Swami Vivekananda

A Life Sketch of Swami Vivekananda and his Teachings

Swami Vivekananda (Jan 12, 1863 - July 4, 1902) is considered one of the most famous and influential spiritual leaders of the Hindu religion. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, and his broad outlook to social problems.

Swami Vivekananda was born Narendranath Dutta, son of a well-known lawyer in Calcutta, Biswanath Dutta, and a very intelligent and pious lady, Bhuvaneswari Devi, in the year 1863. Biswanath often had scholarly discussions with his clients and friends on politics, religion and society. He would invite Narendranath to join in these discussions. Narendra, not in the embarrassed, would say whatever he thought was right, advancing also arguments, in support of his stand. Some of Biswanath's friends resented Naren's presence among them, more so because he had the audacity to talk about matters concerning adults. Biswanath, however, encouraged him. Naren would say: "Point out where I'm wrong, but why should you object to my independent thinking?"

Naren learnt the Epics and Puranas from his mother, who was a good story-teller. He also inherited her memory among other qualities. He, in fact, owed much to her as he used to say later. Naren was all-round. He could sing, was good at sports, had a ready wit, his range of knowledge was extensive, had a rational frame of mind and he loved to help people . He was a natural leader. He was much sought after by the people because of his various accomplishments.

Naren passed Entrance Examination from the Metropolitan Institute and F.A. and B.A. Examinations from the General Assembly's Institution (now Scottish Church College). Hastie, Principal of the College, was highly impressed by Naren's philosophical insight. It was from Hastie that he first heard of Sri Ramakrishna.

As a student of Philosophy, the question of God was very much his mind. Was there a God ? If there was a God, what was He like ? What were man's relations with Him ? Did He create this world which was so full of anomalies ? He discussed these questions with many, but no one could give him satisfactory answers. He looked to persons who could say they had seen God, but found none. Meanwhile, Keshab Sen had become the head of the Brahmo Movement. He was a great orator and many young people, attracted by his oratory, enrolled as members of the Brahmo Samaj. Naren also did the same. For some time he was satisfied with what the Brahmo Samaj taught him, but soon he began to feel it did not quite touch the core of the matter, so far as religion was concerned. A relation of his used to advise him to visit Ramakrishna at Dakshineswar, who, he said, would be able to remove all his doubts about religion. He happened to meet Ramakrishna at the house of a neighbour, but there is nothing on record about the impression that he created on Naren's mind. He, however, invited Naren to visit him at Dakshineswar some day. As the days passed, Naren began to grow restless about the various riddles that religion presented to him. He particularly wanted to meet a person who could talk about God with the authority of personal experience. Finally, he went to Ramakrishna one day and asked him straightaway if he had seen God. He said he had, and if Naren so wished, he could even show God to him. This naturally took Naren by surprise. But he did not know what to make of it, for though his simplicity and love of God impressed Naren, his idiosyncrasies made him suspect if Ramakrishna was not a 'monomaniac'. He began to watch him from close quarters and after a long time he was left in no doubt that Ramakrishna was an extraordinary man. He was the only man he had so far met who had completely mastered himself. Then, he was also the best illustration of every religious truth he preached. Naren loved and admired Ramakrishna but never surrendered his independence of judgment. Interestingly, Ramakrishna himself did not demand it of him, or of any other of his disciples. Nevertheless, Naren gradually came to accept Ramakrishna as his master. He became famous as Swami Vivekananda, when he became the chief disciple of Sri Ramakrishna Paramahamsa. He studied philosophy at the Scottish Church College, Calcutta.

But Vivekananda is also renowned as a thinker in his own right. One of his most important contributions was to demonstrate how Advaitin thinking is not merely philosophically far-reaching, but how it also has social, even political, consequences. One important lesson he claimed to receive from Ramakrishna was that "Jiva is Shiva " (each individual is divinity itself). This became his Mantra, and he coined the concept of daridra narayana seva - the service of God in and through (poor)human beings. If there truly is the unity of Brahman underlying all phenomena, then on what basis do we regard ourselves as better or worse, or even as better-off or worse-off, than others? - This was the question he posed to himself. Ultimately, he concluded that these distinctions fade into nothingness in the light of the oneness that the devotee experiences in Moksha. What arises then is compassion for those "individuals" who remain unaware of this oneness and a determination to help them.

His books (compiled from lectures given around the world) on the four Yogas are very influential and still seen as fundamental texts for anyone interested in the Hindu practice of Yoga.

Swami Vivekananda belonged to that branch of Vedanta that held that no-one can be truly free until all of us are. Even the desire for personal salvation has to be given up, and only tireless work for the salvation of others is the true mark of the enlightened person.

However, Vivekananda also pleaded for a strict separation between religion and government ("church and state"). Although social customs had been formed in the past with religious sanction, it was not now the business of religion to interfere with matters such as marriage, inheritance and so on. The ideal society would be a mixture of Brahmin knowledge, Kshatriya culture, Vaisya efficiency and the egalitarian Shudra ethos. Domination by any one led to different sorts of lopsided societies. Vivekananda was a socialist at heart, but he did not feel that religion should be used forcefully to bring about an ideal socialist society, since this was something that would evolve naturally by individualistic change when the conditions were right.

Vivekananda is best remembered as the man who "stole the show" at the 1893 World Parliament of Religions in Chicago, where he earned wild applause for beginning his address with the famous words, "Sisters and brothers of America." This event marks the beginning of western interest in Hinduism not as merely an exotic eastern oddity, but as a vital religious and philosophical tradition that might actually have something important to teach the west. Within a few years of the Parliament, he had started Vedantic centres in New York and London, lectured at major universities and generally kindled western interest in Hinduism. After this, he returned to India. He started Sri Ramakrishna Math and Mission founded on the principle of Atmano Mokshartham Jagad-hitaya cha (for one's own salvation and for the welfare of the World). This institution is now one of the greatest monastic orders of Hindu society in India. He was only 39 years old when he passed away.

Teachings

1. My ideal, indeed, can be put into a few words, and that is to preach unto mankind their divinity, and how to make it manifest in every movement of life.
2. Religion is the manifestation of the divinity already in man.
3. Religion is the idea which is raising the brute unto man, and man unto God.
4. The secret of religion lies not in theories but in practice. To be good and do good - that is the whole of religion.
5. Man is higher than all animals, than all angels; none is greater than man.
6. One may gain political and social independence, but if one is a slave to his passions and desires, one cannot feel the pure joy of real freedom.
7. Look at the wall. Did the wall ever tell a lie? It is always the wall. Man tells a lie and becomes a god, too.
8. After so much austerity, I have understood this as the real truth - God is present in every jiva; there is no other God besides that. 'Who serves jiva, serves God indeed.'
9. Cut out the word help from your mind. You cannot help; it is blasphemy! You worship. When you give a morsel of food to a dog, you worship the dog as God. He is all, and is in all.
10. Unselfishness is God. One may live on a throne, in a palace, and be perfectly unselfish; and then he is in God. Another may live in a hut and wear rags, and have nothing in the world; yet if he is selfish, he is intensely merged in the world.
11. All nations have attained greatness by paying proper respect to women. That country and that nation which do not respect women have never become great, nor will ever be in future.
12. With five hundred men, ... the conquest of India might take fifty years: with as many women, not more than a few weeks.
13. Religion and religion alone is the life of India, and when that goes, India will die, in spite of politics, in spite of social reforms, in spite of Kubera's wealth poured upon the head of every one of her children.
14. Before flooding India with socialistic or political ideas, first deluge the land with spiritual ideas.
15. We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Koran; yet this has to be done by harmonizing the Vedas, the Bible, and the Koran.
16. Mankind ought to be taught that religions are but the varied expressions of THE RELIGION, which is Oneness, so that each may choose the path that suits him best.
17. Who will give the world light? Sacrifice in the past has been the Law, it will be, alas, for ages to come. The earth's bravest and best will have to sacrifice themselves for the good of many, for the welfare of all.
18. Truth, purity, and unselfishness - whenever these are present, there is no power below or above the sun to crush the possessor thereof. Equipped with these, one individual is able to face the whole universe in opposition.
19. Everything can be sacrificed for truth, but truth cannot be sacrificed for anything.
20. The highest ideal is eternal and entire self-abnegation, where there is no 'I', but is Thou'.
21. All expansion is life, all contraction is death.
22. All love is expansion, all selfishness is contraction. Love is therefore the only law of life. He who loves lives, he who is selfish is dying. Therefore love for love's sake, because it is law of life, just as you breathe to live.
23. The national ideals of India are Renunciation and Service. Intensify her in those channels, and the rest will take care of itself.
24. Good motives, sincerity, and infinite love can conquer the world. One single soul possessed of these virtues can destroy the dark designs of millions of hypocrites and brutes.
25. Take up one idea. Make that one idea your life - think of it, dream of it, live on idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success.
26. The world is the great gymnasium where we come to make ourselves strong.
27. Feel like Christ and you will be a Christ; feel like Buddha and you will be a Buddha. It is feeling that is the life, the strength, the vitality, without which no amount of intellectual activity can reach God.
28. The will is not free - it is a phenomenon bound by cause and effect - but there is something behind the will which is free.
29. The more we come out and do good to others, the more our hearts will be purified, and God will be in them.
30. There is nothing beyond God, and the sense enjoyments are simply something through which we are passing now in the hope of getting better things.
31. The moment I have realized God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him -- that moment I am free from bondage, everything that binds vanishes, and I am free.
32. Our duty is to encourage every one in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth.
33. That man has reached immortality who is disturbed by nothing material.
34. You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul.
35. The goal of mankind is knowledge. . . . Now this knowledge is inherent in man. No knowledge comes from outside: it is all inside. What we say a man "knows," should, in strict psychological language, be what he "discovers" or "unveils"; what man "learns" is really what he discovers by taking the cover off his own soul, which is a mine of infinite knowledge.
36. If money help a man to do good to others, it is of some value; but if not, it is simply a mass of evil, and the sooner it is got rid of, the better.
37. All differences in this world are of degree, and not of kind, because oneness is the secret of everything.
38. To devote your life to the good of all and to the happiness of all is religion. Whatever you do for your own sake is not religion.
39. The greatest religion is to be true to your own nature. Have faith in yourselves!
40. The spirit is the cause of all our thoughts and body-action, and everything, but it is untouched by good or evil, pleasure or pain, heat of cold, and all the dualism of nature, although it lends its light to everything.
41. It is our own mental attitude which makes the world what it is for us. Our thought make things beautiful, our thoughts make things ugly. The whole world is in our own minds. Learn to see things in the proper light. First, believe in this world -- that there is meaning behind everything. Everything in the world is good, is holy and beautiful. If you see something evil, think that you are not understanding it in the right light. throw the burden on yourselves!
42. In one word, this ideal is that you are divine.
43. All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark.
44. If faith in ourselves had been more extensively taught and practiced, I am sure a very large portion of the evils and miseries that we have would have vanished.
45. Where can we go to find God if we cannot see Him in our own hearts and in every living being.
46. The Vedanta teaches that Nirvana can be attained here and now, that we do not have to wait for death to reach it. Nirvana is the realization of the Self; and after having once known that, if only for an instant, never again can one be deluded by the mirage of personality.
47. The Vedanta recognizes no sin it only recognizes error. And the greatest error, says the Vedanta is to say that you are weak, that you are a sinner, a miserable creature, and that you have no power and you cannot do this and that.
48. Never think there is anything impossible for the soul. It is the greatest heresy to think so. If there is sin, this is the only sin - to say that you are weak, or others are weak.
49. Truth can be stated in a thousand different ways, yet each one can be true

Swami Vivekananda

A Life Sketch of Swami Vivekananda and his Teachings

Swami Vivekananda (Jan 12, 1863 - July 4, 1902) is considered one of the most famous and influential spiritual leaders of the Hindu religion. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, and his broad outlook to social problems.

Swami Vivekananda was born Narendranath Dutta, son of a well-known lawyer in Calcutta, Biswanath Dutta, and a very intelligent and pious lady, Bhuvaneswari Devi, in the year 1863. Biswanath often had scholarly discussions with his clients and friends on politics, religion and society. He would invite Narendranath to join in these discussions. Narendra, not in the embarrassed, would say whatever he thought was right, advancing also arguments, in support of his stand. Some of Biswanath's friends resented Naren's presence among them, more so because he had the audacity to talk about matters concerning adults. Biswanath, however, encouraged him. Naren would say: "Point out where I'm wrong, but why should you object to my independent thinking?"

Naren learnt the Epics and Puranas from his mother, who was a good story-teller. He also inherited her memory among other qualities. He, in fact, owed much to her as he used to say later. Naren was all-round. He could sing, was good at sports, had a ready wit, his range of knowledge was extensive, had a rational frame of mind and he loved to help people . He was a natural leader. He was much sought after by the people because of his various accomplishments.

Naren passed Entrance Examination from the Metropolitan Institute and F.A. and B.A. Examinations from the General Assembly's Institution (now Scottish Church College). Hastie, Principal of the College, was highly impressed by Naren's philosophical insight. It was from Hastie that he first heard of Sri Ramakrishna.

As a student of Philosophy, the question of God was very much his mind. Was there a God ? If there was a God, what was He like ? What were man's relations with Him ? Did He create this world which was so full of anomalies ? He discussed these questions with many, but no one could give him satisfactory answers. He looked to persons who could say they had seen God, but found none. Meanwhile, Keshab Sen had become the head of the Brahmo Movement. He was a great orator and many young people, attracted by his oratory, enrolled as members of the Brahmo Samaj. Naren also did the same. For some time he was satisfied with what the Brahmo Samaj taught him, but soon he began to feel it did not quite touch the core of the matter, so far as religion was concerned. A relation of his used to advise him to visit Ramakrishna at Dakshineswar, who, he said, would be able to remove all his doubts about religion. He happened to meet Ramakrishna at the house of a neighbour, but there is nothing on record about the impression that he created on Naren's mind. He, however, invited Naren to visit him at Dakshineswar some day. As the days passed, Naren began to grow restless about the various riddles that religion presented to him. He particularly wanted to meet a person who could talk about God with the authority of personal experience. Finally, he went to Ramakrishna one day and asked him straightaway if he had seen God. He said he had, and if Naren so wished, he could even show God to him. This naturally took Naren by surprise. But he did not know what to make of it, for though his simplicity and love of God impressed Naren, his idiosyncrasies made him suspect if Ramakrishna was not a 'monomaniac'. He began to watch him from close quarters and after a long time he was left in no doubt that Ramakrishna was an extraordinary man. He was the only man he had so far met who had completely mastered himself. Then, he was also the best illustration of every religious truth he preached. Naren loved and admired Ramakrishna but never surrendered his independence of judgment. Interestingly, Ramakrishna himself did not demand it of him, or of any other of his disciples. Nevertheless, Naren gradually came to accept Ramakrishna as his master. He became famous as Swami Vivekananda, when he became the chief disciple of Sri Ramakrishna Paramahamsa. He studied philosophy at the Scottish Church College, Calcutta.

But Vivekananda is also renowned as a thinker in his own right. One of his most important contributions was to demonstrate how Advaitin thinking is not merely philosophically far-reaching, but how it also has social, even political, consequences. One important lesson he claimed to receive from Ramakrishna was that "Jiva is Shiva " (each individual is divinity itself). This became his Mantra, and he coined the concept of daridra narayana seva - the service of God in and through (poor)human beings. If there truly is the unity of Brahman underlying all phenomena, then on what basis do we regard ourselves as better or worse, or even as better-off or worse-off, than others? - This was the question he posed to himself. Ultimately, he concluded that these distinctions fade into nothingness in the light of the oneness that the devotee experiences in Moksha. What arises then is compassion for those "individuals" who remain unaware of this oneness and a determination to help them.

His books (compiled from lectures given around the world) on the four Yogas are very influential and still seen as fundamental texts for anyone interested in the Hindu practice of Yoga.

Swami Vivekananda belonged to that branch of Vedanta that held that no-one can be truly free until all of us are. Even the desire for personal salvation has to be given up, and only tireless work for the salvation of others is the true mark of the enlightened person.

However, Vivekananda also pleaded for a strict separation between religion and government ("church and state"). Although social customs had been formed in the past with religious sanction, it was not now the business of religion to interfere with matters such as marriage, inheritance and so on. The ideal society would be a mixture of Brahmin knowledge, Kshatriya culture, Vaisya efficiency and the egalitarian Shudra ethos. Domination by any one led to different sorts of lopsided societies. Vivekananda was a socialist at heart, but he did not feel that religion should be used forcefully to bring about an ideal socialist society, since this was something that would evolve naturally by individualistic change when the conditions were right.

Vivekananda is best remembered as the man who "stole the show" at the 1893 World Parliament of Religions in Chicago, where he earned wild applause for beginning his address with the famous words, "Sisters and brothers of America." This event marks the beginning of western interest in Hinduism not as merely an exotic eastern oddity, but as a vital religious and philosophical tradition that might actually have something important to teach the west. Within a few years of the Parliament, he had started Vedantic centres in New York and London, lectured at major universities and generally kindled western interest in Hinduism. After this, he returned to India. He started Sri Ramakrishna Math and Mission founded on the principle of Atmano Mokshartham Jagad-hitaya cha (for one's own salvation and for the welfare of the World). This institution is now one of the greatest monastic orders of Hindu society in India. He was only 39 years old when he passed away.

Teachings

1. My ideal, indeed, can be put into a few words, and that is to preach unto mankind their divinity, and how to make it manifest in every movement of life.
2. Religion is the manifestation of the divinity already in man.
3. Religion is the idea which is raising the brute unto man, and man unto God.
4. The secret of religion lies not in theories but in practice. To be good and do good - that is the whole of religion.
5. Man is higher than all animals, than all angels; none is greater than man.
6. One may gain political and social independence, but if one is a slave to his passions and desires, one cannot feel the pure joy of real freedom.
7. Look at the wall. Did the wall ever tell a lie? It is always the wall. Man tells a lie and becomes a god, too.
8. After so much austerity, I have understood this as the real truth - God is present in every jiva; there is no other God besides that. 'Who serves jiva, serves God indeed.'
9. Cut out the word help from your mind. You cannot help; it is blasphemy! You worship. When you give a morsel of food to a dog, you worship the dog as God. He is all, and is in all.
10. Unselfishness is God. One may live on a throne, in a palace, and be perfectly unselfish; and then he is in God. Another may live in a hut and wear rags, and have nothing in the world; yet if he is selfish, he is intensely merged in the world.
11. All nations have attained greatness by paying proper respect to women. That country and that nation which do not respect women have never become great, nor will ever be in future.
12. With five hundred men, ... the conquest of India might take fifty years: with as many women, not more than a few weeks.
13. Religion and religion alone is the life of India, and when that goes, India will die, in spite of politics, in spite of social reforms, in spite of Kubera's wealth poured upon the head of every one of her children.
14. Before flooding India with socialistic or political ideas, first deluge the land with spiritual ideas.
15. We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Koran; yet this has to be done by harmonizing the Vedas, the Bible, and the Koran.
16. Mankind ought to be taught that religions are but the varied expressions of THE RELIGION, which is Oneness, so that each may choose the path that suits him best.
17. Who will give the world light? Sacrifice in the past has been the Law, it will be, alas, for ages to come. The earth's bravest and best will have to sacrifice themselves for the good of many, for the welfare of all.
18. Truth, purity, and unselfishness - whenever these are present, there is no power below or above the sun to crush the possessor thereof. Equipped with these, one individual is able to face the whole universe in opposition.
19. Everything can be sacrificed for truth, but truth cannot be sacrificed for anything.
20. The highest ideal is eternal and entire self-abnegation, where there is no 'I', but is Thou'.
21. All expansion is life, all contraction is death.
22. All love is expansion, all selfishness is contraction. Love is therefore the only law of life. He who loves lives, he who is selfish is dying. Therefore love for love's sake, because it is law of life, just as you breathe to live.
23. The national ideals of India are Renunciation and Service. Intensify her in those channels, and the rest will take care of itself.
24. Good motives, sincerity, and infinite love can conquer the world. One single soul possessed of these virtues can destroy the dark designs of millions of hypocrites and brutes.
25. Take up one idea. Make that one idea your life - think of it, dream of it, live on idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success.
26. The world is the great gymnasium where we come to make ourselves strong.
27. Feel like Christ and you will be a Christ; feel like Buddha and you will be a Buddha. It is feeling that is the life, the strength, the vitality, without which no amount of intellectual activity can reach God.
28. The will is not free - it is a phenomenon bound by cause and effect - but there is something behind the will which is free.
29. The more we come out and do good to others, the more our hearts will be purified, and God will be in them.
30. There is nothing beyond God, and the sense enjoyments are simply something through which we are passing now in the hope of getting better things.
31. The moment I have realized God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him -- that moment I am free from bondage, everything that binds vanishes, and I am free.
32. Our duty is to encourage every one in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth.
33. That man has reached immortality who is disturbed by nothing material.
34. You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul.
35. The goal of mankind is knowledge. . . . Now this knowledge is inherent in man. No knowledge comes from outside: it is all inside. What we say a man "knows," should, in strict psychological language, be what he "discovers" or "unveils"; what man "learns" is really what he discovers by taking the cover off his own soul, which is a mine of infinite knowledge.
36. If money help a man to do good to others, it is of some value; but if not, it is simply a mass of evil, and the sooner it is got rid of, the better.
37. All differences in this world are of degree, and not of kind, because oneness is the secret of everything.
38. To devote your life to the good of all and to the happiness of all is religion. Whatever you do for your own sake is not religion.
39. The greatest religion is to be true to your own nature. Have faith in yourselves!
40. The spirit is the cause of all our thoughts and body-action, and everything, but it is untouched by good or evil, pleasure or pain, heat of cold, and all the dualism of nature, although it lends its light to everything.
41. It is our own mental attitude which makes the world what it is for us. Our thought make things beautiful, our thoughts make things ugly. The whole world is in our own minds. Learn to see things in the proper light. First, believe in this world -- that there is meaning behind everything. Everything in the world is good, is holy and beautiful. If you see something evil, think that you are not understanding it in the right light. throw the burden on yourselves!
42. In one word, this ideal is that you are divine.
43. All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark.
44. If faith in ourselves had been more extensively taught and practiced, I am sure a very large portion of the evils and miseries that we have would have vanished.
45. Where can we go to find God if we cannot see Him in our own hearts and in every living being.
46. The Vedanta teaches that Nirvana can be attained here and now, that we do not have to wait for death to reach it. Nirvana is the realization of the Self; and after having once known that, if only for an instant, never again can one be deluded by the mirage of personality.
47. The Vedanta recognizes no sin it only recognizes error. And the greatest error, says the Vedanta is to say that you are weak, that you are a sinner, a miserable creature, and that you have no power and you cannot do this and that.
48. Never think there is anything impossible for the soul. It is the greatest heresy to think so. If there is sin, this is the only sin - to say that you are weak, or others are weak.
49. Truth can be stated in a thousand different ways, yet each one can be true

List of Diseases That Can Be Cured By Water Therapy

Introduction

n Drink six (6) glasses of water (1.5 liters) everyday and avoid medicine, tablets, injections, diagnosis, doctor fees, etc.

n You can never believe before practicing.

List of Diseases That Can Be Cured By Water Therapy

n Blood Pressure / Hypertension n Anemia (Blood Shortage) n Rheumatism (Pain in joints / muscles) n General Paralysis n Obesity n Arthritis n Sinusitis n Tachycardia n Giddiness n Cough n Leukemia n Asthma n Bronchitis n Pulmonary Tuberculosis n Meningitis n Kidney Stones

n Hyper Acidity n Dysentry n Gastroenteritis n Uterus Cancer n Rectal Piodapse n Constipation n Hostorthobics n Diabetes n Eye Diseases n Ophthalmic Hemorrhage & Opthalmia (Reddisheye) n Irregular Menstruation n Breast Cancer n Laryngitis n Headache n Leukemia n Urogenital Diseases

Therapy Procedure

n Early morning, after you get up from bed, (without even brushing your teeth) drink 1.5 liters of water i.e., 5 to 6 glasses. Let us all know that ancient Indians termed this therapy as "Usha Paana Chikitsa" . You may wash your face thereafter.

n Here it is very essential to note that nothing else, neither drinks nor solid food of any sort should be taken within 1 hour before and after drinking these 1.5 liters of water.

n It is also to be strictly observed that no alcoholic drinks should be taken the previous night.

n If required, boiled and filtered water may be used for this purpose.

n It is difficult to drink 1.5 liters of water at one time, but you will get used to it gradually.

n Initially, while practicing you may drink four glasses first and to balance two glasses after a gap of two minutes.

n You may find the necessity to urinate 2 to 3 times within an hour, but it will become normal after quite some time.

By Research and Experience

n The following diseases are observed to be cured with this therapy within the indicated days as below:

X Constipation - 1 day

X Acidity - 2 days

X Diabetes - 7 days

X Cancer - 4 weeks

X Pulmonary TB - 3 months

X BP & Hypertension - 4 weeks

n Note:

It is advised that persons suffering from Arthritis or Rheumatism should practice this therapy thrice a day, i.e. morning, midday and night, 1 hour before meals for one week; and twice a day subsequently until the disease disappears.

How Does Pure Water Act?

n Consuming ordinary drinking water by the right method purifies human body. It renders the colon more effective by forming new fresh blood, known in medical terms as " Haematopaises". That the mucous folds of the colon and intestines are activated by this method is an undisputed fact, just as the theory that the mucous fold produces new fresh blood.

n If the colon is cleansed then the nutrients of the food taken several times a day will be absorbed and by the action of the mucous folds they are turned into fresh blood. The blood is all-important in curing ailments and restoring health and for this water should be consumed in a regular pattern.

Life is Short, Just go for it

List of Diseases That Can Be Cured By Water Therapy

Introduction

n Drink six (6) glasses of water (1.5 liters) everyday and avoid medicine, tablets, injections, diagnosis, doctor fees, etc.

n You can never believe before practicing.

List of Diseases That Can Be Cured By Water Therapy

n Blood Pressure / Hypertension n Anemia (Blood Shortage) n Rheumatism (Pain in joints / muscles) n General Paralysis n Obesity n Arthritis n Sinusitis n Tachycardia n Giddiness n Cough n Leukemia n Asthma n Bronchitis n Pulmonary Tuberculosis n Meningitis n Kidney Stones

n Hyper Acidity n Dysentry n Gastroenteritis n Uterus Cancer n Rectal Piodapse n Constipation n Hostorthobics n Diabetes n Eye Diseases n Ophthalmic Hemorrhage & Opthalmia (Reddisheye) n Irregular Menstruation n Breast Cancer n Laryngitis n Headache n Leukemia n Urogenital Diseases

Therapy Procedure

n Early morning, after you get up from bed, (without even brushing your teeth) drink 1.5 liters of water i.e., 5 to 6 glasses. Let us all know that ancient Indians termed this therapy as "Usha Paana Chikitsa" . You may wash your face thereafter.

n Here it is very essential to note that nothing else, neither drinks nor solid food of any sort should be taken within 1 hour before and after drinking these 1.5 liters of water.

n It is also to be strictly observed that no alcoholic drinks should be taken the previous night.

n If required, boiled and filtered water may be used for this purpose.

n It is difficult to drink 1.5 liters of water at one time, but you will get used to it gradually.

n Initially, while practicing you may drink four glasses first and to balance two glasses after a gap of two minutes.

n You may find the necessity to urinate 2 to 3 times within an hour, but it will become normal after quite some time.

By Research and Experience

n The following diseases are observed to be cured with this therapy within the indicated days as below:

X Constipation - 1 day

X Acidity - 2 days

X Diabetes - 7 days

X Cancer - 4 weeks

X Pulmonary TB - 3 months

X BP & Hypertension - 4 weeks

n Note:

It is advised that persons suffering from Arthritis or Rheumatism should practice this therapy thrice a day, i.e. morning, midday and night, 1 hour before meals for one week; and twice a day subsequently until the disease disappears.

How Does Pure Water Act?

n Consuming ordinary drinking water by the right method purifies human body. It renders the colon more effective by forming new fresh blood, known in medical terms as " Haematopaises". That the mucous folds of the colon and intestines are activated by this method is an undisputed fact, just as the theory that the mucous fold produces new fresh blood.

n If the colon is cleansed then the nutrients of the food taken several times a day will be absorbed and by the action of the mucous folds they are turned into fresh blood. The blood is all-important in curing ailments and restoring health and for this water should be consumed in a regular pattern.

Life is Short, Just go for it

A Letter to Every Indian - APJ

Published by uttishthata July 6th, 2007 in APJ Abdul Kalam

The President of India DR. A. P. J. Abdul Kalam 's Speech in Hyderabad .

Why is the media here so negative?
Why are we in India so embarrassed to recognize our own strengths, our achievements?
We are such a great nation. We have so many amazing success stories but we refuse to acknowledge them. Why?

We are the first in milk production.
We are number one in Remote sensing satellites.
We are the second largest producer of wheat.
We are the second largest producer of rice.

Look at Dr. Sudarshan , he has transferred the tribal village into a self-sustaining, self-driving unit. There are millions of such achievements but our media is only obsessed in the bad news and failures and disasters.

I was in Tel Aviv once and I was reading the Israeli newspaper. It was the day after a lot of attacks and bombardments and deaths had taken place. The Hamas had struck. But the front page of the newspaper had the picture of a Jewish gentleman who in five years had transformed his desert into an orchid and a granary. It was this inspiring picture that everyone woke up to. The gory details of killings, bombardments, deaths, were inside in the newspaper, buried among other news.

In India we only read about death, sickness, terrorism, crime.. Why are we so NEGATIVE? Another question: Why are we, as a nation so obsessed with foreign things? We want foreign T.Vs, we want foreign shirts. We want foreign technology.

Why this obsession with everything imported. Do we not realize that self-respect comes with self-reliance? I was in Hyderabad giving this lecture, when a 14 year old girl asked me for my autograph. I asked her what her goal in life is. She replied: I want to live in a developed India . For her, you and I will have to build this developed India . You must proclaim. India is not an under-developed nation; it is a highly developed nation.

Do you have 10 minutes? Allow me to come back with a vengeance.
Got 10 minutes for your country? If yes, then read; otherwise, choice is yours. YOU say that our government is inefficient.

YOU say that our laws are too old.
YOU say that the municipality does not pick up the garbage.
YOU say that the phones don't work, the railways are a joke. The airline is the worst in the world, mails never reach their destination.
YOU say that our country has been fed to the dogs and is the absolute pits.
YOU say, say and say. What do YOU do about it?

Take a person on his way to Singapore. Give him a name - 'YOURS'. Give him a face - 'YOURS'. YOU walk out of the airport and you are at your International best. In Singapore you don't throw cigarette butts on the roads or eat in the stores. YOU are as proud of their Underground links as they are. You pay $5 (approx. Rs. 60) to drive through Orchard Road (equivalent of Mahim Causeway or Pedder Road) between 5 PM and 8 PM. YOU come back to the parking lot to punch your parking ticket if you have over stayed in a restaurant or a shopping mall irrespective of your status identity... In Singapore you don't say anything, DO YOU? YOU wouldn't dare to eat in public during Ramadan, in Dubai . YOU would not dare to go out without your head covered in Jeddah.

YOU would not dare to buy an employee of the telephone exchange in London at 10 pounds (Rs.650) a month to, 'see to it that my STD and ISD calls are billed to someone else.'YOU would not dare to speed beyond 55 mph (88 km/h) in Washington and then tell the traffic cop, 'Jaanta hai main kaun hoon (Do you know who I am?). I am so and so's son. Take your two bucks and get lost.' YOU wouldn't chuck an empty coconut shell anywhere other than the garbage pail on the beaches in Australia and New Zealand . Why don't YOU spit Paan on the streets of Tokyo? Why don't YOU use examination jockeys or buy fake certificates in Boston??? We are still talking of the same YOU. YOU who can respect and conform to a foreign system in other countries but cannot in your own. You who will throw papers and cigarettes on the road the moment you touch Indian ground. If you can be an involved and appreciative citizen in an alien country, why cannot you be the same here in India?

Once in an interview, the famous Ex-municipal commissioner of Bombay, Mr. Tinaikar, had a point to make. 'Rich people's dogs are walked on the streets to leave their affluent droppings all over the place,' he said. 'And then the same people turn around to criticize and blame the authorities for inefficiency and dirty pavements. What do they expect the officers to do? Go down with a broom every time their dog feels the pressure in his bowels?
In America every dog owner has to clean up after his pet has done the job. Same in Japan.
Will the Indian citizen do that here?' He's right. We go to the polls to choose a government and after that forfeit all responsibility.

We sit back wanting to be pampered and expect the government to do everything for us whilst our contribution is totally negative. We expect the government to clean up but we are not going to stop chucking garbage all over the place nor are we going to stop to pick a up a stray piece of paper and throw it in the bin. We expect the railways to provide clean bathrooms but we are not going to learn the proper use of bathrooms.

We want Indian Airlines and Air India to provide the best of food and toiletries but we are not going to stop pilfering at the least opportunity.

This applies even to the staff who is known not to pass on the service to the public.
When it comes to burning social issues like those related to women, dowry, girl child! and others, we make loud drawing room protestations and continue to do the reverse at home. Our excuse? 'It's the whole system which has to change, how will it matter if I alone forego my sons' rights to a dowry.' So who's going to change the system?

What does a system consist of? Very conveniently for us it consists of our neighbours, other households, other cities, other communities and the government. But definitely not me and YOU. When it comes to us actually making a positive contribution to the system we lock ourselves along with our families into a safe cocoon and look into the distance at countries far away and wait for a Mr.Clean to come along & work miracles for us with a majestic sweep of his hand or we leave the country and run away.

Like lazy cowards hounded by our fears we run to America to bask in their glory and praise their system. When New York becomes insecure we run to England . When England experiences unemployment, we take the next flight out to the Gulf. When the Gulf is war struck, we demand to be rescued and brought home by the Indian government. Everybody is out to abuse and rape the country. Nobody thinks of feeding the system. Our conscience is mortgaged to money.
Dear Indians, The article is highly thought inductive, calls for a great deal of introspection and pricks one's conscience too.... I am echoing J. F. Kennedy's words to his fellow Americans to relate to Indians.....

'ASK WHAT WE CAN DO FOR INDIA AND DO WHAT HAS TO BE DONE TO MAKE INDIA WHAT AMERICA AND OTHER WESTERN COUNTRIES ARE TODAY'

Lets do what India needs from us.

Forward this mail to each Indian for a change instead of sending Jokes or junk mails.

Thank you,

Dr. Abdul Kalam