Know Vedas

A bird’s eye view of Vedas – XVI
(Copy right protected by Dr. G.S. Tripathy)

To the society at large, there in a higher step, from the family. For oneself alone, one must not live at all. The solitary sinner is always the solitary eater. (R.X.117.6).

Through the ages the sombre words in the closing hymn of the Rig veda have rounded.

A visible demonstraction of social unity is the common oblation.

Assemblies play an important part in collective life, and the art of speaking is much in demand. In the socio-religious assembly sages pray that they may “Speak loud” Vidatha. (R.II.19.9). The newly married wife is told that the word vidatha should be addressed by her on occasions necessary.

Well qualified people would be required for the political council which was known as SABHA. There is prayer in Yagur veda (Y.VS.XXII.22) that a youth capable of playing his part in a sabha or political gathering that the prince should have for his ‘Sabheya Yuva’.

In the political assembly the Rig Veda speaks of the man who has carried the day. The man who has triumphed in the council and returned in glory for which all his friends are delighted with. (R.X.71.10)

For the good citizen, here is the ideal. Beyond his individual sphare a man must live and he should contribute to collective life. There was a wider interest of the Rastra (state) beyond the limited interests of the family and the social group which was the concern of all enlightened people.

In the Yagur veda, it has been declared by the Vedas. “Placed in the front live. We shall awake in the state.”(Y.VS.IX)

Vedic Universalism:- To humanity at large, all the instructions and exhortation of the Vedas are addressed. That the deity is common to all it is repeatedly asserted.

One grows more and more liberal and the vision is widened if one progresses on the way of Brahman – the Vedas and the spiritual knowledge. From the Ramayana we find both Aryans & Non-Aryans were both conversant with Vedas.

Wondering in search of Sita Mata, both Sri Ram & Laxman met Mahaveer Hanuman who addressed them in Sanskrit. Sri Ram had admired the correctness of Sanskrit of Sri Hanuman about a few lakhs years ago.

In search of Sita, when Sri Hanuman entered Lanka, he heard at night the veda mantras from the mouth of a reciter inside the house of Lanka people.

For all the races of mankind, Valamiki the great of author of Ramayan, at any rate, was a great scholar of Vedas.

Vedic religion stated from Satya Yuga when the incarnation Sri Narasimha took place on this earth,Including the one we are living at present. Qualitatively very great success has been achieved throughout the ages beginning form Satya Yuga. From different parts of the country men remakeble for their spiritual power, wisdom and universality of outlook have been thrown up. The results are not negligible quantitatively also.

Certain essential traits of behaviour have been shown by the masses of Hindus even today which are in conformity with the some of these Principles they often present a contrast to similar classes of people at home and abroad.Much as the Veda put then, the order of the principles discussed as aforesaid has remainded qualitative the same. The one was the last ritual that created dissent earliest of all is known as Karmakanda. In different parts of India the Vedic text is still being learnt orally by scores of people even today. The authoritative vedic texts have been published by western Savants and it is to their eternal credit. To the search for a lost veda, Valmiki compares Hanuman’s quest of Sita. In the present times’ the task of cultural volunteers has been performed by these devoted scholars and scientists, where consecration and self-dedication are found to have remarkable parallels.

By modern analytical Psychology, the physical and cultural value of the sublimation of the reproductive energy has been newly recognized. It is still be realized by the world about Rita in the wide vedic sense which is torn asunder by manifold forces of disorder. In the concrete and eternal relation of men, communities and nations, have the harmony of the introvertedyogic path which has to find it’s parallel.

First principle is ever first, finally. For every moment of life, Satya as integrity as set, or reality for those exalted moments when man feels greater than he knows. Or on the peak of existence for those exalted men who live in. In different ages, there have been leaders of thought who have asserted that God is truth – that religion is synonymous with truth.Much of the spiritual energy has been lost in India for the joy of the soul Characteristic of the vedic outlook.For the aboriginal culture superseded by the vedic, we come across apologists now a days. If much of the Dravidian culture is really non-vedic, it is difficult to decide.

To be progressive – “Go forward, fear not, fight, is the essence of vedic outlook."

A bird’s eye view of Vedas – xv

A bird’s eye view of Vedas – xv

(Copy right protected by Dr. G.S. Tripathy)

In order to feel the soul ascetics have gone the way of starving the body. To make the soul strong, the realist would feed the body feeling the joy of life.

The wise see with the spirit and the mind, has been said by veda. Spirituality sees with the soul hence.To see with bodily eyes is not glorious. Things that uplift and enable to feel with the body.

A Muni prays in the Rig Veda

Give sight in our eyes
Give sight to our bodies that they may see
May we survey and discern this world
May we look on thee, Surya
The most lovely to behold
See well with the eyes of men

(R.X.158.4.5)

So runs another verse – God-ordained
We see for hundred years
And we will live for hundred years

(Rig.VII.66.16)

Yagur Veda adds to this

“We will hear for a hundred years
And speak for a hundred years
And will hold our heads high for
A hundred years.”
Yes, even more than a hundred years.

(Y.VS.26.24)

That of a perfect body and a perfect mind is having the realistic ideal of life. After perpetual youth this leads to the striving.

In THY friendship, we will be ever youthful says a sage in Rig Ved.

We read much about heaven in the mythologies both Hindu and Greek. But there is scanty in the Vedas. The wonder of life and the beauty and glory of the earth have been interpreted much in the Vedas. One of the most magnificent poetic expressions on the subject in the world literature is the great Paean to the earth in the Atharva Veda.

The most beloved of all is this world of ours, “Ayam Lokah PriyATAMAH” – says Atharva Veda. This is the address to a diseased man.

To bring health and happiness we now know to be an essential condition of the existence of life on the earth is called upon in the Rig Veda as follows.

“May the air blow his balm
Carrying joy and health to our hearts
May he prolong our lives.”

As a stern fact death is accepted. It is faced bravely and serenely (Yagur Veda XI.15). One should live the full period of life, it is insisted and live joyfully for hundred years or more.

In the attitude of worship, the joy of life is evident pertaining to a Realist. In the Vedas, the mood of worship is not a gloomy one. Like song and poetry worship is an overflow of the joy of the soul.

As per Rigveda( R.VIII.42 – 31)
“Agni, the Joyous, much beloved……………….
We worship with joyous hearts”

That man is not conceived to be a mean and sinful creature which is another aspect of vedic Realism. He is conscious of a Divinity on the other hand within himself. In the mother’s womb, we have established our perpectual brotherhood with harmony. A sage of Rigved uttered addressing God. After describing the creation of man the Atharava. Veda says – God’s enter into him having fused that the moral man is complete. Hence to be human is to be divine also.

God is in heaven to others. God is in the universe to the Vedic Realists. See me here is the revelation. PASYA MEHA He is in the hearts of every body – irrespective of human beings. The home of man is presided over by the Deity Agni addressed as Grihapati. Agni is the master of the household. As the beloved house hold friend – he has been spoken. (Yagur ved:- VS.2.27) He is the guest of the House (Rig. V.4.5). In the dwelling of man if it is properly built and there can be divine beauty. Following blessing has been received by beautiful man

“There be the House to the Beautiful man
Like the lake of lotus
Ornamented around, beautiful as the divine mansion.”

Vedic Collectivism:- On the collectivistic ideal of life, Vedic society is based.

In the first place, the ideal of conjugal union is found there. The presence of the master and mistress of the household is required in every Yagna. Through thousands of years in this country Bharat, the marriage hymns in the Rig Veda reproduced in the Atharva veda with interesting supplements, have been the means of consecrating marriage bonds. A most idyllic and romantic picture of the conjugal life has been given by them. The monogamous ideal has been included, in the first place, the notable features of the conjugal life.

“You two live here, do not get separated. Full span life is to be enjoyed by you. With sons and grand sons go on dancing in your limited sphere of your own house, (Rig.X.85.42)

“You two together, laughing and merry, arising in the happey home, enjoying with great power. Spend the shining morning with god cattle at your disposal in a good home.” (Atharva.Veda). Rigveda also speaks like this.(R.VIII.31.8)

In the second place with the household, the wife is given equality of status. As he is the mistress of the house she is as much a mistress with equal status.

At home rather the wife is made to be the higher authority. When the wife is the mistress, the husband shall be the ruler.

Over her father-in-law and mother-in-law, sister-in-law and brother-in-law. She is asked to be the queen.

Atharva ved says – “Be there be a queen after reaching your husband’s house.”

Between husband and wife mutual love is contemplated. The Rig veda says “-------- father of the daughter has selected a husband for his daughter whom she mentally admired.”

To pre-marital love there is a reference in the Vedas. The girl in love is termed is JARINI and the lover is termed as JARA. In a simple sense, these terms are used without any bad odour about them.

The re-marriage of a woman, is clearly mentioned in the Atharva veda,(Ath.IX.5.27). This is most remarkable. In the vedic conception of love and marriage and domestic life for a modern man, is the openness and naturalness in the contemplation of sextual side of life guarding the total absence of taboo and represson. To weave the romantic picture of love and mutual attraction the mind of the sages is sophisticated enough. But the biological aspect is clearly viewed and expressed with almost scientific objectivity. Be a mother of heroic children is the blessing to the bride. (Rigveda)

According to Atharva veda after establishing the poetic relation between the couple, the newly married husband says or May we two be parents, may we two be of one mind.”

One of the distinguishing characteristic of the Vedas is the tender regard for womanhood. For a woman the courteous address is the same as for a Goddess _____ she is often described as “Kalyani” the blissful.

As a mark of divine beauty, the woman’s smile has been treated. With devine loveliness, the mother’s kiss for the child is invested with. For divine purity, the purity of the chaste wife has been a point of comparison. (Rig.I.73.3)

In the appearance of the finely-robed loving wife before her husband, similarly, a comparison for the glorious sacred word appearing spontaneously before the sage-poet has been found. (R.X.71.4)

Among the vedic seens – there are noble female deities like USHAS, saraswati, Aditi etc. In such a remote age woman had an exalted position not reached by her under later civilization for a long period of time in the west is quite remarkable.

Through the working of the eternal order – RITA – the same is the problem of social life as a whole relating to the problem of domestic life which is to establish the harmony and concord that exist in nature.

Indicating the collective actions of the people, in the vedic ideology the prefix sam (com) is found to be attached to words. Similarly a collective relation is implied by samana (common). For the idea of union sa and saha also have been used. In this connection Atharva veda (III.30) may be referred to for the saga to address a family group.

Hence conjugal union comes first and the unity of the family afterwards. Like the spokes of a wheel round the nave the family is desired to assemble round the sacrificial fire (Athaeva veda).

The bird’s eye view of Vedas – XIV

The bird’s eye view of Vedas – XIV

Know Vedas

(Copy right protected by Dr. G.S. Tripathy)

Brahman means prayer in its Primary sense. In the Vedas meant for prayer, it means the body of mantras. As books of prayer and wisdom, then the term implies Vedas only. The lord of prayer is a Deity who is Brahmanspti. For the mastery of the Vedas and Vedic knowledge, Brahmacharya means the discipline. As an impersonal Reality, the Divinity especially contemplated and then Brahma has stood for the object of Prayer.

Standing for the activities connected with the search for Reality and truth, the term Brahman is referred to above. The word Brahman has been derived from the religious –Philosophical spirit when one engaged in the search for Brahman which has mere specific sense in accordance with the seemed meaning mentioned as above. The text of the Veda or Brahman is meant by that only. In the whole ciltural history of the world it was a marvelous feat for the Indians to have preserved the Vedas by oral tradition. They take every care to maintain each syllable of the text unimpaired. That they understood the high value of the documents, it goes to the eternal credit of the Indians. To preserve them to the face of terrible upheavals they did everything possible that changed the whole structure of society, both internal and external. The human beings who carried Vedas in their heads deserved well of the society. They were immune from capital punishment as the traditional social law gave them a privileged position. To obstruct the oral tradition of a Veda carried on by him is to kill a Brahman would be, perhaps. While describing the whole benefit of Vedic studies the Satapatha, Brahaman speaks of the protection against capital punishment as one of them. The efficacy of the sound of the Vedic hymns (Mantras) have been spoken by Hindu theologians. In the whole poetical history of the world, that they are among the most wonderful of rhythmic creation whatever their theological significance cannot be denied.

Through the ages, that the Vedas could be handed down by oral tradition is due to some extent to the wonderful memorableness of the verses. The Vedic hymns would occupy a very high place in the estimation of the world, if as some think; memorableness is an essential quality of poetry, from this criterion alone, then.

Yagna:- On the sacrificial fire lighted on the alter yagna is the vedic ritual of offering libation or oblation. Offering of some Juice, was another ritual. The ritual was the same whatever the names of the Deities worshipped. Accompanied by chanting and singing the vedic ritual was picturesque and acting where SAMA Veda hymns were musically rendered. Held in open spaces and attended by vast numbers of people, there was the simple domestic sacrifice which is other wise known as Agnihotra. Attended by vast number of people there were also great seasonal sacrifices held in open spaces.

So the ritual by the institutions of Ashvamedha political colouring was given. This used to be preceded by a challenge to the neighbouring states for a tournament of arms. To detain homage from their vassals, the emperors were conducting Rajasuya yagna also.

The yagna, being a great public institution developed complicated rituals. This has added to the attractiveness of the ceremonial side of prayer. To carry on the ritual with the appropriate ceremony, it needed a class of experts from among Brahmans, in course of time.

The action past of the religion is known as karmakanda which is the formal part of the worship. The formal character of the yagna became very much pronounced, when in later times the vedic language became obsolete where the meaning could not be understood by the worshipper.

Having no relation to the spiritual or metaphysical questions, curiously enough, the whole of vedic texts came to be regarded as part of the Karmakanda. As distinguished from the metaphysical approach to the ultimate reality through thought and experience, the mastery of the four Vedas and accessory literature was considered to be sort of practical and material knowledge as per Manduka upanished.

In a society with freedom of thought and expression it is natural that there should be opposition to mere formalism. Standing for spiritualism to the total exclusion of formalism, the Manduka upanished says ----

“In the form of yogna, there are frail rafts

With eighteen members in them, the worth is of an interior type”

(Mun 1.2.7.)

In the Bhagavat Geeta, the attitude of Bhakti cult is well defined in which the divine grace is the only source of spiritual advancement. By memorizing Vedas, by studies, by charity, by Yagna, the direct experience of the Divine cannot be had not by action – nor by seven austerities or Tapas.

We find this idea in Rig Veda clearly. Please refer to (Rig.VIII.70.3)

By the adoption of five systems of great yagna, the conception of yagna was much widened.. The study and teaching of Vedas in addition to the usual Agnihotra service of guests, giving food to lower creatures, offering of oblation to Manes(Pitriyagne) were recognized as great yagna. In shorts words they are known as “Brahmayagne”, “Nriyagni”, “Bhutayagne”, “Pritriyagne” and “Mahayagni” respectively. In its own remarkable way, Geeta distinguished the spirit of Yagna from its forms. Related to fire, fuel and the oblation, may be taken not only literraly but also symbolically and figuratively if the spirit is accepted then the material part of the yagna. Yagna of tapas, (spiritual discipline) also their will be, in which the fire restraint is lighted and senses are the offering. Into the fire of self-control, there will be the yagna of yoga in which the vital functions will be the offering only. There will be yagna of sacred studies and the yagna of gnana in which the supreme Reality in which the Brahma is fire, fuel and oblation as well as sacrificer, for the men of spiritual discipline and self-dedication.

Then it must be admitted in the same wider sense if this wider meaning of yagna is taken as claimed by Karmakandis that the eaters of the Ambrosia of the remains of yagna go to the changeless eternal. As the central thing in the discipline for higher life, there should then not only be no opposition to yagna but yagna must be accepted.

In the figurative sense, even in the Vedas yagna is taken as it is found. The Indian system of thought is quite in keeping with the spiritualization of the concept of yagna. It had specialties of its own with the institution of yagna as ritual.

The realistic elements of the Vedic religion have been emphasized for one thing in contrast with the way of the ascetic which is austere and silent. The sage has his own way of expressing himself through Poetry, oratory and music in contrast with the non-ritualistic spiritual strivings of the yogi who seeks eternal through super sensual paths. The way of Karmakanda is different where colour, sound, fragrance have their full play with all other things of senses.

On the minds of the worshippers, there is a direct and purifying effect in the form of glorious luster of the blazing fire, the sweet perfume of the burnt ghee, the blades of grass, the cooked offering the crushed soma and all other materials of yagna.

This carried an immediacy of appeal which was of no smaller spiritual value taking into consideration the acting of the priests, the chanting & music & final offering.

A bird’s eye view of Vedas - XIII

A bird’s eye view of Vedas - XIII

(Copy right protected by Dr. G.S. Tripathy)

Fate & Rita

To translate the order (Rita) of the cosmic into social order is the ideal of society. Rita is independent of the will of the gods like the Greek conception of Fate. OF the will of God, Rita is independent. Beyond the capacity of anybody to alter Fate, Greeks found a power which was arbitrary and which fore ordained the course of mortal life even to which the so called gods could not with stand. That man was a helpless victim of fate, this led to the typical Greek conception of tragedy. But the case of India is different. Rita remained eternal law and eternal justice and never became fore – ordination. Hence there could be no escape from the consequences of our deeds, as a result, however, of the working of eternal justice. As he sows, a man must reap. This led to the doctrine of Karma followed by the conception of stern Rita.

Every soul is believed to be born with the residue of Karma of Previous birth with the detailed acceptance of the doctrine of rebirth which remained unseen so far having guided man’s present life to happiness or misery in accordance with eternal justice. The Greek idea of Predetermination thus, came nearer to the Indian conception of Karma.

There is no Predetermination in the Vedas. To follow Rita, in making order Prevail against disorder, Cosmos against chaos, there is confident faith in man’s capacity.

Within us and without us, the existence of evil is recognized, but it is believed that evil can be fought and fought successfully. The power of darkness and evil, “the vritra” had been destroyed by Indra which is opposed to Rita, is an indicative of the final triumph of goodness and law over evil and disorder. Supreme among slayers of “Vritra” is Indra who is “vritrahantama”. Every human being has his own vritra, to fight out in life. Sucessfully he can fight out if he is valiant enough to face the world bravely.

The heroic or epic outlook on life is nothing but the vedic outlook on life. There is evil in our midst and life is hard in this world. But victory is ours only if we are brave enough to face it.

The Attarva Veda and yajur veda reproduce many verses on this with the expression “Stand erect” by the more emphatic substitute “VIRAYADDHVAM”, “Like heroes you Quit.”

Satya is Brahma – Rita is Kshetra

The higher interest of life is represented by Satya in the metaphysical as well as moral sense with Rita in broad sense, Covering the cosmic ethical and social law as well as the ritual. For the moral. Political interest, Satya stands for the religious. Philosophical interest and Rita in its typical sense.

Therefore interests of life have been spoken by Rig Veda. (RVIII. 35. V-18)

1. Power of knowledge is to be strengthened. & strenthen the intellectual.

2. Strengthen the Ruling Power – strengthen the heroes.

3. Strengthen the people & give strength to the milch cow.

Corresponding to truth represented by cultural force is Brahmin only. Corresponding to Rita represented by Political Power is kshatra. Sri milch - cow represents the economic force of the society.The Brahman, the Philosophic man, the kshatriya, the political man and the vaisya, the common man – like this three types of men emerge in the society.

The intellectual and spiritual enterprise would be carried on by Brahman, the second shall work for order and security and the third will produce wealth of the nation. Special efforts are to be directed to the encouragement of the first two groups of society while the third group needs protection. To makeup between them is the religious and political idealism of vedic times, thus the Brahman & Kshatra would be found.

Agni particularly represents Brahman ideal of the major deities though he has also been spoken of as king. Among those who live holy life, Agni is supreme. He is holy poet. He is the holy sage.

Corresponding to Brahman & Kshatra, two types of virtues are stressed in the Vedas send wisdom and valour.

There are prayers for strength, fearlessness, vigor velour. Spiritual power manliness, wrath and other qualities of heroism, of course, on the other hand.

Consecration:- Under the category of Brahman for which the Philosophical-religious interest stands, the four Principles of Dharma, Consecration, Austerity, Prayer & ritual come generally. At the realization of Satya or ultimate truth, the first two of these, names consecration and austerity are chiefly directed. For spiritual advancement these refer to defailed systems of self culture.

Between the teacher (Acharya) and the student, there is a deep personal contact where consecration is not merely a formal initiation. As per Atharava veda, while giving the initiation. The Acharya carries the pupil within him just like a mother carries the foetus in her womb. The teacher keeps pupil under instruction and after the symbolic three days of the Vrata the Sisya is born a wonder whom the gods in a body come to see.

From darkness to light, from humanity to divinity, from untruth to truth, this initiation is the path of transition hence. Instruction is like the guidance that the Acharya gives to the disciple who knows a land gives to one who’s a stranger to it.

But being under instruction one receives guidance and goes directly forward by himself would conceivably group his way to some amount of knowledge. The necessity of instruction has been established by this which states its nature. It is just like the guidance to a traveller who is actuated by a desire to visit and see the land with the pupil, therefore, the initiative lies. In the acquisition of knowledge, the initiative is not a passive recipient, but an active agent.

TAPAS (Austerity)

The path of hard striving and constant is the path to higher life. Through the sweat of his brow, one wins intellectual and spiritual enlightenment. What applies generally to spiritual life applies to the performance of the ritual also.

In the achievement of higher things in life, Tapas is the unsparing and unflagging effort. To do something worth while the infinite pains one has to take. At the beginning of all great things, Tapas lies. But of the perfect spiritual ordour, it is said, truth and order were born at the beginning. Through Tapas, sages and gods perform noble things.

For the student of Vedic learning, the Tapas par excellence at the beginning of life is the discipline. The way of obtaining the Vedic knowledge is known as Brahmacharya Primarily and that of education and culture in a general sense.

The character of the Brahmachari in detail, the Attarva veda does describe. By Tapas, he satisfies the Acharya. With his sacred wood (SAMIDHA) sacred belt (mekhala) and his labour, the Brahmachari satisfies the universe. With the Tapas, he stands high clad in spiritual light. In his new garb and new power, the young boy takes up the intellectual and spiritual career. And after some twenty-four years, the mature youth comes back to society.

By the Samidh, the Brahmachari comes perfected having clad in black antelope’s skin also consecrated wearing long beard. Form the eastern to western sea, he comes quickly assembling the people he establishes him-self forth with. During the long period of continence, the creative energy conserved by him is used on the spiritual plane and animated by his creative vigour.

They must be Brahmacharies all who would live worthily. Through the Tapas, the king protects the state. Through Brahmachari the Acharya desires to have his pupil. Through Brahmacharya the maiden obtains a youthful husband. At the centre of Divinity Brahmacharya lies. By the Tapas of Brahmacharya, the shining ones turns away death they face, Through Brahmacharya, Indra brought light to Devas. Having bathed bright and respondient the Brahmachari shines greatly on the earth. For attaining the fitness for Vedic knowledge. Brahmacharya is the discipline of body and mind. For the control and sublimation of the sex energy much strain was laid. What meticuliously attended to is the physical fitness.

Outside the common human habitations, the life in the open fresh air in sunlight is required. Hard work both physical and intellectual, hard bed, the performance of fire ritual and personal supervision by the Acharya contributed to spartan virtues. Like a hermit secluded from society the Brahmachari did not grow. Begging his up-keep he took his daily round of the neighbouring villages by meeting the mistress of the household requesting for alms.

Towards women, a filial attitude might have been cultivated in course of time. Brahmachari was the worshipper of saraswati; the Divine mother at whose breast he prayed to be privileged to be fed. Living with his family the Acharya was a married man and the Brahmachari was adopted into it.

The ideal of Brahmachari stood for a preparation for life and not for the entire life ordinarily in the Vedas. In the personal life of individuals the ideal of Brahmacharya was co-ordinated with that of the family life but in case of social life the ideal of Brahman was with that of Kshatra. For a young husband the maiden should be qualified through Brahmacharya. Hence the young man should be qualified himself for married life for taking leadership of a family. The powerful sage agastya practised both classes of obligations, that is both Brahmacharya and Garhapatya and form the Devas he received benedictions.

In the words of Lopamudra, (the wife of Agastya)

“The ancient sages who preached the Eternal Law and conversed of eternal statutes with Devas, beget Progeny, and did not therely arrive at the end of their lives of Tapas.”

In social life there were two interests and hence there were two ways in individual life one succeeding the other. The original conception of varnashrama Dharame lies in this broad foundation referred to above in the words of Lopamudra. The term varna, implies to Ashram only. To resume Brahmacharya was set as the ideal of later life on a return to forest with the ideal of complete renunciation which is known as “Sanyas” for the fourth stage of life.

In pursuit of spiritual knowledge, from the earliest times there were men & women who remained celibates in their individual ways. On a much more limited scale than that of Brahmacharya, the Practice of the last two ideals, however must have been practised.

It should be noted, Vedas place Tapas after Diksha. All efforts become constructive effort after initiation and there is no mere self mortification at all.