The act of breathing in the air is called as Uchchvaasa (inspiration). The act of letting it out is called as Nihshvaasa. One who is in intense grief sobs uncontrollably. There, there is increased Uchchvaasa. One who has been weakened by defeat and dejection gives out a long sigh. Here, there is increased Nihshvaasa. The above examples amply demonstrate the close relation between the state of mind and the breathing pattern.

Shwaasa or breathing is an important function of Prana Shakti. The being, when it is in the womb, lives and thrives even without active respiration because it gets what it needs from the mother. But when it comes out of the womb and begins its life, the first and the foremost act it does is breathing.

Breathing is an effort in which the Jeevi (being) tries to absorb and assimilate the omnipresent and omnipotent cosmic energy in to its body with the help of the Prana Vayu (vital force) present in the body.

Who told the new born about the presence of such an omnipotent and omnipresent energy, which verily nurtures all beings? How did the new born understand and learn the mechanism of absorbing the cosmic energy present around it?

There are some who argue that this is not at all a question and that it is a natural phenomenon and thus it is not necessary to discuss about it. But those who are inquisitive and want to understand the phenomenon behind everything can not escape this question.

Leave alone others, how did we learn to breathe when we came to this world? To answer this question, we must observe and analyse our present breathing pattern. We will soon realise the close relation between our mental state and breathing. Because life is full of ups and downs, the breathing will be generally erratic.

Don't we then have any experience whatsoever of rhythmic and harmonious breathing? The nearest we come to perfect breathing is during the deep sleep state. During the wakeful state, when the mind is engaged in philosophical or aesthetic thoughts, the breathing will be relatively harmonious. This is a common experience.

During the wakeful state, we tend to move away from the law of nature and become easily influenced by lust, anger and other vices. When the mind is engaged in philosophical and aesthetic thoughts, it comes relatively closer to Truth. Even during the deep sleep state (a state devoid of dreams), the mind comes closer to Truth.

Thus, if we observe closely and analyse sensibly, we can appreciate the fact that our breathing will be near perfect when the mind is nearer to Truth. On the other hand, the breathing becomes increasingly erratic as our mind drifts away from the Truth.

This shows that there is close relationship between Truth and Breath.

Because every being has actually come here after detaching themselves from Truth, the knowledge of Truth will be inherent in them on account of the experience accumulated over several lives. Therefore, it is not necessary for any one to be taught about it. Because of this, the new born spontaneously begins to breathe and tries to imbibe and assimilate the inexhaustible cosmic energy present everywhere.

This indicates that the process of breathing takes off because of the Jeevi's intimate relation with the Truth. Satya (Truth) is also called as "shrat". That which has "Shrat" as its essence is "Shraddha" (trustfulness) i.e., that which has truth as its basis. When the mind is takes the shelter of Truth, the breathing will be calm and composed. Such a state is called as "Vishwasa" in sanskrit language. It is no coincidence that in Sanskrit language, Shraddha and Vishwasa are synonyms.

Because of the strong influence of the Samskara of previous lives, the mind will be tied down to a particular state and thus the breathing will also settle to a pattern accordingly. Take for example the dog's breathing. It's inspiration is quick. It can not be changed. Nor is it capable of making any effort to change it.

Because man's mind is more powerful, it is capable of modifying itself. Thus, there is an opportunity and possibility of changing and regulating the breathing pattern. Merely regulating the breath without making any effort to control the mind is of no use.

Our mind should always try to go near "Shrat" (Truth). Only then can we experience "Shraddha". When this happens, the result will be relaxed, calm and composed breathing. This is the natural sequence in all simple transactions.

What is meant by 'simple transactions'? Transactions which are not initiated by the foul play of the vices arising out of the mind. Transactions which are initiated and guided by Nature. Like a baby's love for its mother. Here, the baby develops a natural Vishwasa (faith), Shraddha (trust) towards its mother.

Man's dependence is not confined to nature alone. He is heavily dependent on money also. Money is not a product of nature. Therefore any transaction which is dependent on money not a 'simple transaction' as per our definition. In the worldly transactions, there is utter lack of trust between the two persons involved in a transaction. Even if there is some element of faith, it is on account of the assumption that the other person is not bold enough to cheat. Therefore, both the persons are devoid of real faith and trust.

The above example serves as a yardstick to measure the extent of faith in worldly transactions. In fact, no transaction can take place unless there is some amount of trust and faith. In other words, unless there is some amount of "Shrat" (truth), no transaction can take place. This is true not only in the case of transactions in this world, but is equally true about the other world also, says this Sookti.

Lokasya sarvaa vyavahaara paddhatih

vishwaasa maalambya kila pravartate

Paratra lokepi tathaiva sadguru

shraddhaati mukhyaa kimuchitramatra bho

All worldly transactions are based on faith and trust between the persons involved. The same is true about the celestial worlds too, where faith on the Sadguru is absolutely important. There is nothing strange or unusual about this.

How can we transact with the 'other world' which we have not even seen? When we do not have even an idea as to what it looks like, why should we have anything to do with it? - is our dilemma. Very well. If the 'other world' is totally unknown to you, why are you then aspiring for heaven? You know about the existence of the other world. How? Those who have experienced it have told you about it. They are the Gurus. By constantly following them, you can also experience it.

But there is something you ought to bear in mind. Unlike in worldly transaction, it is not enough if you have faith which is limited and conditional. With the Guru, your faith should be cent percent and unconditional. Your transaction with the Guru can not take off unless it is guaranteed by total truth . Therefore, it is said that to serve a Guru, "Shraddha" is essential.

The purpose of this Sookti is to point out the great difference between worldly deals and following a Guru. The former does not depend on truth for its success. The latter is so much dependent on truth and trust that even a small amount of doubt or mistrust can turn it sour. Even a paltry and perishable worldly deal calls for some amount of faith. It is only natural that a deal or transaction which bestows peace everlasting should demand for total faith and trust. What is wrong in it? What is unusual about it? What is strange about it?

This sookti also makes it clear that a Sadguru is Truth personified and that He is above the world.

May Lord Datta bless you with such total faith.

Sri Swamiji.