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HIV AIDS,
ITS REMEDY,
THE
ELIXIR OF PANCHA-GAVYA
The somewhat recently perceived phenomenon of HIV, which
subsequently gets transformed into AIDS (Accumulated Immuno
Deficiency Syndrome) is not a new arrival from another planet or galaxy;
instead, it is a phenomenon which has got developed in the human body, through
an untraceably protracted time-span i.e. through innumerable generations, with
the gradual erosion of vitality (ओजस्), due
to unimaginable extent of pollution at
all levels. A pair of vitality-eroded
couple can only beget an off spring subjected to further erosion in vitality,
unless rejuvenating methods are adopted in right earnest from the genetic
level, at the appropriate time.
Here exists the secret and importance of Pancha-Gavya
(the five by-products of a genuine Indian cow; its dung, urine, milk, curd and
ghee, mixed in the prescribed proportions) which is known only to Hinduism or Sanatana
Dharma. Systematic recourse to Pancha-Gavya
for a period of time, removes all the impurities in the nervous system at the
genetic level and enhances the luminosity of the astral body which will reflect
as enhanced aura around the face.
Luminosity of the astral body is directly linked with the state of
health of the physical body. The nervous
system acts as a bridge or a link between the astral body and the physical
body. In Sanatana Dharma,
rituals, ordained by the Shastras, performed with a formal Sankalpa [formal
declaration of the objective and its beneficiary i.e. in whose favour it is
performed], are done to benefit an individual by enhancing the luminosity of
the person's astral body which will automatically reflect in the physical body
also, in the form of good health, in a short time. By enhancing luminosity of the astral body,
the immunity system in the physical body will get strengthened more and more
and the individual would become HIV negative once again.
In the gross level it is achieved through recourse to Pancha-Gavya
and in the subtle level it is achieved through enhancing the luminosity of the
astral body through rituals such as Mrityunjaya-Homam, Chandi-Homam,
Vardhanti-Homam, Rudraikaadashinee, etc. Gem therapy also may be pursued. To get rid of diseases and regain vitality
and good-health, Shastras suggest a three-pronged approach of (1) gem
therapy (मणि), (2)
chanting the holy syllables (मन्त्र)
and (3) medicine (औषध). Gem therapy may
be out of financial reach of the ordinary class of people having poor
resources.
The second option of Mantra is expanded to various
types of chanting and singing the glories of God. Bhagavannama-Sankeertana i.e.
the repetition of the divine names of God, either in the form of a Maala-Mantra
like Vishnu-Sahasra-Naama-Paaraayana or various repeated-chanting of any
syllable like Ashtaakshari are two types of chanting. Singing Keertans i.e. compositions
composed by God-realised Paraa-Bhaktas is also capable of
enhancing the luminosity of the astral body.
The some-what newly introduced Music-Therapy is also a part of this
rejuvenating process through hearing the sound of music, instrumental and/or
vocal. This infuses tranquility into the
nervous system by removing the tensions in the mind and in the process greatly
promotes optimism and guileless love within the individual. Naturopathy, Magneto-Therapy and Yoga will be
complimentary to this scheme of rejuvenation.
These are the only means to bring back humanity from the seemingly
inescapable jaws of this dreaded monster named HIV.
If Bhagavannama-Sankeertana is pursued as a
spiritual Saadhana for कैवल्य-प्राप्तिः i.e. liberation from
rebirth, it should be pursued in right earnest for much longer durations when
the sound of Bhagavannama would start resonating within the nervous
system, giving immense joy to the seeker.
At this stage, holding on to the resonance of Bhagavannama, the
mind would start introverting gradually.
This is stated to be the fifth stage of Pratyaahaara in Ashtaanga-Yoga
terminology. If pursued further it would
take the seeker to the next stages of Dhaarana and Dhyaana culminating
in Samadhi. As this is not the
main topic of discussion here, it is mentioned very briefly here.
The literary phrase of Pancha-Gavya, definitely
requires some elucidation. In this
context, it has to be declared that the western breeds of cows, the
milk-yielding machines, are not the real cows at all. The western varieties having no hump over
their rear-neck are the cross breeds of an original domestic female-cow and
another male animal, somewhat similar to a cow or a bull in the present
context, named Gavaya which has become extinct today. In its place we see the western breeds of
so-called cows now. This animal called Gavaya
lived in the thick jungles of the remote forests as a wild animal in the
distant past. It never remained as a
friendly domesticated animal at any time, unlike our cow, even in those days of
its existence. Many original species are extinct today and this is one of those
species.
This animal called Gavaya is mentioned in some
ancient literary works belonging to Sanatana-Dharma. In the popular Nyaya-Darshana
belonging to Rishi-Gautama, four distinct modes of proof (प्रमाणानि)
to arrive at the correct perception of any statement are mentioned. They are mentioned in the following order - 1. प्रत्यक्षम्,
(grasping with the help of any of the five sensory organs, through sound,
touch, sight, taste, and smell) 2.अनुमानम्,
(inference; this is always done, with the help of the existing knowledge
obtained earlier, through sensory perception; as such, inference is always
dependent on प्रत्यक्षम्) 3.उपमानम्,
(simile; an unknown object is likened to a well-known object) and 4.शब्दम् (the
axiomatic sound of Eternal Vedas; this is an authority by itself).
The standard phrase used to explain the third mode of proof
viz. simile is "गोसदृशो गवयः"
which means that the animal called Gavaya, resembles a cow. There will be some special distinctive
features for each species to distinguish it from other species. With regard to a few special features only, a
Gavaya remains different from a cow. A Gavaya doesn't have the hump (ककुद्) over
the rear-neck and the dew-lap (सास्ना),
the broad fleshy skin, hanging below the neck.
The definition of a bull is that he should be endowed with a hump (ककुद्मान्)
and the dew-lap (सास्नावान्). In the case of transferring the special
features of a parent animal to its off spring, a male animal's features are
more evident in the off-springs than the female animal's features; in other
words, the off-springs resemble its male parent in greater measure than the female
parent. This is evident in many cross
breeds of animals today.
For example, the Karachi breed of buffaloes is a cross
breed of a male bison and a female domestic buffalo. The Karachi breed has greater resemblance to
a bison. This cross breeding took place
so many centuries ago, for higher yield of milk, in the north-western part of
India. This is evident from the
collection of higher quantity of milk from this breed of buffaloes. In entire Pakistan and the north-western belt
of India (extending to Haryana and western U.P.), this cross breed of buffaloes
is seen most commonly today. Seeing the
easy and plentiful availability of buffaloes-milk, which is richer in protein
and fat, the Horlicks Company, in India, has established its manufacturing unit
in Nabha, Punjab. The scientific community, specialised in veterinary sciences,
knows the theory of cross-breeding and its effects in detail.
Similarly, we have to understand the case of western breeds
of the so-called cows also. The western
breeds of cows should be the cross breeds of a male Gavaya and a female
domestic cow. This is done through valid
inference. The Gavaya doesn't
have these two distinguished features seen in an Indian cow or bull, the hump
and a broad dew-lap. The cross breed has
inherited the dew-lap to a small extent from the parent female cow but it has
not inherited the hump at all. This is
convincingly stated here to enlighten the readers with regard to the basic idea
of a cow, to be more precise, an Indian cow.
As corruption has entered the astral, genetic, mental and physical
realms to bring about such unimaginable changes now, this particular statement
becomes absolutely necessary to enlighten the readers.
Modern researches have revealed that the original breed of
Indian cows is the only being which inhales and exhales oxygen thereby helping
to remove the atmospheric pollution in a significant manner. The Indian cow's milk is classified as A- 2
milk with no harmful effects for human consumption. The western breed's milk is classified as A-1
milk. In the western cow's milk,
scientists have found a toxic element which causes many problems such as
indigestion, breathing problems, etc. in the initial stages of consumption. Researches have revealed that in the long run
it can cause diabetes, impotency in men, barren-ness in women, etc. Gold content, in a small measure, is found
in the milk of Gir Breed of Cows belonging to
Gujarat. For all these reasons, in Sanatana-Dharma,
the cow is worshipped as Kama-Dhenu, the wish-fulfilling goddess, for
its divine virtues.
The Indian bull is the symbolic form of Dharma-Devata
(the embodied Spirit possessing the compendium of all sublime virtues and
righteousness) on which the Paramaatman, SHIVA or SHIVAM
ever remains. Symbolically, the Indian
white bull is representing Shuddha-Satva and in that context it becomes
the symbolic form of Lord Vishnu, the Saguna-Brahman. The Saguna-Brahman logically becomes
the pedestal (ஆவுடையார் or पीठः) for
the formless aspect of Paramaatman i.e. SHIVAM, the symbol of which is the Lingam. The import of the
following verse in Sivananda Lahari is to be reflected in this context
to clearly grasp the principle of Dharma-Devata in the form of a
bull.
बाणत्वं वृषभत्वमर्धवपुषा भार्यात्वमार्यापते
घोणित्वं सखिता मृदङ्गवहता
चेत्यादिरूपं दधौ
|
त्वत्पादे नयनार्पणं च कृतवाँस्त्वद्देहभागो हरिः
पूज्यात्पूज्यतरस्स एव हि न चेत्कोवा तदन्योऽधिकः ||
1.(बाणत्वं) At the time of त्रिपुर-दहनम्, (the
symbolic burning down of the
three fortified cities of Asuras representing Satva, Rajas and Tamas,
by Lord Shiva), Lord Vishnu assumed the form of an arrow or to be
more precise, a missile (नारायणास्त्रम्) which caused the
burning and subsequent destruction of the cities. (Here the gist is that, the chanting of Naaraayana-Naamam
acts as a powerful missile in destroying Aasuric Forces, in the realm of
sound.)
2.(वृषभत्वम्) When Lord Shiva
required a riding car, Lord Vishnu appeared before Him as a white bull,
which represents Shuddha Satva, in other words Saguna-Brahman or
compendium of all sublime virtues and righteousness. Saguna-Brahman acts as the pedestal
for Paramaatman, the Eternal Spirit.
3.(अर्धवपुषा भार्यात्वम्) In the form of Shiva-Parvati,
the Eternal Couple who are inseparable like a word and its meaning, Lord Vishnu
appears as Parvati on the left side, elucidating the Ardha-Naareeshwara-Tatvam.
4.(घोणित्वम्) In the episode of
discovering the head and holy lotus feet of Lord Shiva by Brahma,
the Creator and Lord Vishnu, the sustainer respectively, on a Shiva-Raatri
day, Lord Vishnu assumed the form of a divine boar.
5.(सखिता) To fulfill Lord Shiva's
wish of perceiving Vishnu's enchanting form, Lord Vishnu appeared
in front of Him as the world-bewitching damsel, Mohini, elucidating
the principle of invincibility of Vishnu-Maayaa (मम माया दुरत्यया vide
B.G. 7/14).
6.(मृदङ्गवहता) On account of the
prayers from Devata-community, when Lord Shiva started His Taandava-Dance,
agreeable to the fine art of Bharata-Natyam, at the evening
twilight, to captivate and to spell-bind the Aasuric community from
causing destruction to the world,
Lord Vishnu appeared there, as a drummer, sounding the musical
instrument, Mridangam.
7.(त्वत्पादे नयनार्पणं कृतवान्) As a mark of His total
surrender, Lord Vishnu plucked out, one of His eyes and compensated with
it, the serious deficiency of a lotus flower during the Sahasranaamaarchanam
in the Shiva-Pooja He performed. The immensely and instantly pleased Lord Shiva
(आशुतोषी) bestowed upon Lord Vishnu,
the invincible and irresistible Sudarshana-Chakra to administer the
entire universe by imposing His (Vishnu's) total and unquestionable
authority over it.
8.(त्वद्देहभागो हरिः) To elucidate the
principle, that "BOTH OF THEM ARE ALWAYS ONE"
like the two sides of a coin (the symbol of Lingam is the transcendental form
and the symbol of pedestal is the empirical visible form, like Atman, the
Spirit and its उपाधि, the adjunct, viz. the body) and they ever remain
complimentary to each other, the two images of Shiva and Vishnu
appeared as one single entity in the form of Shankara-Narayana as we
perceive in the Temple Town of Shankaran Kovil in Tamil Nadu.
9.(पूज्यात्पूज्य-तरः स एव) With all these acts, Lord
Vishnu becomes a more adorable god (in the comparative degree) in the
pantheon of gods in the astral realm.
Without mentioning explicitly, this verse says in an implied sense, that
Lord Shiva is (पूज्य-तमः) most adorable (in the superlative degree). This is the actual gist of this verse.
Actually, in empirical plane Lord Vishnu remains
Supreme and as such, during Kali-Yuga, the dark age, worship of Lord Vishnu
alone should be promoted by all means to save the world from the dominance of Asuras. Lord Vishnu alone earns the name of दैत्यारिः, vanquisher of the entire Asura community as He is Shuddha-Satva. Satva is always inimical to
Tamas. Let us consider Lord Shiva
in this context. The principle of Shiva
or Shivam is basically Gunaateeta i.e. transcending Gunas
of Satva, Rajas and Tamas.
As such, Shiva remains neutral or indifferent to Devas and
Asuras. Therefore, the Shuddha-Satva
form of Vishnu alone becomes capable of vanquishing Asuras and of
re-establishing the balance in the world.
The Asura community represents predominantly Tamo Guna. Both these forces are
like the north pole and the south pole, always at logger heads with each other,
also remaining ever uncompromising with each other, like light and darkness
never remaining together.
OM NAMO NARAYANAYA
யாம் பெற்ற இன்பம் பெறுக இவ்வையகம்.
LET ME SHARE
THE BLISS I ATTAINED WITH THE WHOLE WORLD.
