Mapping out the seven deadly sins

Mapping out the seven deadly sins

Goddess Gayatri and History of Gayatri Mantra

Gayatri Devi is an incarnation of Saraswati Devi, consort of Lord Brahma, symbolising the "shakti" (strength) and "dev" (quality) of Knowledge, Purity and Virtue. Saraswati Devi is held to be the patronness of the Arts, being a poet and musician, as well as skillful composer. In the form of Gayatri Devi, with the blessings of Lord Brahma, she is believed to have given the four Vedas to mankind.
Gayatri is depicted seated on a lotus. She is depicted with five faces representing the pancha pranas /pancha vayus(five lives/winds): prana, apana,vyana, udana, samana, of the five principles/ elements (pancha tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha). She has 10 hands carrying the five ayudhas: shankha; chakra, kamala, varada, abhaya, kasha, ankusha, ujjwala utensil, rudrakshi mala.
Gayatri, Savitri and Saraswati are three goddesses representing the presiding deities of the famous Gayatri mantra chanted thrice a day. Gayatri is the presiding deity of the morning prayer and rules over the Rigveda and the garhapatya fire. Every grihasta (householder) was expected to keep 5 or 3 sacred fires (Five fires: ahavaneeya, dakshagni, garhapatya, sawta, aavasadha.) in his house to perform Vedic rituals.
In Sanskrit, there are definite rules that regulate poetry: rhyme and meter are not written whimsically. The Gayatri Mantra has a Vedic metre of 24 syllables. Amongst the regulated poetry, the Gayatri mantra, chanted by properly qualified persons, is the most prominent. The Gayatri mantra is mentioned in the Srimad Bhagavatam. Great sins are said to be expiated by a pious recitation of this Gayatri verse which reads as follows:

Om bhoor bhuvah svaha,
Tat Savitur varenyam,
Bhargo devasya dheemahi,
Dheeyo yonah prachodayat.

Gayatri mantra is meant for realisation of God and is regarded as representing the Supreme Lord. It is meant for spiritually advanced people. Success in chanting it enables one to enter the transcendental position of the Lord. But, in order to chant the Gayatri mantra, it is necessary for one to first acquire the qualities of the perfectly balanced person in terms of the qualities of goodness according to the laws of material nature. The Gayatri mantra is considered to be the sonic incarnation of Brahman and is regarded as very important in Vedic civilization. In Bhagavadgita (Ch. 10. 35), Lord Krishna states:

Brihat saama latha saamnaam
Gayatri chandasaam aham
Maasaanam maarga sirshoham
Ritunaam kusumaakaraha

Among the hymns, I am the Brihat saama sung to Lord Indra, Of the poetry, I am the Gayatri verse sung daily by the initiated, Of all the nuwsas (months), I am the margasira (November-December) Among all the ritus (seasons), I am the flower bearing - spring.
Hindu Temples across the world perform Gayatri havan (homam) periodically to propitiate the Lord. Ghee (rectified butter) is applied during the homa by all the participants seated around the homa-kunda.
.......

ILL-EFFECTS OF A PARTICULAR CONSTELLATION

OBSTACLES CAUSED BY ILL-EFFECTS OF A PARTICULAR CONSTELLATION:

There are twenty-seven constellations (Nakshatras) in all some of which are considered inauspicious. These inauspicious constellations are known as Mool
Nakshatras.

AADDYE PITANASHMUPAITI MOOLPADE DWITIYE JANANI TRITIYE DHANAM
CHATURTHESYASHUBHOTHASHAANTYA SARVATRANAASYA
DAHIME VILOMAM ||

Meaning -

A child born in the first stage of the 'MoolaNakshatra' brings destruction to his father,

In the second stage - to his mother,

In the third stage - to wealth and property.

A child born in the fourth stage of the 'Moola-Nakshatra' though remains harmless but it is better if the rituals are performed for the pacification of this Nakshatra because it eliminates the fears and apprehensions that is generally associated with the name 'Mool-Nakshatra'.

If a child is born in any of the following Mool Nakshatras,
the pacification becomes mandatory to neutralize the ill effects -

A child born in ‘Moola’ Nakshatra. A child born in ‘Jyeshtha’Nakshatra.
A child born in ‘Ashlesha’Nakshatra. A child born in ‘Magha’ Nakshatra.
A child born in ‘Revati’ Nakshatra. A child born in ‘Ashwini’ Nakshatra.
The last two ‘ghati’ of Revati, Ashlesha and Jyeshtha Nakshatras being
‘Nakshatra- gandaant’ period, are also considered inauspicious. They are also known as 'Abhookta-Mool' and their pacification must be performed for the neutralization of their ill-effects.
Apart from these inauspicious constellations, there are also some particular YOGA, which gives inauspicious efects; for example 'Vaidhriti-Yoga' and 'Vyatipaat-Yoga', etc.

PACIFICATION OF VAIDHRITI YOGA: Worship of Rudra, Surya and
Chandrama helps in neutralizing the ill effects of Vaidhriti Yoga.

PACIFICATION OF VYATIPAAT YOGA: Worship of Surya, Agni and Rudra helps in the neutralizing the ill effects of Vyatipat Yoga.
1) TRIK PRASAV SHANTI: A girl child born after three successive boys; or a boy born after three successive girls is considered inauspicious according to Indian astrology. In such a case, it is necessary to perform this particular ritual to neutralize the illeffectsotherwisethereisafearofaharmtothewhole-family.

EK NAKSHATRA JANAN SHANTI

2) BIRTH IN THE SAME CONSTELLATION: If two brothers are born in the same constellation; or if both father and son are born in the same zodiac signs, then it is considered to be very inauspicious.
3) BIRTH ON INAUSPICIOUS DAYS: The 'Tithis' mentioned below are considered inauspicious and their propitiation are a must to neutralize their illeffects.
Krishna-Chaturdashi (fourteen day of the dark lunar month).
Amavasya // Akshay Tithi.// Bhadra. // Vaidhriti. //Vyatipaat //eclipse period.

Second and third stages of ‘Pushya’ constellation.

First stage of both ‘Ashlesha’ and ‘Magha’.

First stage of Uttara-ashadha, Uttarabhadra-paksha an Uttaraphalguni.

4) TRIPAD-NAKSHATRA (TRIPOD CONSTELLATION): Kritika, Punar-vasu, Uttara-Vishakha, Uttarashadha and Purvabhadrapad are called ‘tripod-constellation’. Ritual for the pacification of the ill effects of TRIPAD-NAKSHATRA is a must otherewise there is a fear of great dangers to the child sometimes even death.

5) KAALSARPA YOGA: If,in a horoscope, all the planets are placed between Dragon’s -head (Rahu) and Dragon’s - tail (Ketu), it is considered to be a Kaalsarpa yoga. According to Indian astrology, there are many types of Kaal Sarpa yoga -
If inauspicious planets like Mars and Saturn are placed on the opposite side of ‘Rahu’ and ‘Ketu’, then it is considered to be a partial Kaalsarpa Yoga. In the partial Kaalsarpa Yoga, the effects are not as powerful as Kaalsarpa Yoga.
A man having a Kaalsarpa Yoga in his horoscope faces problems of multitude nature - instability in his life, bereft of progeny, mental disturbance.

6) MANGLIK: A girl is considered to be a Mangalik, if the Mars is placed either in the first, fourth, seventh, eighth or twelfth house of her horoscope.
4A girl having a ‘Mangalik dosha’ or ‘Vishakanya Yoga’ present in her horoscope has a threat of becoming a widow. A ‘kumbha-Vivaha’ is a must for such a girl.

ONE'S FATE OR DESTINY
The scriptural treasure of India contain two invaluable gems in the form of 'Durga Saptashati' and 'Rudra Ashtadhyayi'.To call them 'Kalpavrikshas' (a celestial tree capable of fulfilling any wish) would not be an exaggeration. Anybody can fulfill his/her any wish by taking refuge under any of these two 'Kalpa-vrikshas'. These benedictory rituals can be performed by anybody with the help of proficient pandits.
It's our effort to categorize these powerful mantras taken from 'Durga Saptashati' and 'Rudra ashtaadhyaayi' for the benefit of common people. These mantras give solutions to all the problems a man normally comes across in his life. The objective behind giving these mantras is to reveal their significance and also to give opportunity to common people to benefit from them.

The following mantras are taken from 'Durga Saptashati'and 'Rudra Ashtadhyayi'.
To neutralize the ill effects of planets - Nav Chandi.
To become fearless - Nav Chandi.
For peace - Nav Chandi.
To get favours from high authorities and officials - Nav Chandi.
For accomplishing extraordinary and seemingly impossible tasks - Nav Chandi.
For happiness and prosperity -Durga Sapatashati.- (Durga)
For favourable court decisions and litigation - Durga Saptashati.- (Durga)
For victory against enemies - Durga Saptashati.- (Durga)
For debt-clearance - Durga Saptashati.- (Durga)
For salvation and liberation from all kinds of worldly bondages - Durga Saptashati.- (Durga)
For the welfare of family and a long life.- Durga Saptashati.- (Durga)
To prevent any kind of natural calamity - Durga Saptashati.- (Durga)
For success in all walks of life and for authority and power - Durga Saptashati.- (Durga)

MANTRA
To prevent any kind of calamity or misfortune.

SHARANAAGATA DEENAARTA PARITRAANA PARAAYANE
SARVASYARTI HAREDEVI NAARAAYANI NAMOSTUTE

To eliminate distress;to prevent catastrophe and for auspiciousness

KAROTU SAA NAH SHUBHA HETU REESHVARI
SHUBHAANI BHADRANYA ABHIHANTU CHAAPADAH

To eliminate all kinds of fears

a) SARVASWAROOPE SARVESHE SARVASHAKTI SAMANVITE
BHAYEBHYAH TRAAHI NODEVI DURGE DEVI NAMOSTUTE

b) ETATTE VADANAM SAUYMYAM LOCHAN TRAYA
BHUSHITAM PAATU NAH SARVA BHITIBHYAH
KAATYAAYANI NAOMOSTUTE

c) JWAALAA KARAALA MATYUGRA MASHESHAA SUR SOODANAM|
TRISHULAM PAATU NO BHITEH BHADRAKAALI NAMOSTUTE

For liberation from gravest of sins.

HINASTI DAITYA TEJAANSI SWANENAA POORYAYAA JAGAT SAA
GHANTAA PAATU NO DEVI PAAPEBHYO NAH SUTAANIVA

To get cured from chronic and incurable diseases.

ROGAAN SHESHAAN APAHANSI TUSTAA
RUSHTAA TU KAAMAAN SAKALAAN BHISHTAAN
TWAAMAA SHRITAANAAM NA VIPANNARAANAAM
TWAAMAA SHRITAA HYAA SHRAYATAAM PRAYAANTI

For good-health, good fortune, name and fame

DEHI SAUBHAAGYAM AAROGYAM DEHIME PARAMAM SUKHAM
RUPAM DEHI JAYAM DEHI YASHO DEHI DWISHOJAHI

For a beautiful wife.

PATNIM MANORMAAM DEHI MANO VRITRA ANUSAARINIM
TAARINIM DURG SANSAAR SAAGARASYA KULODBHAVAAM

To clear all kinds of hurdles and obstacles; for the destruction of enemies.

SARVAA BAADHAA VINIRMUKTO DHANA DHAANYA SUTAANVITAH
MANUSHYO MATA PRASAADEN BHAVISHYATI NA SANSHAYAH

For a handsome husband

a) KAATYAAYANI MAHAAMAAYE MAHAA YOGINYA DHISHWARI
NANDA GOPA SUTAM DEVI PATIM ME KURU TE NAMAH

b) HE GAURI SHANKARA ARDHAANGI YATHA TWAM SHANKARPRIYAA
TATHAA MAAM KURU KALYAANI KAANT KAANTAAM SUDURLABHAAM

c) OM DEVENDRAANI NAMASTUBHYAM DEVENDRA PRIYABHAAMINI
VIVAAHAM BHAGYAM AAROGYAM SHIGHRAM LAABHAMCHA DEHIME

To eliminate all kinds of sorrows; for the attainment of happiness and peace.

PRANATAANAAM PRASIDATVAM DEVI VISHWAARTI HAARINI
TRAILOKYA VAASI NAAMIDYE LOKAANAAM VARDAA BHAVA

For peace of mind.

RAKSHAANSI YATROGRA VISHAASHCHA NAAGAA
YATRAARAYO DASYU BALAANI YATRA
DAAVAA NALO YATRA TATHABDHI MADHYE
TATRA STHITAA TVAM PARIPAASI VISHWAM

To beget a child; to clear all kinds of hurdles and obstacles

SARVAA BAADHAA VINIRMUKTO DHAN DHAANYA SUTAANVITAH
MANUSHYO MAT PRASAADEN BHAVISHYATI NA SANSHAYAH

For all kinds of worldly enjoyments and pleasures; for salvation.

VIDHEHI DEVI KALYAANAM VIDHEHI PARMAAMSHRIYAM
RUPAM DEHI JAYAM DEHI YASHO DEHI DWISHOJAHI

For professional success; for success in business and financial matters etc.

TE SAMMATAA JANPADESHU DHANAANI TESHAAM
TESHAAM YASHAANSI NA CHA SIDATI DHARMA VARGAH
DHANYAASTA EVA NIBHRIT AATMAJ BHRITYA DAARA
YESHAAM SADA ABHYUDAYADAA BHAVATI PRASANNA

To eliminate poverty and all kinds of sorrows.

DURGE SMRITA HARASI BHITIM ASHESHA JANTOH
SWASTHAIH SMRITAA MATI MATEEVA SHUBHAM DADAASI
DAARIDRAYA DUKH BHAYA HAARINI KA TWADANYAA
SARV UPAKAAR KARANAAYA SADAARDA CHITTAA

For protection against all kinds of dangers.

SHOOLEN PAAHI NO DEVI PAAHI KHADGEN CHAAMBIKE
GHANTAA SWANEN NAH PAAHI CHAAPA JYAANIH SWANEN CHA

For knowledge and education.

VIDYAAH SAMASTAH TAVA DEVI BHEDAAH
STRIYAAH SAMASTAAH SAKALAA JAGATSU;
TVAYAIKAYAA PURITAM AMBA YETAT
KAA TE STUTIH STAVYA PARAA PAROKTIH

To eliminate inauspiciousness and ill effects.

SARVAMANGAL MANGALAYE SHIVE SARVAARTHA SAADHIKE
SHARANYE TRAYAMBAKE GAURI NAARAAYANI NAMOSTUTE

For wealth and prosperity.
KAANSOSMITAAM HIRANYA PRAAKAARAA MAARDRAAM
JWALANTIM TRIPTAAM TARPAYANTIM
PADME STHITAAM PADMAVARNAAM TAAMIHOPA
VAYESHRIYAM

For liberation from sins.

NATEBHYAH SARVADAA BHAKTYAA CHANDIKE DURITAAPAHE
RUPAM DEHI JAYAM DEHI YASHO DEHI DWISHOJAHI

For salvation; for attaining to heaven.

SARVA BHUTAA YADAA DEVI SWARGA MUKTI PRADAAYINI
TVAM STUTAA KAA VAA BHAVANTU PARAMOKTAYAH

To prevent untimely and premature death - Chanting of 'Durga-Saptashati-Trayambak' mantra eliminates the threat of untimely death and the person enjoys a long life.
To prevent untimely and premature death (another mantra)

SHOOLEN PAAHI NO DEVI PAAHI KHADGEN CHAAMBIKE
GHANTAA SWANEN NAH PAAHI CHAAPAJYAMI SWANEN CHA

The chanting of the above mentioned mantra in combination with
'Durga-Saptashati-path' also prevents untimely and premature death

For the prevention of epidemic.

ITTHAM YADAA YADAA BAADHAA DAAN VOTTHAA BHAVISHYATI TADAA TADAA AVATIRYAAHAM KARISHYAAM ARISANKSHAYAM

Chanting of the above given mantra followed by ‘Durga-Saptashati-path’ helps in preventing epidemic.

To regain lost authority; to retrieve lost wealth

TATO VAVRE NRIPO RAJYAM VIBHRAN SHYANYA JANMANI ATRAIVA CHA
NIJAM RAAJYAM HAT SHATRU BALAMBALAAT

Chanting of the above given mantra followed by 'Durga Saptashati path'( 100 repetitions) and simultaneous performance of 'Yagya'(offerings made 1/10 of the total number of chantings made i.e. Dashaansh-havan), helps in regaining lost authority, power and wealth.

For the quick accomplishment of dificult and impossible tasks - 'Anulom-Durga-Saptashati-Path' wherein study of Durgashapti is made from beginning to end (Anulom). It is then followed by 'Vilom-Durga-Saptashati-Path' wherein a reverse study of the holy text is made. The ritual culminates by repeating 'Anulom-Durga-Saptashati-Path' once again.

For debt clearance -

ANRINAAM ASMIN

Alternate chanting of above mantra in combination with each mantra of 'Durga -Saptashati' helps to clear out the debts.

For knowledge, education and eliminating flaws in speech -

ITYUKTAA SAA TADAA DEVI GAMBHIR ANTAH SMRITAA JAGAT DURGA BHAGWATI BHADRA YAYEDAM
DHAARYATE JAGAT

Alternate chanting of above given mantra in combination with each mantra of 'Durga Saptashati' helps in attaining knowledge and eliminating flaws in speech.
SANTAAN GOPAL MANTRA - Chanting of this mantra helps in begetting a son

MANTRA - OM DEVAKISUTA GOVINDA VAASUDEVA JAGATPATE DEHIME TANAYAM
KRISHNA TWAAM AHAM SHARANAM GATAH

(One lakh chanting of the above mantra with simultaneous performance of 'Yagya'(offerings made for ten thousand times i.e. 1/10th of the total chantings made) also helps in having a progeny.

SANTAAN GOPAL STOTRA - Study of this powerful stotra is very beneficial for a man. It makes him healthy, wealthy and wise. 1008 repetitions of Santaan Gopal Stotra also helps in having a progeny.

LISTENING TO HARIVANSH PURAN - Many ways are described in the scriptures for begetting a son. According to Garuda Purana - ‘An intelligent man desirous of having a son must listen to the tales of Harivansh puran; if this effort does not bear fruits then he should listen to the ‘Shata-Chandi-path’; if even this effort does not bear fruits, then he should try to please Lord Shiva by listening to ‘Maharudra path’.

An infertile woman desirous of a son should listen to ‘Harivansh puran for nine consecutive days. Similarly, couples having daughters but desirous of a son should listen to 'Harivansh Pu-ran'.

VISHNU YAAG - This particular 'Yagya' gives us liberation from sins. It liberates us not only from sins of our present birth but also of previous many births. Anybody who performs 'Vishnu Yagya' is definite to attain salvation. He attains to the abode of Lord Vishnu after his death.

One who Performs this Yagya becomes liberated from all kinds of miseries and sorrows and attains peace not only in this world but also in the other after his death. If, due to any reason, a man remains without a progeny, performance of this 'Yagya' helps in by begetting a child.

The presiding deity of this 'Yagya' is Lord Vishnu.
Chantings of 10,000 Purush sukta are made.
Havan is performed for one-tenth of the chanting made i.e. 1000 times

If a devotee is desirous of performing an independent ‘havan’ in addition to the above mentioned one, then it should be performed similarly i.e. chanting of
'Purush-sukta' mantras (10,000 times) and making offering in the
'Havan-kund' for (1000 times).

SURYA MANTRA - Chanting of this mantra for 8,00,000 times brings inexplicable virtues and benefit to a man. Chanting of Surya Mantra has numerous benefits like the chanter is blessed with peace, prosperity and a long life free from diseases. Daily chanting of Surya Mantra helps in getting cured from disease like blood- pressure, heart and skin diseases.

MANTRA- OM GHRINIH SURYAA AADITYAH

Note: It has been our effort to give solutions to all the problems that a man normally faces in his daily life. These solutions are based on our scriptures and holy texts. If you don’t find your problem among them and are desperately seeking a solution to it you can contact us .

NETROPANISHAT: Chanting of 'Netropanishat - Stotra' or 'Aaditya-Hridaya-stotra' is extremely beneficial for people with poor eye sight. The number of chantings varies according to the severity of the eyesight problem. End Of Spiritual Remedies

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provocative and sensational headlines are to be avoided;
Headings must reflect and justify the matter printed under them; Headings containing allegations made in statements should either identify the source making it or at least carry quotation marks.
Caste, religion or community references
In general, the caste identification of a person or a particular class should be avoided, particularly when in the context it conveys a sense or attributes a conduct or practice derogatory to that caste. Newspapers are advised against the use of word “Scheduled Caste” or “Harijan” which has been objected to by some persons. An accused or a victim shall not be described by his caste or community when the same does not have anything to do with the offence or the crime and plays no part either in the identification of any accused or proceeding, if there be any. Newspaper should not publish any fictional literature distorting and portraying the religious characters in an adverse light transgression of the norms of literary taste and offending the religious susceptibilities of large section of society who hold those characters in high esteem, invested with attributes of the virtuous and lofty. Commercial exploitation of the name of prophets, seers or deities is repugnant to journalistic ethics and good taste.
Reporting on natural calamities
Facts and data relating to spread of epidemics or natural calamities shall be checked up thoroughly from authentic sources and then published with due restraint in a manner bereft of sensationalism, exaggeration, surmises, unverified facts.
Paramount national interest
Newspapers shall, as matter of self-regulation, exercise due restraint and caution in presenting any news, comment or information which is likely to jeopardise, endanger or harm the paramount interests of the State and society, or the rights of individuals with respect to which reasonable restrictions may be imposed by law on the right to freedom of speech and expression under clause (2) of Article 19 of the Constitution of India. Publication of wrong / incorrect map is a very serious offence, whatever the reason, as it adversely affects the territorial integrity of the country and warrants prompt and prominent retraction with regrets.
Newspapers may expose misuse of diplomatic immunity
The media shall make every possible effort to build bridges of co-operation, friendly relations and better understand-ing between India and foreign States. At the same time, it is the duty of a newspaper to expose any misuse or undue advantage of the diplomatic immunities.
Investigative journalism, its norms and parameters
Investigative reporting has three basic elements.
It has to be the work of the reporter, not of others he is reporting;
The subject should be of public importance for the reader to know; An attempt is being made to hide the truth from the people.
The first norm follows as a necessary corollary from (a) that the investigative reporter should, as a rule, base his story on facts investigated, detected and verified by himself - and not on hearsay or on derivative evidence collected by a third party, not checked up from direct, authentic sources by the reporter himself.
There being a conflict between the factors which require openness and those which necessitate secrecy, the investigative journalist should strike and maintain in his report a proper balance between openness on the one hand and secrecy on the other, placing the public good above everything. The investigative journalist should resist the temptation of quickies or quick gains conjured up from half-baked, incomplete, doubtful facts, not fully checked up and verified from authentic sources by the reporter himself. Imaginary facts, or ferreting out or conjecturing the non-existent should be scrupulously avoided. Facts, facts and yet more facts are vital and they should be checked and cross-checked whenever possible until the moment the paper goes to press. The newspaper must adopt strict standards of fairness and accuracy of facts. Findings should be presented in an objective manner, without exaggerating or distorting, that would stand up in a court of law, if necessary. The reporter must not approach the matter or the issue under investiga-tion in a manner as though he were the prosecutor or counsel for the prosecution. The reporter’s approach should be fair, accurate and balanced. All facts properly checked up, both for and against the core issues should be distinctly and separately stated, free from any one-sided inferences or unfair comments. The tone and tenor of the report and its lan-guage should be sober, decent and dignified, and not needlessly offensive, barbed, derisive or castigatory, particularly while commenting on the version of the person whose alleged activity or misconduct is being investigated. Nor should the investigative reporter conduct the proceedings and pronounce his verdict of guilt or innocence against the person whose alleged criminal acts and conduct were investigated, in a manner as if he were a court trying the accused. In all proceedings including the investigation, presentation and publication of the report, the investigative journalist/ newspaper should be guided by the paramount principle of criminal jurisprudence, that a person is innocent unless the of-fence alleged against him is proved beyond doubt by independent, reliable evidence. The private life, even of a public figure, is his own. Exposition or invasion of his personal privacy or private life is not permissible unless there is clear evidence that the wrong doings in question have a reasonable nexus with the misuse of his public Position or power and has an adverse impact on public interest. Though the legal provisions of Criminal procedure do not in terms, apply to investigating proceedings by a journalist, the fundamental principles underlying them can be adopted as a guide on grounds of equity, ethics and good conscience.
Confidence to be respected
If information is received from a confidential source, the confidence should be respected. The journalist cannot be compelled by the Press Council to disclose such source; but it shall not be regarded as a breach of journalistic ethics if the source is voluntarily disclosed in proceedings before the Council by the journalist who considers it necessary to repel effectively a charge against him/her. This rule requiring a newspaper not to publish matters disclosed to it in confidence, is not applicable where:
consent of the source is subsequently obtained; or
the editor clarified by way of an appropriate foot-note that since the publication of certain matters were in the public interest, the information in question was being published although it had been made “off the record”.
Caution in criticising judicial acts
Excepting where the court sits ‘in-camera’ or directs otherwise, it is open to a newspaper to report pending judicial proceedings, in a fair, accurate and reasonable manner. But it shall not publish anything:
- which, in its direct and immediate effect, creates a substantial risk of obstructing, impeding or prejudicing seriously the due administration of justice; or is in the nature of a running commentary or debate or records the paper’s own findings, conjectures, reflection or comments on issues sub judice and which may amount to arrogation to the newspaper the functions of the court; or
- regarding the personal character of the accused standing trial on a charge of committing a crime. Newspaper shall not as a matter of caution, publish or comment on evidence collected as a result of investigative journalism, when, after the accused is arrested and charged, the court becomes seized of the case: Nor should they reveal, comment upon or evaluate a confession allegedly made by the accused.
While newspapers may, in the public interest, make reasonable criticism of a judicial act or the judgement of a court for public good; they shall not cast scurrilous aspersions on, or impute improper motives or personal bias to the judge. Nor shall they scandalise the court or the judiciary as a whole or make personal allegations of lack of ability or integrity against a judge. Newspaper shall as a matter of caution avoid unfair and unwarranted criticism which, by innu-endo, attributes to judge extraneous consideration for performing an act in due course of his/her judicial functions, even if such criticism does not strictly amount to criminal Contempt of Court.
Newspapers to avoid crass commercialism
While newspapers are entitled to ensure, improve or strengthen their financial viability by all legitimate means, the Press shall not engage in crass commercialism or unseemly cut-throat commercial competition with their rivals in a manner repugnant to high professional standards and good taste. Predatory price wars/trade competition among newspapers, laced with tones disparaging the products of each other initiated and carried on in print assume the colour of unfair trade, repugnant to journalistic ethics. The question as to when it assumes such an unethical character is one of the fact depending on the circumstances of each case.
Plagiarism
Using or passing off the writings or ideas of another as one’s own, without crediting the source, is an offence against the ethics of journalism.
Unauthorised lifting of news
The practice of lifting news from other newspapers and publishing them subsequently as their own, ill-comports with the high standards of journalism. To remove its unethicality, the ‘lifting’ newspaper must duly acknowledge the source of the report. The position of features articles is different from ‘news’ : Feature articles shall not be lifted without permission /proper acknowledgement. The press shall not reproduce in any form offending portions or excerpts from a proscribed book.
Non-return of unsolicited material
A paper is not bound to return unsolicited material sent for consideration of publication. However when the same is accompanied by stamped envelope the paper should make all efforts to return it.
Advertisements
Commercial advertisements are information as much as social, economic or political information. What is more, ad-vertisements shape attitude and ways of life at least as much as other kinds of information and comment. Journalistic propriety demands that advertisements must be clearly distinguishable from editorial matters carried in the newspa-per. Newspaper shall not publish anything which has a tendency to malign wholesale or hurt the religious sentiments of any community or section of society. Advertisements which offend the provisions of the Drugs and Magical Remedies (Objectionable Advertisement) Act, 1954 should be rejected. Newspapers should not publish an advertisement containing, anything which is unlawful or illegal, or is contrary to good taste or to journalistic ethics or proprieties. Newspapers while publishing advertisements, shall specify the amount received by them. The rationale behind this is that advertisements should be charged at rates usually chargeable by a newspaper since payment of more than the normal rates would amount to a subsidy to the paper. Publication of dummy advertisements that have neither been paid for nor authorised by the advertisers, constitute breach of journalistic ethics. Deliberate failure to publish an advertisement in all the copies of a newspaper offends against the standards of journalistic ethics and constitutes gross professional misconduct. There should be no lack of vigilance or a communication gap between the advertisement department and the editorial department of a newspaper in the matter of considering the propriety or otherwise of an advertisement received for publication. The editors should insist on their right to have the final say in the acceptance or rejection of advertisements, specially those which border on or cross the line between “decency and obscenity”. An editor shall be responsible for all matters, including advertisements published in the newspaper. If responsibility is disclaimed, this shall be explicitly stated beforehand.
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WHAT IS BRAHMAVIDYA?

Introduction:
Health and Success! What more a person can ask in life? Yes, that sounds fantastic; isn't it?
But, Health and Success are so different from one another! Health is of the Body, whereas Success is related to so many different things. How can Brahmavidya help to achieve both?
It is quite true that Health and Success appear to be very different from each other. Yet both these are dependent upon following the Order of Life. All truth is hidden and if we limit our observation only to the appearance we can never comprehend the truth. One may say that every scientific discovery is a proof of this. 'Appearances are deceptive'. For example, the earth looks quite flat, but actually it is round; it appears that the sun rises every morning in the East, but actually there is no sunrise.
As the modern science tells us about the laws of the material universe, Brahmavidya tells us about deeper truths about your life, my life - human life! When we follow these laws in our life, it makes our life orderly. And what we call as Health or Success is nothing but ORDER.
How is it useful to a common man in his daily life? Brahmavidya teaches that every human being is potentially divine. Hence, he has within him all the power required to overcome his difficulties and problems. Brahmavidya gives definite methods by which a person can overcome all of his physical and mental problems and lead a healthier, more successful and happier life.
Can we say Brahmavidya is a science of happy life? What methods are taught in Brahmavidya? Yes, Brahmavidya is a Science of Life teaching human beings the spiritual laws of life. These Spiritual laws operate in human life through Breath and Thought. We cannot think of life without Breath or Thought. Hence, Brahmavidya teachings emphasize on Breath and Thought, which are the basic elements of life.
Though we are using Breath and Thought right from our birth no one has ever taught us correct way of Breathing or Thinking. You will be surprised to know that average person uses only 10% of his lungs capacity. Brahmavidya teaches (a) Spiritual Breathing Exercises, which improve breathing and (b) Meditation techniques, which improve thinking. The Breathing Exercises purify the body and Meditation purifies the mind.
Which ailments are cured with Brahmavidya? Brahmavidya is not like a medicine, which is meant for a particular ailment. It is a system, which helps to remove root cause of illness and promote health. Breathing Exercises and Meditation have been found useful to get rid of asthma and other breathing troubles such as chronic cold & cough, high blood pressure, spondilitis, backache, heart trouble, joints pain and many other ailments.
The practice also improves mental outlook of the person and makes him more positive, cheerful, optimistic and confident. Due to better physical and mental health a person can do his daily work more efficiently. This can make him more successful at his job, his business or his profession.
How much time one has to devote for these Breathing Exercises and Meditation? Depending upon the level of interest and availability of time one can devote more time, but minimum requirement is 20 minutes for Breathing Exercises in the morning and 20 min-utes for Meditation at night. The methods are simple yet very effective. Any person above the age of 18 years can learn and practice without any difficulty.
What is the Origin of this teaching? This is a very ancient system of Spiritual Practice or Sadhana. The System of Practice originated in India, then migrated to Tibet and has now come back to us from Tibet.
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THE ROYAL SCIENCE OF BRAHMA-VIDYA

By SRI SWAMI SIVANANDA

”Kingly science, kingly secret, the supreme purifier is this, realisable by direct intuitional knowledge, according to righteousness, very easy to perform, imperishable.” Bhagavad-Gita IX-2
Brahma-Vidya (science of God), is the Science of sciences. The knower of Brahma-Vidya or the Science of Brahman or the Science of the Absolute, knows everything. His knowledge is full. He has the whole experience through intuition or revelation. Take your firm seat on the rock-bottom of the Upanishadic truths and accept the findings of science only if they tally with the Upanishadic truths, otherwise reject them ruthlessly.
All secular sciences have their own limitations. A scientist works on the physical plane with a finite mind and with instruments. He knows the physical laws. He has some knowledge of the elements, atoms and physical energy. His knowledge is fragmentary. He has no experience of the whole. He has no knowledge of transcen-dental or supersensual things.
Science is only a partially unified knowledge. A scientist infers, investigates and draws exact conclusions from his observations. He understands Nature but he knows nothing of the origin or destiny of Nature.
Who made the sun and gave power to its rays? Who combined four parts of nitrogen with one part of oxygen? Who gave power to the electrons? Who gave power to the atoms to combine into molecules? Who or what made and bestowed upon the ultimate particles of matter their marvellous power of varied interaction? Science does not know this great mystery. On the contrary, Yoga is completely unified knowledge. A Yogi gets inner, divine realisation. He clearly sees with his inner Yogic eye the subtle rudiments of matter. He identifies himself with the Supreme Being who is the Lord of Prakriti or matter. He gets control over the five elements. He clearly understands the whole mystery of creation through direct intuitional knowledge. The scientist lacks this sort of knowledge. He has only experimental knowledge.
In the matter of evidence in psychological questions, the sense-perceptions with which science naturally deals are only second-rate criteria and are therefore to be received with caution. The closing of the external channels of sensation is usually the signal for the opening of the psychic and, from all evidence, it would seem that the psychic sense is more extensive, acute and in every way more dependable than the physical.
The business of science is generalisation of phenomena; it is the function of philosophy and Yoga to explain. Religion is the practical aspect of philosophy. Philosophy is the rational aspect of religion. The scientist tries to answer the "how" of the problem; the philosopher and the Yogi attempt to answer the "why" of it. It is a mistake to say that such and such an event occurs because of certain laws of Nature. The laws of Nature do not give any real explanation of the phenomena. A law of Nature is simply a statement, in terms as general as possible, of what happens under given circumstances in a natural phenomenon. Science is only concerned with the phenomena. Science shows a marvellous harmony of Nature. But it is the problem of philosophy and Yoga to solve the why" of Nature's harmony.
Scientists possess a partial knowledge of the universe. They have not understood the whole code of Nature's laws. They have no knowledge of the occult side of things. They have no knowledge of the astral, mental and higher planes such as Brahma-Loka or the world of Brahma. The unseen world is of far greater importance than the sense-universe which is visible to the naked eye. A fully developed Yogi can function on all planes and so he has full knowledge of the manifested and the unmanifested Nature. The senses, by which you get a knowledge of the external objects, are not fully developed. Therefore, the knowledge obtained is partial. The external senses are exact counterparts of the internal astral senses. Scientists have no knowledge of the subtle rudiments of matter. Life will become fuller and richer when one develops this inner eyesight by the practice of Yoga. Just as blood, when seen under the microscope, reveals many mysterious things, such as leucocytes, nuclei, pigment, germs and bacilli, so also the inner Yogic eye reveals many a mystery to the hidden side of things. The knowledge of the scientists is only fragmentary or partial, whereas the knowledge of the Yogis who have realised the Truth is full and perfect.
In its outlook, science differs radically from philosophical musings. Consequently, the mode of approach of science to its specific problems is different from that of philosophy. Yet there is some similarity in the findings of both science and philosophy when some broad questions are discussed.
Scientists have to learn many things from the seers of the East. Who gave power to the electrons to revolve? What is at the bottom of these electrons? Who gave life to the cell or the protoplasm? Who gave intelligence to the cells to secrete milk or bile or gastric juice from the blood? The scientists are still observing and experi-menting. They are still groping in darkness. What is the cause of the origin of an impulse? Who is the director of the mind? What is the cause of the origin of thought? Even if all the living scientists were to put their heads together to solve these questions, they cannot give definite and conclusive answers.
The mind of a scientist cannot work on higher spiritual planes. It is gross and impure. it has outgoing tendencies. It is filled with desires, passions and worldly impressions. The scientist cannot look within, introspect and meditate. He can analyse the atoms of different elements but he cannot do self-analysis. He can bombard the atoms, watch the movements of the electrons and make discoveries in Nature. But the mind of a Rishi or a Yogi is subtle and pure. It is free from worldly desires and passions, from selfishness, lust and hatred. It is equipped with the instructions of the sages and the Srutis (revelations, i.e. The Vedas). It is filled with purity. It is free from outgoing tendencies. It is fit for divine contemplation. It is properly disciplined in a variety of ways through rigorous austerity and self-restraint. The Yogi undergoes a discipline, a rare discipline-through the practice of tranquillity of mind, control of the senses, restraints, internal and external purification, etc. - which cannot be had in the universities.
The scientist observes the physical phenomena, makes experiments and goes from the effects to the cause. The Rishi or the Yogi goes directly to the cause or the source. He dives deep into the source and brings forth the pearl of knowledge of the Self. The man of science sees and observes things only as they appear to be to his sense-perception. The seer perceives them as they actually are in their very essential nature. He has direct intuition and perception of the Truth through Nirvikalpa Samadhi (superconscious state). Then he comes to the effect - the manifested universe. Therefore, his utterances are infallible. They are gospel truths. The Srutis of the Upanishads are direct revelations. They are the infallible utterances of the seers or sages. They are beyond questioning, beyond the least shadow of doubt.
When the Yogi attains the knowledge of the Eternal, he acquires the knowledge of all secular sciences as well, because all sciences hang upon Brahma-Vidya. If you have knowledge of clay or thread or gold, you will have knowledge of all the modifications of clay or thread or gold.
Scientists are also Adwaitins or non-dualists. They say:
"There is only one substance in this world. That is electron. The whole world is a mass of energy." Energy is the God of the scientists. Energy is the God of the Shaktas (a sect in Hinduism) also. Scientists have explored the physical world. They have found out numerous methods to control the physical forces of Nature. Psy-chologists are experimenting on the mental plane. They are trying to control the mental forces. Psychology is a branch of Raja Yoga which deals with the control of the mind. A close study of the observations and revelations of science brings a man closer to God. Who has framed the laws of Nature? Nature is blind. What is that intelligence which moves Nature? Who is the primum mobile? A study of the physical forces and the physical laws, and an understanding of the mental forces and the mental laws, are not sufficient to make us perfect. We should have a thorough knowledge and realisation of the substratum that lies hidden behind these names and forms and all physical and mental phenomena. Then only will we become perfect masters or full-blown adepts or Arhats or Buddhas.
Can scientific inventions make us really happy? That is the question of questions now. What has science done to us? No doubt it has added a fund of knowledge on the physical plane. But this knowledge is mere husk when compared to the knowledge of the Self-Brahma-Vidya. All sciences are founded on the knowledge of Atman (the Self).
Those who have fallen into the clutches of science dislike Sandhya and prayer. They neglect the study of the Gita, Japa, Kirtan and meditation. Even if there is a study class, a discourse on the Upanishads, common prayer and meditation in an adjacent hall, they will continue their smoking, drinking and card-playing or other game in the next room. They will be busy with their raffle tickets, ranger tickets and worthless talk and gossip. What an unfortunate and deplorable state!
English-educated people are carried away unduly by scientific theories and discoveries. Anything, however stupid it may be, when stamped by the seal of science, is regarded as gospel truth. A theory or doctrine, however fallacious it may be, is accepted as true wisdom for all ages when it is proclaimed in the name of and on the authority of science. Even if some fantastic and ludicrous statements are made with the stamp of science by a Haekel, an Einstein or a Tyndet, people are quite ready to swallow them with great avidity. Such is the fashion of the day! They reject as base superstition the sublime teachings of the ancient Rishis and sages. The brains of these so-called educated and cultured people need a prompt, drastic and thorough flushing for a protracted length of time. The poison has percolated into their very cells and tissues.
I do not mean to condemn the wonderful discoveries and inventions that modem science has contributed to the vast store of knowledge and happiness which the present generation enjoys. The radio, the aeroplane, the microphone and other marvels of science are bound to baffle human intelligence. Scientists have found ways to fertilise an ovum with chemicals, without the aid of semen. It is a stupendous success. Some children are also born. They inject the semen that is obtained from renowned and cultured men of the world in order to improve the race. They are attempting to fix a radio in a match-stick. They are trying to get the necessary nu-trition into the body by pressing an electric button so that eating and defecation may be entirely abandoned. They are endeavouring to make the streets move so that there will be no necessity of motor cars and carriages. They are trying to establish a means of communication with the planet Mars. They may succeed in all their attempts. May God bless them with roaring success in all their undertakings! But the question is: can all these comforts and scientific discoveries and inventions give immortality, eternal satisfaction and everlasting peace? Have these material comforts enhanced human happiness? is not man more restless today than ever before? is he not more dissatisfied and discontented despite all these comforts? Life has become more complex and intricate. Luxuries are increasing day by day. Even a rich man finds it difficult to make both ends meet.
There is only one remedy for all these ills. You will have to abandon all luxuries and go back to simple, natural living if you want to enjoy real and lasting happiness. Immortality can be attained only by realising the Self through simple living, practice of Yoga, self-control, mental discipline and meditation.
Why do you read many books? it is of no use. The great book is within your heart. Open the pages of this inexhaustible book, the source of all knowledge. You will know everything. What is this knowledge by knowing which you will know everything? This is the knowledge of Brahman or the ultimate Reality. This is Para-Vidya (supreme science). This is Brahma-Vidya. This is the science of sciences. Close your eyes now. Withdraw your senses. Still the mind. Silence the bubbling thoughts. Make the mind waveless. Merge deep into the Atman, the Self, the Supreme Soul, the Light of lights, the Sun of suns. All knowledge will be revealed to you. You will have divine wisdom. All doubts will vanish. All mental torments will disappear. All hot discussions and heated debates will terminate. Peace, bliss, eternal happiness and knowledge alone will remain.
Brahma-Vidya or the Science of the Self is not a subject that can be understood and realised by mere intellectual study, reasoning, or even by discussions and arguments. Mere scholarly erudition and vast study with a high degree of intelligence alone cannot help one in the practical realisation of the Truth in-culcated in this science. It demands perfect discipline, a discipline that is not to be found in our modem universities and colleges. It demands solid Sadhana for the achievement of the goal that is indicated by this Para-Vidya or highest science.
One has to reach a realm where there is neither light nor darkness, neither east nor west, neither gain nor loss - a realm which can never be reached either by the mind or the senses. It is not, my dear brothers, an imaginary region of the Arabian Nights or the Midsummer Night's Dream. No, certainly not. It is not an illusory or chimerical place of one's mythological fabrication. It is the one and the only real, everlasting abode of perennial peace and deep, abiding joy, wherein this fluctuating, restless mind can find a permanent rest. Sages like Sankara, Dattatreya, Mansoor, Madalasa, Gargi, Chudalai, Jesus and others reached this destination after strenuous struggle and exertion.
The possibility of reaching the same level is within the reach of all who are ready to struggle hard with patience, perseverance, iron determination and strong will. What one has achieved can be attained by another. This is the grand law of Nature. Prakriti is quite unbiased. A man under normal conditions has to take countless births before he attains perfection or knowledge of the Self. If a man is sincere in his spiritual Sadhana, he can evolve quickly; he can hasten his spiritual progress in a few births which otherwise would take thousands of years. He can cut short the cycle of births and deaths by means of drastic Sadhana, great self-control and determined effort. He can have Self-realisation within the twinkling of an eye in one birth if he is a first-class aspirant with extremely good spiritual impressions.
Stand up, O Prem! Follow me. Enjoy the bliss of Atma. The river of Atmic joy is flowing all round. There is a deluge of the bliss of the Self. Drink this nectar to your heart's content. Care not for the world. Go thy own way. Let others hoard wealth and become mill-owners and multi-millionaires. They are misers only. Let others become barristers, high court judges and ministers. They are still ignorant men. Mind not a bit. The wealth of the three worlds is nothing, mere straws, before the spiritual wealth, the wealth of Atma-Jnana. The joy of the three worlds is a mere drop when compared to the ocean of bliss of the Self. The knowledge of all, secular sciences is mere husk when compared to the knowledge of the Self. Here are the priceless treasures of Atma for thee. Here is the inexhaustible wealth of Brahma-Jnana. Enjoy these riches. No dacoit or robber can rob thee of this imperishable wealth of divine knowledge. There is no insolvency, no failure of the bank, no bankruptcy here. Take possession of this great spiritual treasure, the splendour of Brahman, and enjoy it for ever and ever. Thou art now a real King of kings, Shah of shahs, Emperor of emperors. The gods, Indra and Brahma, will be jealous of thee now, O Prem! Go and distribute this imperishable wealth of knowledge of the Self far and wide.
Glory unto thee! Peace be with thee for ever and ever!
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What IS Vedanta?

Vedanta is a philosophy taught by the Vedas, the most ancient scriptures of India. Its basic teaching is that our real nature is divine. God, or Brahman as it is called, exists in every living being.
Religion is, therefore, a search for self-knowledge, a search for the divine within ourselves. We should not think of ourselves as needing to be "saved." We are never lost. At worst, we are living in ignorance of our true nature.
Vedanta acknowledges that there are many different approaches to God, and all are valid. Any kind of spiritual prac-tice will lead to the same state of self-realization. Thus, Vedanta teaches respect for all religions.
Following are some of the main tenets of Vedanta:
· God is one without a second, absolute and indivisible. Though impersonal, beyond name and form, God assumes various personal forms to reveal itself to us. God is our soul. We are primarily consciousness, part of the cosmic consciousness.
· All of the incarnations (manifestations of God on Earth) are actual embodiments of Divinity. No one incarnation can be regarded as the only manifestation of that Divinity.
· There is no accident in the cosmic universe. Human destiny is governed by the law of cause and effect.
· We are born on earth repeatedly to finish the unfinished work of realising our divinity. Although we suffer because of actions, we can control ourselves and hence our destiny.
· There is a higher state of consciousness which can be achieved in this human birth.
· There are many ways to achieve union with God, through the intellect, emotions, actions, and the will. A specific path or a combination should be followed to realize the aim and objectives of life.

Vedanta stresses the idea of self effort. It encourages every individ-ual to realise God within by the practice of certain methods, called Yogas, which channel the tendencies we already possess and lead us to God. The ideal is to practice a harmonious balance of these four yogas:

Bhakti Yoga: This is the cultivation of a devotional relationship with God through prayer, ritual and worship. In this practice, the human emotions are give a "Godward turn." Their energy is used in search for God within.

Jnana Yoga: This Yoga is the approach to God through discrimination and reason. The goal is freedom. All of our miseries in life are caused by seeing difference, and so the jnana yogi tries to break through this delusion by seeing God everywhere.

Karma Yoga: The path to God through selfless service to others is Karma Yoga. By working in this spirit, the God within each person is worshipped.

Raja Yoga: This is sometimes called the yoga of meditation. It is the soul of all the yogas. The emphasis here is on attuning the mind to God and truth through concentration and mediation.
Right and Wrong Conduct
All ethics are merely a means to the end of finding God within ourselves. "Right" action is action which brings us nearer to the knowledge of God. "Wrong" action leads us away from that knowledge. Our ideas of "good" and "evil" are, therefore, only relative values and must not be used as an absolute standard by which we judge others. Each of us has an individual problem and an individual path of development. But the goal is the same for all.

Brief history: Throughout the centuries, India has produced many great saints and illumined teachers. One of the greatest of these was Sri Ramakrishna (1836-1886). His intense spirituality attracted a group of young disciples who, on his passing, formed a monastic community, later to be called the Ramakrishna Order of India.
One of the young monks, Swami Vivekananda (1863-1902), came to
America as the representative of Hinduism at the World's Parliament of religions held in Chicago in 1893. His success was so great that he was invited to remain. For three years, he toured the US lecturing and holding classes. With the help of some of his brother monks, a number of Vedanta centers were started in America.
There are 13 Vedanta Societies in the United States and 125 Centers in the world managed by the Ramakrishna Order. Over 1,000 more centers bear the names of Ramakrishna and Vivekananda.
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AMMA SPEAKS
Where is the question of good way to Atman, when every thing you see is that?
Not teaching any thing is my teaching.
That which is all-pervading is Atma. Seeing everything as Atma is Atmasakshatkara.
Adopting Sanyasa is not right; one should become a Sanyasi.
Through cognition, cognition should be annihilated.
It is with the mind only that the mind can be cognized.
He who teaches cognition is the Teacher.
Bestowing the nearness of God is Initiation.
Experience bestows faith; faith cannot bestow experience.
Only that which dispels all doubt is the real teaching.
Ignorance will be destroyed by ignorance only.
The dualities must be conquered through dualism only.
The self must be known through the self only.
Mindfulness is real worship.
Recognising all as one is unification.
Perfect equanimity at all times and in all conditions is Samadhi.
When righteousness is practiced, time itself will liberate you.
The subject of the state after death is irrelevant. If the truth about birth that had already taken place is known, what is to happen will be known.
All creatures — from smallest to the biggest — are equally capable of attainment.
The meeting point of ‘I’ and ‘thou’ is the substance and meaning of Brahman.
Practice is possible only when it yields itself to (your) effort.
The cognition that cognizes everything is Hridaya.
Vedanta is that which is not understood either by the one that expounds it or the one that listens to it.
Volition (Samkalpa) is bondage. The volition based on duality is human nature. The volition which is based on unity is Divinity.
The appearance of duality is Ignorance. All appearing as one is knowledge.
When the cognizance that cognizes is absent, people cannot recognize even with the help of a lamp.
Mind is itself the mantra. Sound is itself the Sacred Syllable (Bija or Om).
Bhakti is childhood. Yoga is youth. Jnana is old Age.
States of Consciousness are not attained; they occur not only to men, but to all creatures. They are granted.
One may remain in Samsara but Samsara should not be allowed to dwell in one’s heart.
Constant awareness itself is worship.
Recognizing dualities as Brahman constitutes Brahmananda.
Every word becomes a mantra through mindfulness.
Only he who can eat anything is a Bhikshu (Mendicant).
Divinity manifests itself in us as long as we perceive the divinity in others.
Praanaaayama is breath control, i.e., breath watched through control.
The darkness which is the basis of light is the real light.
Worship is what goes on all the time, not for one day only; nor is it what is merely recited. Continu-ous awareness is worship.
Mother gives what is needed, not necessarily what is desired.
Feeling ‘I am doing’ is human; feeling that HE does everything is Jnana (Knowledge); being all is
Divine.
Insight is, to see things as they are. When the necessary insight is not there, you cannot cognize the light which is there.
Although the fate of each one (while alive) is different, they meet with the same fate in the end.
All will have a blissful end. It is only a little earlier or later.
From "The Life and Teaching of Mother" by Dr. E. Bharadwaja
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