Srikrisha Sangha Barta

Amrita-Kalyan-Vani

Srimat Premananda Tirthaswami

* The true meaning of apprenticeship is to give birth to the faith that ÒGod existsÓ. Not some magical private knowledge. One who truly believes that He exists will not be able to commit any sin. Because he knows that He is aware of everything.

* Worshiping an idol is to search for that which cannot be manifest in that which is manifest. Through worshiping an idol many astounding theories have been discovered. If one realized the significance of these discoveries one cannot but have respect and faith in idol worship.

* True faith transcends all limits of time and place, occupying a more expansive space beyond. One who is truly faithful can never really limit himself in the confines of a particular creed. His love spreads over all people equally.

* He is complete in every way, thus whomever is able get close to Him, also gets a sense of completeness about them. When such a person is occupied in any task, that task has a sense of completeness, a sense of wonderful balance about it.

* One who has been touched by His love is not able to focus on the lesser self any more. Such a person is able to set aside his or anotherÕs wishes and is able to focus their lives on making His wishes come true. They have no time for what someone else might be thinking or saying about them.

* Learn to trust yourself. Do only such work so that you can believe in yourself. You will find that mistrust will leave automatically. Always try to do something regularly. For example, try to read a chapter of Gita and repeat the Gayatri mantra ten times regularly.

* Everything is done by Him, this is true - however until one has truly found Him, it is not possible for one to understand, to really believe that He is the only actor. This is why He asks that we set aside our desire to do ÒgoodÓ, and turns ourselves into pure vehicles that only carry out His actions.

* Even if it is possible to appreciate the beauty of higher learning it is important start oneÕs worshiping in a lower level, in the natural level. For example it is true that there is great joy in post-graduate learning. But if a school child wastes time studying post-graduate texts he will learn neither the post-graduate material nor his school material.

* It is possible there is some general education that is fit for all. But all specialized training is fit for only the one person it was created for. In this world no two people, in fact no two atoms, are the same. Diversity is at the root of all creation.

* It is by focusing on good thoughts that a man becomes good. By focusing on the good inside a man becomes good himself. It is not possible to think ill-thoughts when near a good person, the goodness in that person will shine through me as well. It is possible to turn someone into a God by thinking about the God inside him from afar. This is why blessings and good wishes are so important.

(Translated By Suvendra Nath Dutta)

DURGA PUJA

In Autumn Mother Nature is adorned in new clothes and becomes the Enchantress of the World. This change ushers within the devotee inspiration to look beyond his outer feelings, to realize the inner feeling of Original power which is the Mother Goddess. He inspires within himself the capacity to realize the true power of the Goddess and help others to do the same. This is the aim of performing Durga Puja in Autumn/Sharat in Bengal. Mother Durga removes distress, individually by emerging within ourselves and in the collective by situating herself in the Durga(fort)-like universe. My Mother Goddess is the Primordial Goddess Bhagavati, all the strength, wealth, knowledge, love, joy of the world is embodied in Her Conscience. Mother within us as our inner voice, our soul, helps us to do all our activities in the best possible way. Mother does every thing but humans due to their ego denude themselves that it is they who the masters of their life work. At the end of the war of Gods and Demons, She emerged as Haimabati to prove the hollowness of the egotism of the Gods.

At present Durga puja is not worshipped by making of idols in other states except slight reference to the Durga philosophy in Rasleela celebrations. The theory that the idol worship is of recent origin and only done in Bengal, is no longer acceptable after the excavation of stone statues of Durga in South-west India.

My Mother in some places has two hands, in others four, eight or ten hands. Man likes ideal Mother to have two hands and that Idol is easier for realization and also for meditation. The philosophy of the Mother having many hands is for performing various works by her. It is like the stories of Chaitanya who appeared with six hands in front of Sarvobhoum; the vision of the two handed Rami appearing before Chandidas, during the Shradh ceremony of his father. Rishis imagined ten hands of Mother Durga because she uses the ten weapons in ten hands to defeat evil and protect the good. This is an allegory that Mother is always protecting us from evil entering our body through ten senses. MotherÕs three eyes indicate that Mother can see three periods, past, present and future, simultaneously. What ever happened, is happening and will happen are not unknown to the Conscious One through the use of physical, mental and causal ( Sthul, Sukshma and Kaaran) powers.

Upanishads describes Mother HaimabatiÕs external features. When my Formless Mother appears through the Golden sheath, it was that extraordinary beauty that illuminated before a particular Rishi, or devotee. Thereafter expressing that luminous beautiful form has become natural. It is undoubtedly true that it is this picture of Mother as being Òthousand times more powerful than the Sun and thousand times cooler than the MoonÓ that is eternal.

Those who accompany the Mother areexpressions of her projected self-power. Devi Lakshmi is extremely busy in removing all the discontents and complaints of the devotee by enriching and showering him with all kinds of wealth. The mass leader Ganapati is always eager to bless the devotee so that his desires are fulfilled. Powerful commander of Gods Kartikeya is engaged to protect him. Expressions of GodÕs feelings are projected in the idol of knowledge Devi Saraswati who is a helping hand for the acquiring of knowledge and wisdom.. Hence all the needs of the devotee are supposed to met on arrival of Goddess Bhagabati, Ma Durga.

It is natural that non-devotees, who disobey the law of Mother, will suffer as he will be deprived of all these kinds of help. After seeing the distress of anti-God, anti-human Demon, man will be afraid to disobey the divine laws. Self realized devotee in disguise of lion as the carrier of Mother attacks the demon and tears out his body. The trident in MotherÕs hand symbolizes three pronged sorrow and distress which makes the body-mind-life of the demon miserable. And the snake symbolizing death is always ready to bite him. The MotherÕs image indicates this idea to those who see her, that following the law of Nature brings happiness, peace and joyful bliss and rejecting them bring sorrow, suffering and unhappiness.

The Lion is the symbolic philosophy of what should be done realize Mother, how to bring Mother to us because it is through him that the Mother wishes to appear. Like the lion the worshipper must be strong and be able to control his senses in order to get the MotherÕs closeness, to be the master of Mother worship. He must have control over Nature. Mother does not accept the worship of any one who is not a hero. She, the Original/Primordial Power is not willing to appear before a weak person. He has to win over pride and ego which are signs of the Devil. Remember Mother will help you in achieving this. Ego has many tentacles that will spread it establish its power. But that does not mean that the devotee need to be afraid because he will become powerful with the power of the Mother and will achieve the impossible. Mother does not reject the Demon as an enemy but absorbs him inside herself. He is also her child and therefore deserves to be blessed and freed. The Puranas always talk of this salvation when they describe incidents where the Demons are destroyed like in Putanabadh.

Mother does not conceal anything from the deserving devotee. Even when the Mother has nothing left to give her Sadhak devotee, she is willing to donate Sivattwa ( the concept of her blissful husband). That the teachings of Nature must be followed to avoid immense sorrow and achieve true happiness can be beautifully realize through the conception of the Durga image.

The Devi on Mother DurgaÕs side is NabaPatri ( the Goddess of Nine plants) who is the goddess of food, medicine, and beauty and she has been placed next to Mother to bring love and devotion within the heart of the devotee. In some places she is known as the wife of Ganesh, Kalabodhu. This indicates that the patron God of leaders of masses utilizes all artforms to look after the welfare of the people.

Although the worship of the Goddessis very elaborate on Saptami, Ashtami and Navami ( 7th, 8th and 9th days) and are celebrated with great pomp we must not lose sight of the relevance of Shashthi and Dashami (6th and 10th.) On the Shashthi we pray at the root of the Bel tree for Pran Pratistha and Bodhan ( establishing life and welcoming the Goddess) of the idol of Durga. We have no doubt that the Bel tree is identical to the Ashwattha tree of Gita or the Kalpataru Kadamba tree of the Vaishnava ( followers of Vishnu) devotees. Yogis indicate that the root of this tree is the Sahasrar (forehead). Its other names are Gokul, Brindaban, Kailash etc. Pranpratishtha and Bodhan at the root of the Bel tree to symbolize the sahasrar are being held because the devotee will realize that all pervading Devi has manifested herself in this tree.

The investing of life in the Living Goddess! This is truly an amazing sight. Mother is present within the individual as a soul and within the collective as the sentient or embodied soul i.e. Supreme Soul. She exists but we donÕt have the eyes to see her. This is not due to any lacuna in Mother but due to our inability to perceive and feel her and due to lack of power of realization which develops after years of arduous ascetic practice. I am in blissful sleep and feel that it is because Mother is asleep. If she wakes up her child will wake up to her presence too. That is why we through the pantomiming of her awakening try to inspire the power of awakening within ourselves. Though investing the idol of Mother with life we discover the life-power within ourselves and in the Universe. Through the ceremonial awakening of Durga we too are awakened. Unless we know ourselves we cannot hope to realize Mother. Man know thyself and & you will know God – Socrates. One must understand the reasons why the worshipper while offering flowers to the Goddess puts the flower on his own head. While understanding GodÕs universal form through the Mother beauty one can try to comprehend oneÕs own soul and the daily all pervading ideas.

The puja and the bath of the Goddess is through her image on the mirror symbolizing the reflection of the MotherÕs image on the pure, peaceful, transparent heart of the devotee. Unless the concept of God is revealed in the soul of the devotee, it is not possible to know MotherÕs identity, universality and divinity.

After this the devotee performs puja for the next three days, he sees and realizes the Mother by his physical, mental and casual bodies and thus he completes his puja. When a medical student knows the details of bones of his body then there was no need for the skeleton in order to study the anatomy. Similarly when Mother is seen, realized and felt then need of a statue of the Mother is no longer required. Despite this realization there is no need to disrespect the idol or even to publicize the lack of need for the idol.

Bath of Mother, prayer of the mother, sacrifice in the presence of Mother, yajna are mostly well known parts of the worship of the Mother Goddess. Devotees get an opportunity to feel that he is bathing his own soul and the Universe. These are known as internal and external cleaniless, cleaning of living bodies and inanimate objects. Devotees convert all his work into Puja by worshipping Motherand he can understand that serving living beings is serving Shiva. The theory of work as worship is understood as he comes to know how the Mother is present in individuals as well as collectively in all living beings. The song of Sadhak Ramprasad indicates that, Ò While going to sleep salute Mother, think of Mother in sleep, while eating think that you are circumambulating around Mother Shyama. Whatever you hear think it is the mantras praising Mother. Mother is of at least five hundred colours and takes a different hue every moment.Ó Ramprasad says in amusement, Ò My Mother is universal as well as in every atom. When you eat think that you are offering the food to MotherÓ. The mantra Ò Jat karomi Jagannath tadeba taba pujanamÓ, also expresses that mystery.

Devotees get an opportunity for submission through the concept of animal sacrifice meaning control of his passions and cleansing of self. These theories are also expressed in crucifixion of Jesus and Mahapurush Yajna of Vedic religion. Then the devotee realizes a oneness with Mother by offering Havan of all his thoughts to the Mother. After that all thought of Mother are offered as Havan to higher concept of Mother, the submission of Mother to the Father, the Nature to God and the concept of creation of Limitless becomes clear to the devotee.

Next day is Vijaya. That day the devotee realizes the Mother, and becoming the victor over everything, limitless motion and freedom from animalism. Then devotee deserves to be in the heavenly abode after he submerges the concept of Mother in his intellect and that of the universe. He begins to see the world as all creation as totally encompassed by Mother. As a result the worshipper achieves his salvation, creates a bond with all living things and a realization of the mysteries of creation occurs within him. It needless to say now a days we perform immersion of Mother in the water; drink Bhang bought from shops and we end the spiritual puja by with an artificial social convention of embracing each other and eating and distributing sweets at the end of our Vijaya festival.

I tried to explain in an ordinary way. Those who are deeply interested to know more in detail must read the Shastras and get guidance from the Gurus and will realize the real concept of Durga puja and how necessary it is to amend the rituals though the system should not be destroyed.

Basanti puja is similar to Durga puja. Raja Surath in accordance with the advice of Medhos he regained his own kingdom after performing Basanti puja on the bank of river Narmada, in the season of Spring when the Nature instigates love for Mother. Man forgets self due to sorrow and hardship because he has lost the ability to realize and understand God and is overset by his deep enjoyment of his senses. Then with the advice of a knowledgeable person the devotee he regains the knowledge God and by undoing the wrong practices is able to re-establish SurathÕs fame and achieve merging of the soul with the Absolute.

Mysteries of Jagadhatri puja is somewhat similar to Kali and Durga pujas. Those unable to understand the complications of Kali-puja, keep themselves engaged to worship Nature by retaining, stabilizing and caring power. Some devoteesÕ opinions are that after obtained dissolution power from Kali-puja he realizes how original/primordial power of the Mother is holding the universe together and protecting them. Mother has four hands, in one hand she holds a conch shell, in another bow and arrow meaning that she will strike the ultimate goal, five arrows represent five goals of life. It is through these gifts that the people are attracted towards worship. The carrier of the Mother is the Lion who can destroy a mad elephant which inspires the devotee to overcome lethargy and become heroic and brave disciple of the Mother.

(Translated from Devata-tattwa

by Sarvani Gooptu)

Secret of Word

(Shavda-rahasya)

by Paritosh Thakur

(from ÔYajna-TattwaÕ written by Srimat Premananda Tirthaswamiji)

One should know the meaning of words and the secret thereby before entering into the subject. The Aryan Rishis realised that a reality lies in apprehension. The entire living world is manifestation of that One. That sole entity when divided in many ÔselfÕ, the reflection falls in every stage. That One enters in Many and gets expressed through many for leela (play). Manifestation of One rest through many stages gets the reflection of that same ONE.

That omnipotent though remains in His reality, He enters in every matter and remains busy for self manifestation. The great Oneself remains One and manifest through three stages – subtle body or intrinsic (aadhyaatmik) ; extrinsic (Aadhivoutik); the divine or superhuman (Aadhidaibic).

He remains in these three qualities. These three qualities unitedly is known as Para. In his causal body (Karon sharir) he is Pashayanti, in subtle body (Mental world) Madhyamaa, and material body Baikhari – these are three stages through which He is known; so all words in Para stage manifests Brahma in Pashyanti, in Madhyama stage mental expression and in Baikhari material world is expressed. In Para stage Bharga Shakti i.e Brahma jyoti, Brahma knowledge, in subtle stage (suksma abasthaay) Praarn Vaiswaanara etc., and in material world is our known Agni form (roop). That agni expresses Him through Tirtha, Brahma, Brahma jnan, mental purity (maner bishuddhi) and Brahma tirth vaab – pleasure through water, wind etc. words He expresses four stages. The Vedas sometimes call Agni – Para Brahma ( O Agni you perceived through matter sometimes Paragni, sometimes body of Agni as seen by everybody). It is also to be noted the coin of words for expressing different Agni catagories.

Because we do not pay attention to different catagories of divine forms we fail to realise the purport of the meaning of the words taatwik Krishna and Oitihaasik Krishna theoretical Krishna and historical Krishna), we create meaningless situation some times. Krishna in reality is non-dual form, and historically son of Basudeb (Basudeb suta) etc. Theoretical Lord Krishna can not leave Brindaban, but historical Krishna can go to Mathura, Kurukshetra and Dwaraka.

To understand Yajna-tattwa one should realise Bhaagabat-tattwa, Agni-tattwa, Ida and Soma-tattwa. Ida is Vak-devi, Sabda Brahma (word of God), Brahma jnan (omniscent truth); and again Ida is daughter of Amvrin Rishi and Manu; Ida is blood and flesh of Jesus Christ, – symbol of worshippers (Devotees) cattle (pashu) that is Purodash. Soma is knowledge per excellence, drops of honey – oozed form thousand petalled lotus of head – wine as seen outside. Collection of qualities by devotion is the secrets of that knowledge. It is truly desired to know this. Shabdatattwa expresses Para, pashyanti and other stages, similarly touch, nature, taste, fragrance (sparsha, roop, ras, gandha) etc. expresses the inner essence of this secret and that is to be considered.

(To be continued.)

YAJNA – TATTWA

Srimat Premananda Tirthaswami

Theory of Individuality and Collectivity

The word ÔvyashtiÕ(individuality) is derived from the root verb ÔasÕ in conjunction with the prefix ÔviÕ. The verb ÔasÕ means to throw. That which takes us towards the specific, the abundant, that which is profuse and manifold, that is ÔvyashtiÕ – individuality; and that which leads us to the terminal point, the all-pervading idea, the tranquil singular idea, that is ÔsamashtiÕ – collectivity. The Hindu religion accepts that the existing world is a profuse evolvement or conclusion of the unit. The unit is many and the numerous is also essentially unitary; to remember the unit among the numerous and the many within the unit and thus establish a singular relationship between one and many, that is goal to be achieved by the idea of individuality and collectivity, through the vyashti-samashti havan (involving the individuality and collectivity).

If we think about individuality and (contd.) collectivity, we cannot ignore the inner relationship between the two. Individuality is a manifestation of collectivity, an existence of various states or even a reflection of the collectiveness. The difference between individuality and collectivity is not easy to understand. Collectivity is all-pervading, singular theory of one significance, there is nothing beyond that, not even time; so to divide that is impossible. Though there are different parts in the Being denoting collectivity, those body parts retain the individuality of the others within them. Otherwise the creation of the various deities from each body part of that Being and the other beings who are parts of those deities would not within them contain the seed of total completion. This is why many people consider the division of such parts as only a reflective or refractive difference. The layers of Nature are infinite, so the reflective consciousness also has several different aspects. There does not seem to be much difference in reflective and partial divisions. It may be said that even the complete whole also may have reflections, but to express a theory beyond speech and imagination needs to be sprinkled with words like Ômay beÕ, Ôas ifÕ etc. For example, to explain the indivisible within the theory of transformation of love and pleasure, it was necessary to remove Radha from Krishna in the Radha-Krishna theory, and the concept of play between Radha and Krishna had to be introduced through separation and reunion. As the mirror-image progresses towards the mirror, it attains the qualities of the mirror. The singularity of the mirror is directed by the Absolute Unitarian idea. So as the devotee approaches the Lord, all the qualities of the Lord, His nature, His love, His absolute Unitarian theory will be revealed through him.

It is not possible to realize that the good of individuality is dependent on collectivity if we do not realize the all-pervading nature of the spirit. Collectivity is dormant within individuality; so to achieve completion, individuality must attain the ideal of collectivity. In the final stages of meditation, after realizing the all-pervading nature of the spirit, it is not possible not to accept all beings as related to self. Just as oneÕs own body is related to the spirit as it is its manifestation, so too, all the bodies of the world are manifestations of our all-pervading spirit and are thus related to us. At this stage, there is no one who is not our own. Therefore, all are part of my own spirit. As long as oneÕs own body has faculties, till then all the bodies in the world seem to be my own. When there will be no existence of my body, in that inexpressible state nothing of the world will be revealed clearly to me. That is why it is said, Òato mama jagat sarvang athava na cha kinchanÓ – either all the world is mine or none of it is.

If we think about individuality and collectivity, we cannot ignore the inner relationship between the two. Individuality is a manifestation of collectivity, an existence of various states or even a reflection of the collectiveness. The difference between individuality and collectivity is not easy to understand. Collectivity is all-pervading, singular theory of one significance, there is nothing beyond that, not even time; so to divide that is impossible. Though there are different parts in the Being denoting collectivity, those body parts retain the individuality of the others within them. Otherwise the creation of the various deities from each body part of that Being and the other beings who are parts of those deities would not within them contain the seed of total completion. This is why many people consider the division of such parts as only a reflective or refractive difference. The layers of Nature are infinite, so the reflective consciousness also has several different aspects. There does not seem to be much difference in reflective and partial divisions. It may be said that even the complete whole also may have reflections, but to express a theory beyond speech and imagination needs to be sprinkled with words like Ômay beÕ, Ôas ifÕ etc. For example, to explain the indivisible within the theory of transformation of love and pleasure, it was necessary to remove Radha from Krishna in the Radha-Krishna theory, and the concept of play between Radha and Krishna had to be introduced through separation and reunion. As the mirror-image progresses towards the mirror, it attains the qualities of the mirror. The singularity of the mirror is directed by the Absolute Unitarian idea. So as the devotee approaches the Lord, all the qualities of the Lord, His nature, His love, His absolute Unitarian theory will be revealed through him.

Many people believe that whatever is there in the macrocosm it is there in the microcosm. All the theories, all the mysteries of the world are found within the bodies of the living beings. Therefore, individuality is not only a part of collectivity, the final and completed state of individuality is collectivity. When we reach the spiritual level while searching the nature of individuality, then the realization of the all-pervading nature of the spirit happens. At the final stage of this realization, the difference between individuality and collectivity dissolves. In the completion of collectivity lies individuality and the terminal stage of individuality is the terminal stage of collectivity. We may consider that country or that society an ideal one, that has no difference in the finale of individuality and collectivity and through that attitude helps one-another for the maximum development. Our ancient seers have seen the spirit as all-pervading, reaching everywhere; through meditation of denial when the spirit is established in its true Self and realizes its all-pervading nature, then there remains no differentiation of individuality and collectivity. Then it has nothing as its own wealth, own strength, own peace in isolation. Then, completion of all is his own completion, everyoneÕs peace is his own peace, happiness for all is his own happiness. To achieve this realization meditation and prayer is necessary for the individual lives. There should be nothing in the beginning of these prayers and meditations that may hinder achieving closeness to the ultimate feet of the Lord.

In the theory of individuality and collectivity, collectivity is present within each individuality. Every individuality has the capability of developing into collectivity. We cannot call this individuality a part of collectivity or a mirror-image of it, since how can there be a part of something that is indivisible? Where will the reflection of the complete being fall? Is there a place beyond completion? All impossibilities have become possible in that fulfillment due to the merging of diverse qualities into an unforeseen synthesis. To imagine eyes, nose, mouth of that Complete Being, as imaging a rope into a snake, are all defined as part of the mysterious play of the unimaginable. The meaning of creation from the unconscious is evolution or achieving the termination of the creation, they look apparently beautiful but to find their beginning is impossible.

It cannot be denied that all unrest in the world is due to the lack of knowledge about the true nature and relationship of individuality and collectivity. We do not hesitate to corral collectivity within a particular sect or country for its own development, knowing all the while that this may destroy others, without realizing its true nature. Instead of calling all the world our own, we restrict ourselves within the boundaries of a narrow sect and thereby harm all others. And then, because we do not understand the true nature of individuality and collectivity, we are not ashamed when we actually cause harm to society, country and the collectivity while trying to do good for our own individuality. In similar ignorance, we try do good to society and despising the life within the individuality, we try stop development of the individuality and place hindrances in serving his interests. No society or country may be considered ideal where there are hindrances placed in achieving the final completion of the individuality. Very often the selfishness, love of self-propagation and a pleasurable life in our leaders leaves one stunned. A very beautiful and apt description of an ideal leader may be found in the description of the DeviÕs qualities in Maarkandeya Chandi. An ideal is the representative of all. Her beauty is created by taking the best and most graceful aspects of all the deities and all living beings. Her strength is the sum total of all the deitiesÕ strength. Her nature is the combination of all possible beauty, grace, knowledge, wealth and happiness. She could, with all confidence say Òdwitiyaa kaa mamaaparaa?Ó – who can be a second me? There is no one who is not a part of me, no one can be, I am the representative of all; all that every living of being owns, is owned by me, all the strength of all beings is my strength, all their knowledge is my knowledge, my peace is through the peace of all. She is not prepared to let go of any being just because he does not agree with Her. This is the ideal being in which the collective Nature of the Lord is revealed. Instead of hampering, this collectivity assists development of any individuality. That is why the author of the Mahabharata has said, Òswaartho yasya paraarthah sa eva pumaan ekah sataamagraneeÓ. In the ideal great man, the difference between self-interest and othersÕ interest disappears completely. Collectivity loses its collectiveness if any individual is left out. Through this image we are able to see a perfect image of the Mother of the world. The Aryan seers would seek help from this image in times of unrest in the country. I feel, if we had kept this in mind, there would not be so much strife among people spouting ideologies like monarchy against socialism and other isms.

Hindus performed the vyshti-samashti havan (havan for individuality and collectivity, the scattered and the complete) to establish this relationship between the two. To offer the individuality into the collectivity, the individuality needs to achieve completion himself. The image of Narayana of Ramanuj, the theory of the Greatest Man in whom the entire universe is contained of the Geeta provides some idea of this theory of collectivity. This was the intrinsic meaning of the special indivisibility theory. Every individual entity is able to get a good idea of his complete development and achievement of the Lord through this collectivity. The Lord Shankar has shown the way to reach an irrespective indivisibility theory by eliminating the personal in the theory of man. Needless to say that this theory of irrespective indivisibility is nothing but the total collective significance of the all-powerful. All the theories of prayers and meditation of the Hindus are about this theory of collectivity. Their God is a completely developed theory of collectivity, all the meaning of the mantras lie in the relationship, nature and merging of That and You.

This theory of collectivity was the goal of the entire ancient Aryan civilization. To achieve completion through the theory of collectivity was their God, their aspiration, their prayed for ideal, the Lord, whom they prayed to. He was their Brahma, the epitome of Truth, Knowledge and Infinity, He was their Theory of Immortal nature of happiness. To achieve the tranquil, graceful and indivisible nature for oneÕs own self was their main goal. There was no doubt in any oneÕs mind about the pertinence of the presence of total collective significance in the theory of the aspired Lord. His Being was devoid of all perversion – praying to Him eliminated all our own corrupted perversions. His was the Self-illumination of Brahma, the epitome of all knowledge – in His light, the seers would decide the difference between truth and untruth, discriminate between what ought to be done and what ought not. He was in intensity, in infinity, the intrinsic theory that could not be bettered, and He was the Brahma in extensity from Whom no one was ever eliminated.

This aspired Lord was ascertained during our diksha – initiation, He would become the comprehensive theory of our lives, our main goal, the subject of our prayers. This theory of the Aspired Lord is the image of a completed image of collectivity, Whom the Chandi has described as ekaikasthaa moorti (singular woman), and the Geeta has described as the theory of the greatest of man. The Lords Buddha, Jesus, Chaitanya were manifestations of this Greatest Being, which is why they spent their lives for the good of the collectivity. Their hearts broke at the trials and tribulation of mankind. They understood perfectly the theory of present day Body Politics. They understood that if one part of the body (individuality) sickens, the entire collective body suffers and the peace of the collective God is disturbed. They would preach the religion of renunciation. They did not hesitate to sacrifice all they possessed, including their body for the good of the people. Today, everybody must accept that the only way a society may develop is when the individuality of that society sacrifices itself for the collectivity. We are today subjugated and subservient to others because we have forgotten the glory of sacrifice and renunciation. The Greatest Being is the ideal of all subjects, Who prospers through everyoneÕs prosperity, everyoneÕs wealth is His wealth, everyoneÕs knowledge is His knowledge, He develops through everyoneÕs development, everyoneÕs happiness is His happiness and everyoneÕs peace is His peace. He is the main source of our wealth, strength and grace – all knowledge, love and happiness. From this it may be understood how much the ancient seers paid attention to collectivity. We had to bow to Him by saying Ônamaste jagadvyapike vishwaroopeÕ – I bow to Her who pervades the universe and in Whom the entire world is contained, by saying, Ôvishwaroop vishwanath vishwajeeb vigrahamÕ – the Image of all beings of the universe, in which the nature of the universe, all beings of the universe is contained. We would feel His touch by saying ÔVasudevah sarbamitiÕ – Vaasudeva is everywhere, by saying, Ônitya sarvagataÕ – always within everything. We would work for Him by saying Ômamaatmaa sarvabhutaatmaaÕ – my spirit is the spirit of all. They would never desist from their search before they found the Supreme Spirit within the collectivity everywhere. There were so many high ideals – Ôyatra naari tatra GouriÕ – wherever there is a woman, there is Gouri, the ideal girl, Ôyatra jeeva tatra ShivaÕ – wherever there is a living being, there is the Lord Shiva, Ôjeeva ShivadehaÕ – every living being is the body of Shiva. The ancient Aryans did not believe in doing good to others because they did not believe in the concept of ÔothersÕ – to them everybody was accepted as the playful image of their Beloved. Then their hearts would break when they saw the suffering of the people. The grief of all became their own. To serve every living being was to serve Shiva their Lord – their prayer to their God, the goal of their life. This ideal was part of the promise of their life – this ideal was the mantra of their initiation. This ideal would be preached through their words, deeds and attitudes. ÔTatwamasiÕ – that is you, this and other such sayings may be remembered in this context. The collective, ultimate comprehensive theory is inherent in the word ÔtatÕ – that and in the word ÔtwangÕ – you, is present the complete living being as the user and the master in his individuality. That ÔtwangÕ is nothing without tat, that they have an unbreakable bond between them this was clearly understood then. The meditation on this aspiration of the Lord was the goal of all their prayers and meditations. We learn to recognize Krishna, Rama, Buddha, Jesus as the living idols of this ideal. They are deep in meditation of this God, they then would realize the presence of their own aspirations as God. The words I am the Moon, I am the Sun, I am Manu, stand witness to that realization. All differentiation, discrimination, jealousy and envy would disappear from their hearts once they perceived this Lord of their aspiration through collectivity. They would then achieve the state of Brahma – the feeling of Godliness. Then they would have only one work in their lives – to express the truth, knowledge and happiness of the Lord, to fulfil GodÕs will in their lives – to serve towards the good of every living being. Then even their daily livelihood, food intake, everything transformed into a prayer. We find this ideal in the selection of the Lord of the yajna, in the prayer of the Lord of the Yajna.

(Translated by Indrani Bose)

Introduction

There is general agreement among the worldÕs leading meteorological experts that the surface temperature of the earth has risen by around 0.6¡C over the past 100 years. The relevant organs of the United Nations Framework Convention on Climate Change (UNFCCC) estimate that the average temperature of the earthÕs surface has risen by as much as 0.74¡C since the late 1800s.

The overwhelming balance of scientific evidence shows that the effects of a century and a half of industrialization is the principal reasons for this alarming phenomenon. The burning of ever-greater quantities of fossil fuels, mainly oil and coal; the cutting down of forests, and the widespread practice of intensive farming methods, together with industrial processes, have all spiralled during the industrial era, and they have all served to increase the amount of so-called greenhouse gases (GHGs) in the atmosphere, especially carbon dioxide, methane, and nitrous oxide.

Such gases occur naturally. Indeed, they are critical for life on earth, as they keep some of the sunÕs warmth from reflecting back into space; without them the world would be a cold and barren place. But, in the increasing quantities now being observed, they are pushing the global temperature to artificially high levels and altering the climate that sustains the ecosystems. Even if all GHG emissions ended today, the long-term effects of the gases already emitted would last for hundreds of years.

The evidence for, and the effects of, global warming and the resultant climate change are well documented and the facts are overpowering. Some of these effects are already upon us, some are predicted; some are already inevitable, some might be averted if prompt and concerted action is taken now.

GLOBAL warming will bring larger and more frequent weather-related catastrophes and challenge. The warning follows the publication by the United NationsÕ Intergovernmental Panel on Climate Change (IPCC) of its most comprehensive report yet on the potential impact of global warming.

The report warns that the world could warm by an average of 6¡C this century, with catastrophic results, particularly for developing coastal nations and the heavily populated Ômega-deltasÕ of Asia.

Some of the potential impacts of global warming given in the report related to Asia are as follows:

á Coastal areas, especially heavily populated mega delta regions in South, East and South-East Asia, will be at greatest risk due to increased flooding from the sea and, in some mega deltas, flooding from the rivers.

á Tibetan Plateau glaciers of under 4 km in length are projected to disappear with a temperature increase of 3¡C and no change in precipitation.

á If current warming rates are maintained, Himalayan glaciers could decay at very rapid rates, shrinking from the present 500,000 km2 to 100,000 km2 by the 2030s.

á The per capita availability of freshwater in India is expected to drop from around 1,900m3 currently to 1,000m3 by 2025 in response to the combined effects of population growth and climate change.

á More intense rain and more frequent flash floods during the monsoon would result in a higher proportion of runoff and a reduction in the proportion reaching the groundwater.

á It is projected that crop yields could increase up to 20% in East and South-East Asia, while they could decrease up to 30% in Central and South Asia by the mid-21st century. Taken together and considering the influence of rapid population growth and urbanisation, the risk of hunger is projected to remain very high in several developing countries.

á Agricultural irrigation demand in arid and semi-arid regions of East Asia is expected to increase by 10% for an increase in temperature of 1¡C.

Numerous plant and animal species, already weakened by pollution and loss of habitat, are not expected to survive the next 100 years. Human beings, while not threatened in this way, are likely to face mounting difficulties in the way we conduct our lives. People in developing countries will be hardest hit due to their lack of resources in general and, in particular, a lack of resources they can bring to bear on alleviating the effects of climate change.

During the 20th century, the average sea level rose by 10 to 20 cm, and an additional increase of 18 to 59 cm is predicted by the year 2100. If the higher end of that scale is reached, the sea could overflow the heavily populated coastlines of low-lying countries, resulting in tens of millions of displaced humans. The predicted sea-level rise could cause the disappearance of some nations entirely (such as the island State of the Maldives), foul freshwater supplies for billions of people in low-lying areas, and also spur mass migrations.

Acidification of the oceans, a related phenomenon, also represents a potentially gigantic problem. There is an equilibrium between atmospheric CO2 and the CO2 dissolved in seawater: as atmospheric levels increase, so do the levels of CO2 dissolved in the ocean waters, especially in the surface waters where most ocean life flourishes. The dissolved CO2 reacts with the seawater to form carbonic acid (H2CO3), increasing the acidity of the water to the point where many of the marine species we rely on for food could well disappear.

UNFCCC

Recognising the need to reduce green house gas (GHG) emissions of which CO2 emission forms the main constituent, United Nations Framework Convention for Climate Change (UNFCCC) was established by governments in 1992. By establishing an ongoing process for review, discussion and information exchange, the Convention makes it possible to adopt additional commitments for reduction of GHG emissions in response to changes in scientific understanding and in political will.

The third conference of parties to UNFCCC was held in December 1997 in Kyoto, Japan. The conference resulted in a consensus decision (1/CP.3) to adopt a Protocol under which developed countries will reduce their combined green house gas emissions by at least 5% compared to 1990 levels by the period 2008 – 2012. Under UNFCCC allocation of commitments for reduction of GHG emissions is based on fair and transparent criteria that differentiate between the obligations and capabilities of different countries termed as Òcommon but differentiated responsibilities (CBDR). CBDR is based on the premise that since developed countries have emitted most of CO2 over last 150 years and caused the problem of global warming and continue to emit far more CO2 on a per capita basis they should take the responsibility for reducing the same now. It is also based on the premise that for developing countries, the imperative is poverty eradication and development for which fossil fuel consumption is essential and no mandatory provision should be applied to them to reduce CO2 emission.

UNFCCC also encourages establishment of mechanisms for funding R&D for reducing GHG emissions, Adaptation and Mitigation especially for developing countries since these countries being at the lower end of development would be affected the most from climate change.

Fund for adaptation would be utilized for adjustment in human systems in response to actual or expected climate change effects to moderate harm or exploit beneficial opportunities.

Fund for Mitigation would be used in reducing sources or enhancing the sinks of greenhouse gases. Examples include using fossil fuel more efficiently, switching to carbon free alternative sources of energy, improving insulation of buildings and expanding forests or other ÒsinksÓ to remove greater amounts of CO2 from the atmosphere.

Negotiations have commenced on continuing the Protocol from the Ôfirst commitment periodÕ (2008-2012) into the Ôsecond commitment periodÕ (post-2012) and the final decision regarding amount and responsibility of reduction of GHG emission would be taken by Governments at Copenhagen in December 2009.

Reduction target in 2nd Commitment Period

The Fourth Assessment Report of the Intergovernmental Panel of Climate Change (IPCC) found that long-term atmospheric greenhouse gas concentrations of 445-490 ppm CO2-equivalent would result in average earth surface temperature rises of 20 – 2.40C compared to pre-industrial era. To avoid exceeding this stabilisation temperature, greenhouse gas emissions rise should stop by 2015 and fall to 1990 levels by 2020. For developed countries, the IPCC says this will require cuts of 25% to 40% by 2020. The Report also says that it will require developed countries to reduce their CO2 emissions by 80% to 90% by 2050 or the global emission must reduce by 50% by 2050.

The Kyoto Protocol under article 3.9, established a timetable and an Ad Hoc Working Group (AWG) to negotiate targets for developed countries in the second commitment period.

Currently governments i.e. Parties to UNFCCC are negotiating among themselves to achieve above reduction targets.

Since energy consumption and resultant emission is a pre-requisite for human developmental needs and also its per capita emission is far less than those of developed countries, developing countries are reluctant to make any commitment for mandatory cuts in its emission.

Indian government has declared at UNFCCC negotiations that let all countries converge to Òequal per-capitaÓ GHG emissions by 2050; in the meanwhile, India will unilaterally ensure that its GHG emission do not exceed the average of developed countriesÕ per-capita emissions. Indian government has initiated several initiatives to combat climate change.

IndiaÕs Climate Change initiatives

It is often stated that India belongs to the category of large emitters which must take on carbon reduction commitments in order to mitigate global climate change. India is described as the third largest emitter after the US and China. The latest data shows that while US and China are each responsible for about 20% of global CO2 emissions, India, with its billion plus population, generates only 4% of such emissions. Furthermore, as against a per capita CO2 emission of 20 tonnes for the US, IndiaÕs is a low 1.8 tonnes per capita. Therefore, to club India together with so-called major emitters is misleading and unfair.

IndiaÕs per capita energy consumption is about 500 Kgoe (kilogram of oil equivalent) against the world average of 1800 and there are an estimated 400 million Indians who do not have access to commercial electricity. The developmental imperatives are huge and the country is determined to meet them with a sense of ecological responsibility.

Despite the growth of population and the need to ensure food security, India is increasing its forest cover and intends to raise it from the current 22% of total land area to 33%. India has also for the past several years severely restricted the conversion of forests in the country to other uses; as a result deforestation has been halted and reversed. All these actions amount to creating a huge carbon sink for absorbing CO2 in the atmosphere.

India announced its National Action Plan on Climate Change on June 30, 2008.

The Plan has identified eight broad areas for focussed action, encompassing both mitigation and adaptation. These National Missions are:

1. National Solar Mission

2. National Mission for Enhanced Energy Efficiency

3. National Mission on Sustainable Habitat

4. National Water Mission

5. National Mission for Sustaining the Himalayan Ecosystem

6. National Mission for a ÒGreen IndiaÓ

7. National Mission for Sustainable Agriculture

8. National Mission on Strategic Knowledge for Climate Change

Each of these Missions has a technology development and R&D component, while the Mission on Strategic knowledge seeks to fill the many gaps that continue to exist in our understanding of climate change phenomenon and its impact specifically on India and our region.

Following are the updates on a few key National Missions.

The National Solar Energy Mission has been given the pride of place in the National Action Plan. The strategy is to scale up existing solar applications through a supportive regulatory and incentive framework, to achieve a sharply declining trend in generating costs upto 2020. If the cost can achieve grid parity by that year and aim at coal-based thermal generating parity at least by 2030, then market forces could deliver a very large expansion in solar power by 2050. This could be as high as what India expects nuclear power to deliver by that date.

Another major Climate change initiative is the National Mission on Enhanced Energy Efficiency.

Since 2004, a mere 4% per annum growth in our energy use has delivered 9% per annum growth in our economy. The energy intensity of our growth today is comparable to that of the European Union at 0.17 kgoe per dollar of GDP in PPP terms.

These gains in energy efficiency are not accidental. Energy prices in India are amongst the highest in the world. Today, Indians face the highest energy price relative to their incomes, compared to their counterparts in virtually every other country. According to the data from the IEA, the ratio of the price of 1 million kWh of electricity to per capita GDP is nearly 100, compared to 3 for the US and 5 to 10 for most West European countries.

India believes that further increase in efficiency in the energy intensive industries is possible to deliver a further 20% and save over 10,000 MW of power. This translates into annual avoided emissions of nearly 50 million tonnes of CO2, which India hopes to achieve by the end of current 5-year Plan period, i.e. by 2012.

Among the other National Missions, let us examine one which is essentially on Adaptation project. This is the Mission to Safeguard the Himalayan Ecology. The Himalayas are not only a civilizational and a sacred asset in the Indian mind, it is also the source of sustenance and livelihood of hundreds of millions of people in the Indo-Gangetic plains.

The National Mission seeks to fill the gaps in our knowledge about the fragile ecology of the Himalayas. It is also engaged in developing a detailed set of guidelines to arrest and reserve the degradation of the Himalayan zone, which both the Central and the State Governments would jointly enforce.

India draws upon its civilizational legacy in raising public awareness and promote community activism and initiative on Climate Change. Safeguarding the environment, looking upon Nature, not as a dark force to be conquered and subdued, but as a Mother, and a source of nurture, to be respected and preserved, is a concept deeply ingrained in Indian tradition. A quote from an ancient prayer in the sacred Hindu scriptures, the Vedas is apt:

Let there be peace in the Universe and in infinite space,

Peace upon this earth and in the oceans,

Let peace reign over plants and over trees,

May the Gods enjoy peace; may the Creator, Brahma dwell in tranquillity,

Let there be peace everywhere, but most of all Let Peace reside within our hearts.

(Mr. I.N.Bose represents India in the international forum for regulating emission of CO2 – Ed.)

I am there with you. When there is peace and contentment in your mind and body, you will feel my presence. He will fix everything right, only when you have reposed all responsibilities on Him. If you worry then you cannot assign the responsibilities on Him. I will sincerely bless you.

- Srimat Premananda Tirthaswami