष्टि बदलनी होगी। पूर्णोहम्। 

पूनमचंद

१३ नवम्बर २०२१

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चिति स्वतन्त्रा

चिति स्वतन्त्रा।  

चिति: स्वतन्त्रा विश्वसिद्धिहेतु:।।१।।

कश्मीर शैव दर्शन के ग्रंथ प्रत्यभिज्ञाह्रदयम् का यह प्रथम लेकिन अति महत्त्वपूर्ण सूत्र है। गागर में सागर की तरह बाद में आ रहे १९ सूत्रों की चाबी रूप प्रमुख सूत्र है। सूत्र में पाँच शब्दों का प्रयोग हुआ है: चिति, स्वतन्त्रा, विश्व, सिद्धि, हेतु। 

प्रत्यभिज्ञा का अर्थ है पहचान, हमारी अपनी पहचान। ह्रदयम् अर्थात् सारभूत, सारभूत पहचान। कम से कम शब्दों से, केवल २० सूत्रो में अपनी असंदिग्ध पहचान। 

हमारी पहचान के प्रथम सूत्र का प्रथम शब्द हैं चिति। एक वचन है। अद्वैत है।शिव शक्ति का सामरस्य। परम संविद। प्रकाश का अन्योन्योमुख विमर्श। हमारी और विश्व की आत्मा है चिति, जो ३६ तत्वों से बने विश्व का प्राकट्य है। 

चिति यानि चेतनता, क्रियाशील ऊर्जा। मुर्दा या जड़ नहीं। स्वतंत्र है। स्व का ही तनु। ना किसी के हुक्म पर चलना है, ना स्व के विस्तार और संकुचन के लिए किसी पर आधारित रहना है।अन्य कोई सत्ता पर निर्भर नहीं। हेतु क्या है? विश्व, स्व का विस्तार सिद्ध करने हेतु, यानि स्व को पूर्ण प्रकट करने या विलय हेतु स्वतंत्र है। चिति है। एक वचन। अद्वैत। 

स्वेच्छा है। एक है इसलिए कलाकृति की भिंती भी वही, पींछी भी वही, रंग भी वही, रंगरेज़ी भी वही। 

स्वेच्छया स्वभितौ विश्वमुनमीलयति।।२।।

स्व इच्छा से, स्व की भिंती पर, विश्व- स्व के विस्तार को उन्मीलन-प्रकट कर रही है। अव्यक्त को व्यक्त कर रही है। जो प्रकाश रूप में स्थित था उस विश्व का विमर्श कर रही है। यहाँ काल कहाँ। सब कुछ वर्तमान है। 

अब जब स्व का विस्तार होगा तो विविधता होगी, अन्यथा सब कुछ एक जैसा हो तो उल्लास कहाँ? आनंद-उल्लास होगा तो उसका भोग होगा।भेद नहीं तो भोग कहाँ। गाह्य होने से ग्राहक ज़रूरी होगा। प्रमेय होगा और प्रमाता। विविध पदार्थों के भोग के लिए ग्राहकों के स्वरूप भी अलग अलग होंगे। लेकिन यह सब में चिति एकवचन एक ही होगी। जैसे कितने भी प्रकार की मिठाई बनें लेकिन मिठाई का ह्रदय चीनी सबमें एक होगी। चिति विलास में चिति खुद ही मावा खुद ही चीनी । एक वचन। स्व का विस्तार, अपनी पूर्ण स्वतंत्रता से। 

तन्नाना अनुरूपग्राह्यग्राहक-भेदात।।३।।

सदाशिव, ईश्वर, शुद्ध विद्या, विज्ञानाकल, प्रलयाकल और सकल प्रमाता और उनके भोग हेतु प्रमेयों का प्राकट्य। यही है चिति का विलास। हमारा विलास, क्योंकि हम चिति ही है। संकुचन में है भोग हेतु; विस्तारित हो सकते हैं मोक्ष हेतु। इसलिए प्रत्यभिज्ञा करनी है। 

पूर्णोहम्। 

पूनमचंद 

१२ नवम्बर २०२१

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Why did British occupy sovereign power of Bengal?

 Why did British occupy sovereign power of Bengal? 

British had come to India for trading but the fall of central leadership of Mughal Emperor created an opportunity for them to intervene in the military and political needs of the infighting provincial authorities. Their arms and trained soldiers were in great demand. 

The growth of opium trade had much to do with trade reciprocity, and the British appetite for tea and likes for silk and porcelain pottery. Sweetened tea had become an item of mass consumption in Britain. China was enjoying favourite trade balance with Europe, selling them porcelains, silk and tea exchanged for silver and gold. China was importing nothing from Britain, therefore, the ships would land in Canton (Guangzhou) empty, making tea import very expensive. British did start large scale tea production in India. 

The interest of the British was in the substantial opium cultivation in Bengal territories which the British wanted for export to China. That made the Diwani (revenue collection) worthwhile and when the margins were seen to be huge for the sovereign, it made sense to be the sovereign rather than the revenue collector. This promoted British to expand market of opium in China, using the manufacturing base of India.  By 1787, the company was sending 4000 chests of opium (each 77 kg) per annum. It went to 60000 chests by the 1800s. Poppy cultivation was like contract farming, where 2500 clerks of East India Company with 100 offices controlled millions of peasants. Slavery was banned in British Empire in 1833 but the conditions of farmers/labourers (men and women) who signed contract and cultivating opium, tea and indigo weren’t better than for slaves. 

China had developed millions of addicts and when the Chinese government banned the import of opium, the traders continued to smuggle. When the consignment of 20000 chests of opium was confiscated in 1839, British Govt waged Opium Wars (1839-42, 1856-60) on behalf of the merchants and won, forced China to open up ports for British Indian Opium and cede the island of Hongkong to the Crown to boot. What a human tragedy! Opium financed British rule in India.

When Chinese made trade in opium illegal, the East India Company sidestepped the ban by auctioning its opium off to smarter traders to smuggle to China. The company had given license to private traders to trade-smuggle opium in China. Many business communities tried but Parsis of Bombay flourished in opium trade with Canton (China) and generated fabulous wealth and constructed buildings in Bombay. Traders like Parsi Bahram Modi became successful in opium trading and became Barry Moddie but later faced bankruptcy when Chinese emperor ordered seizure of his rouge consignment. 

Parsis trade relations were developed from the time of Dutch East India Company. Their relations with Dutch in Surat and thereafter in Bombay placed them in advantageous position compared to others. With the rise of British, they sailed well with them too. The Bombay opium merchants later had moved to textiles in 19th century because they were unable to repatriate profits from China trade. 

Incidentally, the British layer awarded the monopoly opium trading to one company. Under the name Tata & Co, Ratanji Ratanbhoy Tata (first cousin of Jamsedji) ran an opium importing business in China, which was legal at the time. It is only subsequently that TATA moved to industry. TATAs were in the trading business before they ventured into industry with the start of the railroad business, that is how TELCO and TISCO started in Jamshedpur manufacturing rails and steel trusses for bridges and assembly of steam locos. Concrete made its way as late as the 1930 and later. Obviously the opium legacy is never mentioned in the History of the House of Tatas. One can rationalise it now by either stating that everybody has the right to turn over a new leaf and further that the present Tata group cannot be held accountable for what was considered as legitimate business.

One of the reasons for the backwardness and lawlessness in Bihar is the Narco culture that has been in vogue since the best part of last 500 years. The cultivation required cheap and forced labour and education of the masses was the antithesis of it. So the most fertile areas of Gangetic plain in Bihar, such as the Motihari, Dharbhanga, Bhagalpur region and through Nepal also provided land route to China have remained backward. The institution thrived in feudalist environment. 

In present era, Afghanistan is considered origin point of drugs smuggled to India via Pakistan. Poppy cultivation (2.2 lakh hac) is the chief source of their funding. Taliban’s growth in Afghanistan would lead to a spurt in smuggling of drugs and narco terrorism into India. Our agencies shall remain vigilant but we shall also not forget that India acted as a manufacturing base for cultivating poppy and exporting and smuggling ‘British Indian Opium’ to China during British rule. India remains the world’s biggest producer of legal opium for the global pharmaceutical market. 

Punamchand 

26 August 2021

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Sub faith matters in Muslim marriages

 Sub faith matters in Muslim marriages 

Meer Jafar hold back his throne of Bengal after the defeat of Meer Quasim in the battle of Buxar in 1764. He was succeeded by his four sons one after another after his death in 1765. His first successor son Najimuddin Ali Khan was 15 years old and died of fever caught in a party given in honour of Clive in 1766. Thereafter, Jafar’s two sons, Najabat Ali Khan (21 Y) and Ashraf Ali Khan (11 Y) succeeded one after another in a period of one week as both died of small pox during Great Bengal Famine of 1770. Finally the fourth son 12 years old Mubarak Ali Khan when coronated in March 1770. They became puppet Nawab and were pensioners of the East India Company. But look at their pride. 

In 1790, the Queen of the Mughal Emperor Shah Alam II, asked, through Lord Cornwallis, for one of Nawab Mubarak ud-Daulah's daughters in marriage with her son. The Nawab rejected the offer in the following terms, in a letter to Lord Cornwallis:

“Please request the Queen to pass over the matter. I cannot, by any means, accede to the proposal. there are many obstacles in the matter. Moreover, there is a longstanding usage in my family, that our daughters can never be given in marriage to any one other than Sayyids. If I act contrary to this, my family custom, I shall be ruined. At all events, my mother and I cannot accept the offer”. 

—Nawab Nazim Mubarak ud-Daulah of Bengal

Although, the Nawab, then had 13 daughters, and to some extent regarded himself as a servant of the Emperor, he, for family reasons, did not allow the marriage of one of the 13 with even such an honourable prince as the Prince of Delhi.

Not only in Hindus, but Muslims had reservation of races in marriage. Unlike the Mughals who were Sunni, the Nawab of Bengal and Awadh were Shia Muslim. 

Punamchand 

25 August 2021

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Rise and fall of East India Company -3

 Rise and fall of East India Company-3 

It was might be an act of a lower rank Jemmaattdaars, but 10 hours (8 pm to 6 am) night of 20 June 1756 wrote the history of slavery for India. The Black Hole of Calcutta killing 120 of 146 (43 of 64) war prisoners by suffocation in a dungeon of 14x18 feet in Fort William fired the spirit and revenge of the British in India. Lieutenant Colonel Robert Clive was stationed in Madras retaliated and using shoulders of Mir Jafar and one local rich man, defeated and killed Siraj ud Daulah, the Nawab of Bengal in the battle of Plassey. 750 British soldiers with 2100 Indian Sepoy won the battle against 35000 infantry and 5000 cavalry of the Nawab. 5000 infantry and 15000 cavalry of Mir Jafar defected. The casualties were 22  on British side and 500 on Nawab side in a battle fought for 11 hours. What a shameful drama and defeat!

Before battle of Plassey in 1757, the establishment of the East India Company had been almost commercial. The effect of the battle was to raise Mir Jafar against company enemy Siraj I’d Daulah. Mir Jafar was disposed of in favour of his son in law Mir Quasim but he lost battles of Katwa, Murshidabad, Giria and Muger against the Company in 1763. He formed confederation with Nawab of Awadh Shuja ud Daulah and Mughal Emperor Shah Alam II and faced East India Company Forces under Hector Munro who with 7000 disciplined troops of British Army and 30 cannons defeated the native army of indisciplined 40000 soldiers having 140 cannons. 

Battle of Buxar (1764) rather than Plassey deserves to be considered the origin of British power in Bengal, as from that time found no native ruler exercised any real authority there. British defeated three Muslim powers of India. In the 3rd battle of Panipat neither Muslim nor Sikh supported the Marathas and they lost the battle against Ahmad Shah Abdali. In the battle of Buxar the Muslims rulers were isolated and they lost it against British. Mughal emperor granted diwani or rights to collect revenue throughout Bengal, Bihar and Orissa to the East India Company. 

However, from 1765 to 1772, the civil administration was in the hands of natives. The head of Bengal administration was Muhammad Rheza Khan, Dy Nawab of Bengal and Sehitab Roy in Bihar. In 1774, Warren Hastings was appointed as Governor General who abolished the places and removed both the heads through the agency of Nandkumar. Nandkumar was the first Collector appointed for tax collection by the East India Company was later executed by hanging in August 1775. It was height of the authority that Nandkumar was tried guilty by the Supreme Court of Calcutta and was hanged in 1775 under the the Forgery Act of 1728 enacted for England.  For committing this judicial murder, the GG Hastings along with his friend Chief Justice Elijah Impey was impeached by the Parliament of England. 

The Company was a political authority and was subject to the Emperor of Delhi and to the Nawab of Bengal but not to the Parliament of England. But when it went to the Government for financial assistance after the huge losses following famine (1770) in Bengal, and knowing the spectacular exploits of Clive, the Parliament of England took up the opportunity, enacted Regulatory Act 1773 and extended its political jurisdiction to “British Possession in India”. It was further corrected by the Pitt’s India Act 1774, resulted in dual control on British Possession in India by the Company with the final authority resting with the Govt of England. The Board of Control (political affairs) of EIC was kept under the Govt and the Court of Directors (commercial affairs) was under the Company.

The Court of Directors (COD) was the most important administrative organ of the East India Company, had 24 members and was major policy making body of the company. 12 major committees of nine members each handled different aspects of company affairs. Most important was the Committee of Correspondence which dealt with the political affairs and the administration of the various Indian establishments. The General Court of the Proprietors was the forum where company stockholders elect members of the COD expressed their opinions and had right to reverse the decision of the COD. But with passage of Pitt’s India Act, this power was withdrawn. 

In the early part of the 18th century the main thrust of the company was commercial, but this began to change as the French challenged British interests in India and conditions on the subcontinent demanded political and military involvement. The Army of the Company in India was made of three forces: King’s Troops, Company Army and locals. Before Arcot, in February 1760, 63% of the army was made up of King’s troops. During the war years the Company could sent 1001, 488, 202 and 197 army men to India in the years 1754, 1755, 1759 and 1761 respectively. In 1778, there were 10926 European Soldiers in India and 70,093 natives serving both the armies. The best men available were assigned to the artillery. 

Initially, when the Company was engaged in waging wars, units of regular army were sent to India to supplement the Company troops but that gave rise to disputes between the two military organisations regarding honours and status. The company army had manpower problem in addition to competition with the regular army. The high death rate caused by the long and dangerous passage to India and debilitating effect of tropical diseases drained the company forces. Service in India was terrifying many Englishmen. 

Unlike the regular army recruited by the Duke of York where the Army officers were free to roam the country, beating up for men. The Company was forced to deal with the agents or Crimps who for certain financial rewards (one guinea per raised man), supply the company with recruits. They had no authority for beating up in cities or market towns, by which means they are reduced to employ criminals and kidnappers to pick up men, as they can, at a great expense. Those only come, who from some defect, would not be received anywhere else or who from their debauchery and profligacy are in danger of a gaol and fly to the lock up houses of the company as a shelter. Due to scarcity of men the Company therefore used lock up houses to keep the men prisoners until the ships sailed. Their recruits after having been months confined go abroad the ships, as raw as ever, and ten thousand time more corrupted in body and mind. A great proportion of them die in the passage, and the rest carry insolence, mutiny, profligacy, debauchery and disease into their armies in India. It was most corrupt and inefficient method of raising men. The crimps were dumping men and lads on outward bound vessels within days and hours of sailing without training or due process of law. 

The company couldn’t find enough men therefore out of the recruits from 1771 (2049), 1772 (1429), 1776 (776), 1777 (728), 1778 (1684), 1779 (275) and 1780 (665); 65% of them were under 20 years age and 32% were 16 years or less. 46% were 5’2” or under. 30-35% were Irish born. One of the MPs, Thomas Townsend was saying, let them take the worst of men to die in India. 

There were cases where most recruits died at sea. In 1760, for example, out of 53 officers and men on the ship Osterdy, 33 died at sea. At the same year, 43 of the 61 men on the Worcester never reached India. In subsequent years, the death rate reduced but unfortunately, no details available of the physical conditions of those who were alive when their ships docked in India. Of the recruits, on an average kept 17.5% of the men away reporting for duty either sick or discharged. Death rate was 5.8%. 

The Company had a license renewed every year for recruiting army for Indian. But to maintain its independence from Govt, it had delayed the reforms for 30 years. To implement reforms, the Govt authority withheld the license and brought it to reform agenda. 

GG Lord Cornwallis was angry with the practice of sending ‘gentle men’ who are unfit for the duties of private soldiers but enrolled as recruits merely so get a passage on board the chartered ships to India. He began complaining to the company about the poor quality of the recruits. He had doubts that the six company battalions, he could complete one serviceable battalion onto that day establishment. He had shipped them back so many invalids, ‘height and age’ were being lowered, he protested. He objected the practice of taking sailors. He was unhappy with the quality of the wretched objects and proposed reforms including creation of training depot for the new recruits. His critics countered him by saying that he was more interested in how the men looked during parade than their fighting qualities. 

Finally reforms came in 1799, thereafter the recruitment was governed under GOI Act 1800 where the company officers were to recruit manpower under the IG of the Army. Training depot was set up. The company was given powers to punish the recruits on England soil. 

After ruling for 190 years, British left India by gifting their legacy of ‘gentle men’. 

Punamchand 

23 August 2021

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Rise and fall of East India Company-2

 Rise and fall of East India Company-2

Mughal Empire lost wealth and prestige both after the invasion of Nader Shah and it was disintegrated rapidly. Rebellions and disloyalty became commonplace. Muhammad Shah Rangila tried to regain his strength with the help of Asaf Jah I (the first Nizam of Hyderabad), developed diplomatic tie with Ottomans and his army defeated another foe Ahmad Shah Durani (Abdali) in the battle of Manupur in 1748. However, the heavy casualties made him sick and he died due to grief on 26 April 1748. Trusted noble man Nizam Asaf Jah I died on 1 June 1748. His successor emperors couldn’t stop the collapsing empire. His successor Ahmad Shah Bahadur was defeated by Maratha in the battle of Sikandarabad in 1753. He was blinded and imprisoned in 1754 and was succeeded by Alamgir II. Abdali invaded Punjab twice and established his control over Punjab, Sind and Kashmir in 1749 and 1752 and third time captured Delhi and Mathura in 1756. Maratha became the power centre. They had captured Gujarat and Orissa and installed Shah Alam II (Ali Gohar) as Mughal emperor under Maratha control. The empire of 17th Mughal emperor Shah Alam was squeezed from Delhi to Palam. The disintegrated subjects of Mughal in Deccan brought the Marathas and Muslims into direct conflicts that had strengthened the position of English and French in India. Maratha lost their strength after their defeat against Abdali in the third battle of Panipat in 1761. 

On Bengal side, the Clever Clerk Clive used a mean of bribery to win the battle of Plassey in 1757 and made the British East India Company a Nawab maker as Mir Jafar betrayed Sirajudaula and later Mir Quasim betrayed Mir Jafar. Mir Quasim was smarter, made union with the Nawab of Awadh Shuja ud Daula and Mughal Emperor Shah Alam II and took on British East India Company in the battle of Buxar on 23 October 1764 but lost. It was a turning point of Indian history as the defeat forced the Emperor Shah Alam II to sign “Allahabad Treaty” on 12 August 1765 to grant “Diwani” (to collect revenue) of Bengal (it includes Bihar and Orissa) to the British East India Company in return for an annual tribute of ₹ 2.6 million to be paid by the company from the collected revenue. The company was exempted from the tax. Nawab of Awadh paid ₹5 million as war indemnity to BEIC and became dependent on company for security of state. BEIC became the imperial tax collector from 20 million people. The company appointed a deputy Nawab Muhammad Reza Khan to collect revenue on behalf of the company. Clive pocketed £234,000 (current value £23 m) and transferred to EIC treasury £2.5 million (current value £250 m) seized from the defeated rulers of Bengal. 

However, the turf was not that easy. Famine (1770) in Bengal led to massive shortfalls in expected land revenue. EIC was left with debt of £1.5 million and a bill of £ 1 million unpaid tax owned to the Crown. The directors of the company took loan from Bank of London and British Government in 1772.  The Govt passed Regulating Act of 1773 and to control political policy in India passed India Act of 1784. The company appointed Warren Hastings as the first Governor General in 1784. The man who founded British rule in India Robert Clive committed suicide in 1784 by slitting his own throat with a paperknife. His remains in Shropshire village marked with a small wall plaque inscribed: “PRIMUS IN INDIS”. 

It was a ‘dual rule’, where East India company was enacting laws to maximise collection of revenue and the Nawab appointed by Mughal emperor looked after affairs of the province. The company later discontinued tribute of ₹2.6 million and abolished Nizamat and annexed Bengal in 1793. 

The Maratha captured Delhi in 1771 and Shah Alam II returned to the throne. Mughals became Maratha protectorate. Maratha occupied Delhi for two decades. But infightings amongst Marathas took price. Peshawa and Scindia were defeated by Holkar. Peshwa Bajirao II fled to EIC and signed treaty of Bassein in 1802, known as the death knell of Maratha Empire. Divided they were defeated by the EIC in second Anglo Maratha War in 1803-05. Mughals became British protectorate. 

EIC was an outsourced company, took over Diwani rights, raised force of Indian Sipoy to collect revenue and became a big arm force in the country. The company London office had permanent staff of 159, but it had made armies of Indian Sepoys in Bengal, Madras and Bombay by 1785. When they captured Delhi in 1803, it had 2.6 lakh soldiers, twice to British Army of that time. Indian rulers were ceiling territory to the company for the maintenance of subsidiary force and making the British Empire bigger. It was an “empire within empire” with a vast and sophisticated administration and civil service. There were two India. India under direct rule of the company and Princely India under the suzerainty of the Company. 

The Diwani was a legal document of the company not the Crown even though the Govt had spent a massive sum on naval and military operations protecting the EIC in India. It is said that it was not the British government that seized India at the end of the 18th century, but a dangerously unregulated private company headquartered in one small office, five windows wide, in London, and managed in India by an unstable sociopath. However 1/3 of the MPs were holding company’s stock and therefore, it was protected by British foreign policy where the Company was the trade face but British Crown was the power face behind. It was beginning of British rule and loot in India. Artisans and weavers were made slaves and Indian markets were flooded with British products. 

Punamchand

23 August 2021

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Rise and fall of East India Company

 Rise and Fall of East India Company-1



It is the spending capacity of a King or a Company that makes his/its army big or small and accordingly he/it acquires power or empire. 

The story of the rise of British in India starts with Afghan rebels. They were disturbing the kingdom of Persian Emperor Nader Shah, creating insurgence and used to run away to Indian side. 13th Mughal Emperor Muhammad Shah Rangila didn’t respond to Nader’s repeated requests to deliver the afghan rebels to him. Rangila became more Indian as he replaced Persian with Urdu as Court language and replaced Turkic Robe with Sherwani. 

After the death of Aurangzeb on March 3, 1707, none of the emperors were as cautious as Akbar and as brave as Aurangzeb. Aurangzeb stayed in south for 27 years to curb Maratha and didn’t return to Delhi. Maratha and others had sacked the power of Mughals after his death. By 1739, the Mughals were weak and many of the provinces had acquired autonomy. Nader knew that the emperor was weak but still extremely wealthy. Therefore, he invaded India and defeated the big army of Sada Rangila (pen name of Muhammad Shah) in a battle of Karnal on February 13, 1739. Rangila handed over the keys of Red Fort to Nader Shah who looted the treasures of Mughal empire amassed in its 200 years of conquest. His returned caravan of riches includes Peacock Throne, Koh-I-Noor, Darya Nur; 700 elephants, 4000 camels and 12000 horses carrying wagons all laden with gold, silver and precious stones, worth an estimated £87.5 million in the currency of the time. An empire from Kabul to Madras with one third contribution in world GDP was sacked when East India Company was operating from the home of its governor with a permanent staff of few clerks. 

It was a meeting of 80 merchants and adventurers at the Founders Hall in London on September 24, 1599, agreed to petition Queen ElizabethI to start up a company. A year later, it received a Royal charter, giving them a monopoly for 15 years over the “trade to the East” with a right “to wage war”. A joint stock British East India Company was founded on December 31, 1600 “by command of the King and Parliament of England” (Auspicio Regis RT Senatus Angliae). 

William Hawkins, the first British man of EEC landed at Surat on August 28, 1608, made his way to Agra, met the emperor Jahangir and returned to England with a wife offered to him by the emperor. Six years later, Jahangir welcomed Sir Thomas Roe, the Royal envoy of King James in 1614. He resided in Agra for three years, developed friendship with the emperor and became his drink partner. He initially failed to convince the emperor to grant trading rights to EEC but when Empress Noorjehan fell ill at Ajmer, the British doctor cured her fever with allopathic medicines, won confidence of the emperor and obtained permission and protection for the EEC factory in Surat. 

Punamchand 

22 August 2021

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Mahanayaka of Mahabharata

 Mahanayaka of Mahabharata

Mahabharata is popularly known as the war epic of Kauravas and Pandavas. It was ignited by the insult of Duryodhana by Dropadi during his visit to Indraprastha, followed by chirharan of Dropadi by Dushasan in Hastinapura. And it brought out the Mahanayaka of India, Lord Krishna. There are many stories and sub stories in the epic, but the major story and one of the major reasons of the war was the insult of Drona by Drupada, his childhood friend.

Kurus, Panchalas and Maghadhas were the three major kingdoms of North India. Kurus rules along Yamuna river and Panchalas ruled along the Ganga river. Drupad, the son of Panchala King Prishata was sent for Ashram Education to Rushi Bhardwaj. Rishi’s son Drona was of the same age, therefore, Drupada and Drona became friend. And they pledged to share each other’s fortune and Drupada promised that after ascending the throne, he would share half of his kingdom with Drona.

Thereafter, Drupada became the King of Panchalas and Drona after marrying Kripi, the daughter of Kurus priest Kripacharya, was living in poverty. When Parshurama was distributing his wealth he went to him. But by the time he reached, Parashurama had distributed all his wealth. However, in sympathy, he taught Drona all the ware fare knowledge he had. Drona then went back home to raise his son Ashwatthama. But one day, when other children were playing after drinking milk, Kripi applied paste of water and flour to the lips of Ashwatthama so that he could also say that he had drunk milk. The poverty disturbed Drona, pushed him to arrive to the court of his friend Drupad to seek help. But Drupad insulted him saying that friendship exists between equals and not between a king and a poor brahmin. If had hurt Drona to the core. He took pledged to take revenge of the insult.

Drona then became the teacher of Kauravas and Pandavas, created the best warrior Arjun. In Gurudakshina, he told them to capture Drupad. Arjuna captured Drupad and Drona snatched one half of his kingdom to the north of river Ganga. The Kuru kingdom of Hastinapura grew faster with great warriors like Bhisma, Drona, Arjun, Duryodhana, Karna, etc. Humiliated from the defeat, to recapture his strength, Drupad was searching for a great warrior to marry his beautiful daughter Krishnaa who could outstrip Drona and his disciples. He raised the query before Rishi Sandipani during his visit to Panchala. He suggested few names but Drupad asked him to get Krishna Vasudev to marry his Krishnaa. Lord Krishna became famous by routing Jarasandha, destroyed Kalyavana and killed Karavirapura Vasudev. Rishi Sandipani then went to Dwarka and presented the offer of Drupa before Lord Krishna. Lord Krishna calculated the pros and cons. Accepting the proposal was making him enemy of Pandavas and rejecting it was making the union of Drupad (Panchala-UP) and Jarasandha (Maghadha-Bihar). He met Drupad and the meeting led to a famous Swayamvara of Dropadi (Krishna), the beginning of a great game of politics making Lord Krishna the Mahanayaka. 

After Lakshagriha event, everybody was believing that Pandavas had died but Krishna being a Lord was knowing the truth. He and Balram went to the Swayamvara, but when all the eyes were at Draupadi, the most beautiful lady of the time, (it was said that the lotus fragrance of her body was spreading to a yojan-13 kms), Lord Krishna was watching five Brahmins standing in a corner. He couldn’t recognise the four but was sure about the fifth, his disciple and friend Arjuna. Arjuna won the Swayamvara, and as per the tradition or by words of Kunti, Draupadi married to five Pandavas, but remained a close friend of Lord Krishna. The kingdom of Hastinapura was divided and Dhutrastra gave Indraprastha to Pandavas. During the visit of Duryodhana to Indraprastha, when he fell down on the illusion pond, Draupadi laughed at him and said, ‘the blind man’s son is also blind’. It could’ve been taken as a lighter joke between brother in law and sister in law, but it hurt Duryodhana to his core. He invited Pandavas to Hastinapura for Gotra yagya. And with the dice tricks of Shakuni, Yudhisthira lost his kingdom and Draupadi in dice gamble with Duryodhana. She was dragged to the court by her hair and was disrobed by Dushasana. Krishna was not present in the court. The old men Bhisma, Dhutrastra, Vidur, Dronacharya, Kripacharya, etc, became silent due to the terms of the agreement. Draupadi was saved by her Dharma. The Dharma of legal arguments. She raised the voice and questioned the validity of her being wager. As her husband after losing himself in the gamble became slave and the slave had no right to his wife, and therefore the wager was invalid. She warned Dhritarashtra for the dire consequences and her humiliation was put to an end. She was saved by herself, by her Dharma of defence. She left to the forest with her five husbands for thirteen years as per the terms of the agreement of the lost game. But she couldn’t forget and forgave the insult to her dignity. When Lord Krishna met her in the forest after the event of the insult, she had questioned him too. Why was she humiliated in public? What was the value of she becoming the daughter of brave King Drupad, wife of five great warriors Pandavas and a friend of Lord Krishna? Lord Krishna promised her that the revenge of her humiliation would be taken. The war of Mahabharata was fought and except twelve survivors, all the warriors of 18 Akshauhinis armies of both the sides were killed. One Akshauhini equals to 21870 Chariots, 21870 elephants, 65610 cavalry and 109350 soldiers. On the 15th day of the war, Drona killed Drupad and he was killed by Drupad’s son Dhristradyumna. Lord Krishna, an incarnation of Lord Vishnu couldn’t prevent the events of the wars and the destructions. 

India from those days more reactive to insults and carries a culture of dislikes then the likes. The insult of Drona by Drupad was the seed of the war of Mahabharata that made Lord Krishna the Mahanayaka of India. His preaching of Gita to Arjun at the battlefield of Kurukshetra is the lighthouse for all those who are searching for the peace, solutions and liberation. 

Jai Shree Krishna.

Punamchand

25 August 2019

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Amdavadi was a PM of Pakistan

Amdavadi was a PM of Pakistan

Ibrahim Ismail Chundarigar was one of the founding fathers of Pakistan was from Ahmedabad. He was born in Godhra and did his schooling from Ahmedabad. He graduated from Bombay and did LLB and served as Lawyer of AMC. He joined Muslim League in 1936 and became MLA of Bombay Assembly from 1936 to 1946. 

Ibrahimbhai was one of the five nominees of Muslim League to join Interim Government of India in 1946. He held Commerce and Industry portfolio. After partition, he became Commerce and Trade Minister of Pakistan, became Ambassador of Afghanistan, Governor of NWFP, Governor of West Punjab, Leader of Opposition, Minister of Law and Justice, and after resignation of PM Suhrawardy he became PM of Pakistan for 55 days from 17 October 1957 to 11 December 1957. He was heading a coalition government,  proposed electoral college reform but faced no confidence and had resigned. He died on 26 September 1960 at the age of 63. 

Chundarigar is a community in Ahmedabad famous for the Saudagiri print on Sarees. Queen of Thailand used to wear the Sarees of Saudagiri Print. 

Punamchand 

20 April 2021

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Where is the face?

 Where is the face?

Some days ago, we had interesting discussion on Sanskrit and Tamil, and a query was raised about the word Mukham. Whether the Tamil word mukham derived from Sanskrit word Mukha or vice verse? Which was first? 

There is a spiritual story, which brings out this fact that the visible world is a set of names and forms. 

There was a Saint who lived in a hut outside the town. A seeker invited him for dinner to learn something from him. The Saint accepted the invitation but decided to teach the seeker about the nature of the world. The seeker invited him to come with him in his car. The Saint said to the gentleman, “My friend! I don’t see your car”. The man pointed to his car but the saint insisted that he couldn’t see it. The gentleman walked up to the car, and pointed the windshield, and said, “this is my car”. The saint said, “I see some glass, but I don’t see any car”. The man went to open the door of his car and said this is my car. Please get in. The saint said, “I see a door, but I don’t see a car”. The man said that if I can’t prove that this is a car, please slap on my face (mukham). The saint agreed. The seeker showed part after part of the car but the saint kept on identifying it as something else. Finally frustrated, the seeker said, “sorry, maharaj, I couldn’t prove the existence of my car. Please slap me”. The seeker pointed to his cheek. The saint said, this is a cheek, this is not your face. The man pointed at his forehead, and called it his face. The saint said, “this is not your face. This is your forehead”. In short, the seeker couldn’t show where his face was and was thoroughly nonplussed. The saint said, “ my friend! Until you prove to me that you have a face, I will not be able to slap you”. 

He continued, “Just as there is no such thing as a face or a car, so also the so called world which is a conglomeration of names and forms also does not exist. The appearance is only of the five elements- earth, water, fire, air and space- are visible as a multitude of colours and designs in the form of these mutable, illusory objects. Even these five elements are illusory forms of Shiva, the Self, Supreme Consciousness. The substratum of all, the creatures and gross world are only superimposed on the Self. 

Punamchand 

12 May 2021

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The self resides in heart

 The Self resides in the Heart

Heart is the centre. But where is the heart? Is the physical heart is the real heart? Raman Maharshi said that it is not the physical heart which is on the left side, but that place on the right side. It is the place from where the mind stops going outside, mind merges within the heart. Self reflects through the mind. When the reflection is clear, one experiences happiness and peace. It is the cave of the heart where the self (happiness and peace) resides. Not in the physical heart.😊

Punamchand 

14 May 2021

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Gita, a song of life

 Gita, a song of life

Gita is a song of life, an art of living, which connects one’s existence with the universal existence. Each one of us carries that light, without which nothing exists. Life is a play of the reflection of that light over the subtle body (mirror) (अंत:करण = मन, बुद्धि, चित्त, अहंकार) which is in search of peace and happiness. It is a mirror unless cleaned up, stabilised and guided, it won’t realise its true form. Therefore, there are tree steps of upliftment. Nishkam karma (कर्मयोग) is to clean the mirror. A mirror in vibration can’t reflect the light well, therefore, Bhakti is a mean to surrender and to obtain stability of the mirror. And finally to know the true self, Gyan is the mean either through Guru or Grace that uncovers the true self. It’s journey from Atma to Parmatma, from physical sense of body to an universal being of existence. 

The play of Maya is illusionary. Maya is nothing but a play of three Gunas: Satva, Rajas and Tamas. One may carry feelings of Sukha, Dukha and Moha depending upon the play of each of these gunas. One has to rise up and transcend from Guna to Gunatit. Gita teaches the techniques to transcendent. There is kshetra and kshetrajna, the body and the conscious knower, the perishable and eternal respectively. How to move up from the body stage to conscious stage is the teaching of Gita. Our mirror is the Kurukshetra, where there is on going fight between five good virtues and hundred vices. How to achieve victory of good over evil is the purpose of life. To build a society that lives in peace and harmony. The final aim is transcend and know the true self. 

Playing a game of ball is just a requirement of the age to generate fun and build the physical as well as mental body. But that also gives lessons of life of building teamwork and develop sportsmanship.

May sing a song of life, Gita. 

Punamchand 

26 June 2021

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Mohan jo daro

 Mohan jo daro 

‘Priest King’ statue and ‘Dancing Girl’ bronze sculpture found at Mohenjo Daro were with India after the partition, but Pakistan demanded it during Simla agreement in 1972. Mrs Gandhi told Bhutto, he could only choose one of them. Butto took away the Priest King and we hv kept the Dancing Girl. 

The ‘priest king’ figure has a typical look with a very short forehead,  wide but narrow eyes- half closed, ears are simple  without clear auricles, back of the top of the head is flat, upper lip is raised but moustache missing, beard lines are clear on chicks, head hairs tied with a filet/ribbon with a central decorative ring, wearing trefoil rob, etc, suggest that it is a statue of a religious man. 

Considering the look, was it a souvenir collected from Mesopotamia or a statue made of a priest of Mohenjodaro and was kept in a house for worshiping is unclear. 

Considering the size (6.9 inches), it was probably used for worshiping a Guru. Meditative posture of the priest and Guru worshiping practice suggest that people of Indus Valley Civilization were practicing Yoga and were peace loving. 

It was a trade centre, therefore, young dancing girl found with many bangles on left hand (the tribes in Rajasthan and Gujarat girls wear even today) and few on right hand, necklace with three pendents, long hair and hairstyle, holding something in left hand and resting it on thigh, keeping right hand on her hip and standing in flexible posture with confidence. 

It suggests duality of the society. The elderly were following the Guru and the youngs, were the dancing girl. The दुविधा continued till date: दुविधा में दोनों गये, माया मिली न राम। 😁😜

Punamchand 

28 June 2021

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Ardra misses

 Ardra misses 

There is Gujarati proverb, “વરસે આર્દ્રા તો વરસ જાય પાધરા”. IMD forecasted normal monsoon with the help of Radars, sea surface temperature and absence of El Niño. But the period of Sun transit in Ardra nakshatra from 21 June 2021 to 5 July 2021 has gone dry. There was possibility of good start of the season as the watery planet Venus is transiting in watery sign Cancer but Mars the fiery planet transiting in Cancer has dried up the effect. આગે મંગલ પીછે ભાણ (સૂર્ય) વર્ષા દીસે ઓસ સમાન. Mars is in Cancer and Sun is in Gemini behind, therefore, the proverb has once again been proved right forecasting the weak monsoon. Now all eyes are set on two fortnights of Sun transits in Punarvasu (પખ) and Pushya (વખ). પખ અને વખ બે વાદીલા, વરસે તો વરસે, નહીતર ઠાલા ને ઠાલા. If the fortnight of Sun transits in Punarvasu (5 July to 19 July) and Pushya (19 July to 2 August) fails in giving good rains, it may be a drought year. If first fails, the second will follow. Let’s hope that monsoon resumes its schedule this week. Jupiter may try to recover the season in the second half, but the farmers may suffer losses because of missing the right sowing time. 

Punamchand 

5 July 2021

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Idol worship

 Idol worship 

Idol is a medium to express one’s feelings like how one salutes the national flag. It is otherwise a piece of cloth. Idol worship is symbolic. In an infinite ocean of the universal consciousness, human has found out a medium from where he can connect himself with his charging pot. The existence is everywhere, one can connect through anything with or without medium. He/she himself/herself is the indivisible part of the universal consciousness. Can start with Khud to reach out Khuda. 

Before Prophet Muhammad, holy Kaba was a place of idol worship. He removed all the mediums and made worshiping direct.

Important is not the idol but the faith.

Punamchand 

5 July 2021

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Mr Dear Brother Pakistan.

My Dear Brother Pakistan,

You were born because our leaders consented the theory of two nations based on religion to bring peace on our land. British who divided and rule us for 190 years, left us in divisions. You were demanding autonomy but we thought, let you remain happy with an independent country, take your decisions and grow better than us. It was accepted like a division of a family. 

Don't you know, the land which you have received is the real Hindustan-Sindhustan (the land of river Sindhu) where the verses of Vedas, Upanishads, Yoga and entire wisdom of Hinduism were received by our ancestors. You are our blood. It was Muslim rule of Turks that change the religion of the ancestors and now you worship the supreme power Almighty Allah and we continued with the worshiping of Almighty Ishwar. Names of our God changed but the blood and culture remained the same. The beats of our hearts are the same. The mad people killed many of our brothers and sisters of both sides of the borders cruelly during partition but still our love didn't end. We may express hatredness but that is the expression of the deepest love in our hearts because we haven't forgotten each other for last 68 years. Every evening the beats of both of us witness the unity of hearts at Vagha Border. A thin curtain of mistrust prohibits our ways and the middle men play over it.
   
We know you are so valuable to us. You take the first stroke of attack on you before it reaches to India. You are acting as a buffer guard for India and saving us from the attacks of Turks, Afghans, Arabs and others for centuries. 

The terrorists are like fire. They will burn those whom they attack but they will burn where they live in too. The short term tactical measure become liability of the creator. Don't you believe? Just check the number of incidents and casualties you have suffered all those years compared to the damages done by these people to India. You have suffered more than us. You have lost more than 35000 humans and paid economic cost of $68 billion in terrorists attacks in a decade. Our hearts cried when the terrorists killed innocent children of Army Public School of Peshawar. We feel sad when Pakistani blood shed on ground by the terrorists attacks.  And may be you feel the same when you saw the events of attack over Indian Parliament, mumbai attacks, pathankot air base attack, etc. 

What did you gain from the wars of 1947, 1965, 1971, 1999? You know better.

What is in Kashmir? Jammu and Ladakh are non Muslim areas. The valley of Kashmir, you have already divided. We have accepted partition of Punjab and Bengal in 1947 and people have been settled in both the sides over the years. Why can't we accept the LoC as our International border and settle the dispute of Kashmir? The division of Kashmir may be accepted like division of Punjab and Bengal, as the most practical solution of the problem.

Please look back and check the defense statistics. How many rupees and dollars both of us have spent on weapons? The white skinned nations supply weapons to us and take away our wealth and the best of the products, produced by our people with their hard work. Large population of our nations is still living under poverty line. They are living on $1.90 or less/day/head and we are spending billions of dollars on weapons. We are made from one blood and we wish to kill each other with the weapons developed by others. When shall we wake up? 

We have our people, land and our own rule. Why can't we use our natural resources and trade advantages and serve the people of both the countries? Our army may need some work. They can be better utilized in maintenance of internal securities and management of calamities. And of course a vigil force to guard the borders. Where do the countries like Sri Lanka, Nepal, Bangala Desh, Bhutan, Burma etc, need large army and artillery against India? Similarly, you may build trust with India punishing terrorists who attack on us and save your budget that can be utilized for the development of your Nation. 

In Mahabharata, Pandavas and Kauravas divided the Country into Hastinapur and Khandav Prastha. Pandavas developed the barren areas and turned Khandav Prastha into Idraprastha. But they lost it in gambling. Ultimately, the war between Pandavas and Kauravas destroyed millions of people from both the sides. Both were the losers in the war.

Both of us hold nuclear weapons. If mad moment control our minds and by mistake this weapon is used in war, the entire generation of our blood will suffer. The wounds of partition, wars and terrorists attacks are yet to heal; the new wounds may never be healed for centuries.

We have two ways open; the path of Development and the path of Destruction. It is our choice to select either of the D. India has selected the path of Development from the beginning. If you selects the same, both of us with our younger sibling Bangladesh can write new Golden Chapter in the History of the World. We have the youngest population of the world and the most fertile land on the earth. Our unity can do wonders. We don't wish to rule others but our development will create a peaceful environment that will bring peace to the world. Our wisdom will be a lighthouse that will guide to other nations.

Don't you remember, our forefathers advised us centuries ago to live together accepting the whole earth as one family, "vashudhaiva kutumbkam" and also told us to accept good thoughts from all the directions, "aano bhadra: kratvo yantu vishwata:". Let us take pride of our great heritage together and build an "Umbrella Nation" where all our brothers and sisters live with peace, harmony and prosperity. We love each other the most. When we meet in third country, we share our happiness and sorrow together like real brothers. Can't we keep religion as our inner faith and brotherhood as our external relationship?

With the surprised visit of Pakistan, our PM has extended the hand of friendship to build trust but the terrorists spoiled its fruits by attacking Pathankot. 

Waging war is not a solution of any problem. 

Be our brother. 

Punamchand
11 December 2016

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JAGO BABU JAGO

Aam adami jag chukka hey. Bahut gussa hey, ab jyada aajma nahi sakate. Anna crusade gherao MPs today, tomorrow will be Babus turn. 

New India is a literate India watching at us. Young India is vibrant and vocal. They understand the hardships of  their survival in the market. They can’t digest the phenomenal wealth growth of politicians and bureaucrats. 

250 cr+ properties of MP cadre IAS couple is not only talked in the country but also talked abroad. The AIS officers turned corporate may be icons for fellow colleagues but question marks for the people. 

People have started questioning politicians and public servants but a day has to come to question the wealth and growth of some of the industrial and business houses. 

India a property has been given by the Britishers and Principalities to the people of the country. But it has been owned by limited rich people. Economic disparity is one of the biggest problems of the country. India of homogeneous society is our dream to achieve. 

Anna movement has raised a big question against the present system of administration. 10 hours voting gives power to the politicians for 5 years and 30 hours 30 minutes examinations give powers to the AIS officers for 35 years. A one day game of election played by politicians with many fouls, managing EC’s guidelines make themselves masters of the country/states. The elected government administered the country/state through the bureaucracy. Therefore both of them come under the scanner of the people of India.

It is said that elections are fought with big money. Many MPs and MLAs are crorepati as preference of ticket goes with their spending capacity on elections. The political parties build party fund to hold power. Some politicians recover their election expenditure and make more to fight future elections. People are dreaming to see a day when the party funds accounts and hidden donations of industries/commerce will become transparent. 

India has lost the days of one party rule resulting in compromising governments of alliance parties which shares ministries as per the power sharing agreements. People of India are also at fault to elect multi parties rule. 

The ECI while defending the EVM, lost the secrecy of voters. It helps the representatives to take decisions and use discretionary funds to benefit their voters. 

Young and energetic AIS officers starts their journey of Public Administration at the training institutes with a mission to serve the nation (some starts with weekend liquor parties!) but soon it dilutes with the contacts of politicians and business interest groups. “Jaisa Sang taisa Rang”. Some learn from peers, some from seniors, some from subordinates and some may be from the new players. The first posting of revenue start changing their thinking of revenue with subject matters i.e. NA! Some start a different journey against the oath taken to follow the Constitution of India. These some have spoiled the reputation of the AIS and the giant acts and achievements of many went in veins. 

It is said that word “BABUS’ is a synonym for transfers, postings and promotions; a commodity to be purchased by offerings. Interest groups decides ‘yah chalega, yah nahi chalega’. Some use ‘silver or gold shoes’ (dialogue from movie Guru) to buy decision makers. Those who are deprived of the nectar of bribe became jealous of the system. Some fighters get their ratings down so that the system keeps them away till they are tired or retired. 

Manu Smrity says, ‘public fund in the hand of a public servant is like honey in the mouth of a bear.’ Is the power money cake of honey surrounded by the bears?

Lokpal may not answer all questions of corruptions but Anna movement has awakened the people and given a way to express their displeasure. The day is near to hear same loud displeasure against the ‘Babus’. 

Jagte Raho!

Punamchand

26/8/2011

NB: These are vespers, difficult to prove but many of us still vespers.

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Why can't they change?

Why can't they change?

Centuries passed, Iranian Aryans, the Parsis remained the same. One of the reasons of not allowing others to their fire temple is to keep their promise given to the King that they will not try any conversion of people to their religion.

What a great teaching that all children are equal and free from the stain of sin at birth, free to make choice between good and evil, and responsible for the consequences of his/her deeds!

Indian Aryan started with the division of the people. The 10th Mandal of Rigveda was a later addition but it with Manu Smiriti, otherwise great books, made the life a hell for some people for centuries. People at large were at fault. They were suppressing others in the name of religion. The victims value measured only through denial, insult and injury. We propagate that our present life including the caste is a reason for our acts and deeds of past life/lives. The children born with birth mark!

How my India would have been, if stains of sin were not marked over children by birth? Social inequality was the reason for most of our problems.

"In his suicide note, Rohith Vemula (Research Scholar, University of Hyderabad) said that he didn’t want responsibility for his death attributed to anybody, and – even more significantly – he regretted that the value of a man was reduced to his immediate identity and nearest possibility. To a vote. To a number. To a thing. Never was a man treated as a mind. Politics reduced him to his body, dismissing his soul. He saw around him was second-hand feelings, constructed love, coloured beliefs and artificial art. He wanted to become a writer like Carl Sagan, but in the growing gap of his soul and his body, he moved to the stars from shadows. He appeared and gone, from darkness to light. He wrote, "his birth was a fatal accident".

One of our colleagues told that asking an age of a candidate by the interviewer is considered a prejudice behaviour in US, but in India, nothing starts without asking the caste, what are you? And then the pulls, why are you? However, US was not good in past. We know the slavery of the blacks. Colour of the skin was making the discrimination. India is better, at least asking a question, which caste are you? We are still living in middle ages.

Punamchand
22 January 2016

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Jivrajbhai, the turning point in the life of Ram Krishna Yadav

Jivrajbhai was a turning point

Jivrajbhai wrote about Shardaben and Rameshbhai, the modern Savitri-Satyavan couple of Surat Gujarat. Jivrajbhai is a father of Raneshbhai. He used to go and stay in Haridwar in search of peace of mind. There was a Kripalu Baug Ashram of an old saint Kripalu Maharaj near to the place where he used to stay. His day was spent either with the old Saint in Kripalu Baug or in Gayatri campus of Shantikunj. Over a period of time, the Saint and Jivrajbhai developed intimacy with each other. As the Saint was getting older, he told Jivrajbhai to take care of the Ashram activities. 

There used to be three youths (Ram Krishna Yadav, Bal Krishna and Karnaveer) in there late 20s wearing white cloths and moving into the villages of Haridwar, riding bicycles. One of the three, Bal Krishna had good knowledge of Himalayan herbs. The other two were his companions. They were collecting herbs from Himalayas and distributing amongst the people in villages. They met Jivrajbhai in Shantikunj campus in 1993. Looking to their youthfulness and good social services, Jivrajbhai helped them with monetary support.

As the Saint at Kripalu Baug Ashram was getting older, and Jivrajbhai already impressed with the social services of these three youths decided to involve them in Kripalu Baug Ashram activities. He, therefore, proposed them to join ashram with a condition to become Sanyasi and to wear saffron clothes. The three youths asked for some time to think and returned. After few days, they returned with a decision to make one of them, Ramkrishna Yadav, a Sanyasi wearing saffron clothes to join the Ashram. The other two decided to continue in white clothes. Ram Krishna Yadav took a Sanyas Diksha and was renamed as Baba Ramdev. 

After death of Kripalu Maharaj in 1994, a trust Divya Yog Mandir was formed by Jivrajbhai, Shankardev, Baba Ramdev, Bal Krishna and other two persons. Patanjali is a sub branch of DYM, owned by Baba Ramdev and Acharya Bal Krishna. There was controversy of missing/ death of Shankardev in 2007.  

Initially, Baba Ramdev started Yoga campaign through TV. In the beginning, he was paying rent to Astha channel for his Yoga slots, later owned the channel. The channel become his cash cow. His featuring in TV with his yoga posture of moving intestines in abdomen area, not made him popular but also it made the Indian Yoga world famous. People of all age started his anulom vilom and kapalbhanti pranayam. Some people did object about the method and speed of the pranayam referring Patanjali Yog Sutra, but Baba was going on his campaign of Yoga with the feedback sounds of many beneficiaries of the practice. People on their own used to come forward and explained the benefits of yoga. Why not, whatever amount of carbon dioxide discharge out of the system by whatever means is always beneficial in reduction of weight and keeping the organs fit.

Simultaneously, he and his herb companion Balkrishna together started production of herbal products under the banner 'Patanjali' in Haridwar with a marketing strategy of Swadeshi. Within 10 years, the company's turnover has already crossed ₹45 billion (US$670 million) and is cruising at a monthly rate of about ₹5 billion(US$74 million). It has hit the leading companies in the market of Ayurveda and cosmetic products. 

Within a short period, a young man on a bicycle, started from scratch zero become one of the wealthiest Babas of the country, selling Yoga and Herbal products across the world. 

He was Jivrajbhai, who gave him seed money, brought him to Kripalu Baug Ashram and within a short time these two entrepreneurs Baba Ramdev and Acharya Balkrishna became rich and world famous. 

Baba Ramdev came by a chartered plane and attended the wedding of Jivrajbhai's grand daughter in 2014. Ram Krishna Yadav's journey from a bicycle to cars to aircrafts is very interesting.

Punamchand
24 July 2016

NB: The contents of the article has been taken as explained by Shri Veljibhai, the sambadhi of Jivrajbhai.

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