94186512 Gayatri Sadhana Why and How ? (Authored by Pandit Shriram Sharma Acharya)

�� – Why and How?(�� ?)

Dr. Pranav Pandya

Publisher: Vedmata Gayatri TrustShantikunj, HaridwarUttaranchal, 249411

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First Edition 2001 Rs. 6.00

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4�� – Why and How?

The Eternal Origin of Thy Power and AbsoluteKnowledge – ��

�� is the eternal source of thy willpower that motivatesthe origin and all activities of the visible and invisible forms ofNature. The rivers, oceans, the earth, the moon, the sun andthe gamut of other planets, from tiniest particle to the univer-sal expansion…, everything is moving because of this cosmicdriving force. It is the root of the impulse of life in the blos-soming plants and trees that beautify Nature. The force of lifein all living beings originates from its presence. Its superiorpresence in the human beings is reflected in the intellect, whichenables the progressive development of the world and ascentof human life. In extraordinary cases, this sublime power isexpressed as spiritually evolved pure, discerning intelligence –– �� . This enlightened wisdom helps oneunderstand what is right and what is wrong and guides to choosethe prudent path to the higher goals of life. This divine powermostly remains concealed in the inner cores of our minds. Thedetermined endeavor of its arousal is termed ��. Theactivation of this subliminal force of �� in the soul linksthe human self with the divine light and powers of thee.

God is omnipresent in infinite dimensions. Thee is immanent inevery movement, every activity, yet remains absolutely unper-turbed and stable in the eternity…. The origin of Nature andthe creation of the world are manifestation of thy wish to ex-press thyself in multiple forms. The evolutionary impulse ofthy will gave rise to this cosmic creation. Being the original




source of the creation, existence and manifestation of Natureand the universe, this supreme power (��) was named��. The eternal cycle, order and harmony indwelling inthe cosmic system and the laws of Nature and the existenceand activities of the world are inspired and governed by the��. This eternal presiding power is the causeof all energy and is subliminally governing the cosmic exist-ence, expansion and activities towards the ultimate evolution….

Lord Brahma, the supreme creator is described in the scrip-tures to have attained the absolute knowledge of the universalcreation and the limitless manifestations of Nature by the dedi-cated �� of ��. This supramental knowl-edge and science constituted the Vedas. This is how ��became the �� – the mother (origin) of Vedas. The�� is regarded to enfold the essence, the seedof Vedas.

The divine powers governing the order of Nature also ema-nate from the ��. As the same electricity flows in tubelight, heater, refrigerator, cooler, etc and appears active in dif-ferent forms, similarly, the singular force of ��is re-flected in Brahma, Vishnu and Shiva – as thy powers of eter-nal creation, execution and evolution. The other manifesta-tions of thy impulse (�� ) too are different expres-sions of the �� . Thus, �� being the absolutesource of divine powers is also revered as !��. Beati-tude of this �� endows a devoted �� with divinevirtues and vigor.




As the appearance of Nature and the world emanate from theinfinite kernel of ��, the latter is worshiped as �� "��– the mother of the world. A true devotee of this realization ofthe ��, unifies his self-identity with global unity andlives with the altruist feeling of “vasudhaiva kutumkam” –the whole world is like his family to such a generous fellow.

What is ��?

Being the source of ultimate evolution and beatified salvationof ��#�, the �� is called ��. The vedic scripture“Aitareya Brahmana” describes this meaning as –– “��$��”; Meaning: That, which protects the gaya(��#�) is ��. The scholarly “Shankaracharya Bhashya”further explains the meaning of �� as –– “��$��”; Meaning: the discerning, pure intellect –��, which unfolds the ultimate truth and ab-solute knowledge, is ��.

Sadbuddhi – the enlightened intellect that enables prudentdistinction between the truth and the false, the right and thewrong and guides the righteous decision making, is indeed aunique power, which proves to be superior and more benefi-cial than any other power or resource in the world. Wisdom orbrilliance of mind trained and talented in worldly affairs mightserve excellent achievements in materialistic developments.But the glittering success, haughty possessions and luxuriouscomforts attained thereby do not assure reduction of ego, jeal-ousy, worries, tensions and other complications; and on thecontrary, often gravitate the burden of the untoward tenden-cies and problems in life. No wisdom, no intelligence –– how-




soever trenchant, clever or erudite it may be, can nurture realand viable progress with peace and joy if it is not endowedwith sadbuddhi.The sharp intellect if deprived of sadbuddhi turns out to be anegative talent in many respects. Such a power of mind mayappear fascinating on several fronts and offer rapid material-istic gains and powers but it is also true that it steals the peaceof mind and thereby encourages psychosomatic disorders andvarieties of related problems. In extreme cases, it might trig-ger detrimental decline by accumulating egotist cruelty andimmoral use of talents…. The sharper such skilled minds, thegreater would be the insidious effects. It thus appears betterto have a dumb head than such durbuddhi.

The divine light of �� generates sadbuddhi, which illu-minates righteous intellect and inculcates virtuous and saintlytendencies. Every step guided by its inspiration is a forwardmove towards welfare, peace and happiness. The sadbuddhieduced by the grace of �� strengthens one’s virtuoustalents, enlightens the ��#� and gradually bestows greatersuccess and glory in ideal direction. Durbuddhi, on the con-trary weakens the vigor of ��#� by draining it in untowardthoughts and activities driven by selfish passions and addic-tions. It plunges one’s life deeper in the mire of ignorance,confusion, perversion and sins. Cravings, avarice, fear, egoand self-obsessive ambitions shield the inner light by durbuddhiand eventually diminish the mental strength and talents too…;thus leading to endless sufferings, sorrows and decline.




�� is the savior force and pious light for those entrappedin the vicious cycle of durbuddhi and evil instincts and thoseloosing the invaluable human life in shear ignorance. It kindlesthe spark of sadbuddhi and thus provides a divine support, acourageous hope and liberates and saves the ��#� of peoplefrom the smog of illusion and perversion… The path to righ-teous evolution opens up with the inspiration of �� andthe silver line of peace, progress and true joy begins to shinewith soothing glow in the devotee’s life.

�� is not any mythological deity or imaginary power.Rather, it is the source of divine luminescence, the evolution-ary impulse of thy will that is expressed in human self assadbuddhi and that enables enlightened progress and glori-ous accomplishment of life.

The spiritually illuminated acumen of the rishis had found, whilein the depths of their �� that the subliminal powers of�� are active in the cosmic vibrations of �� (eternalsound). This realization was expressed by rishi Vishwamitrain the unique mantra of twenty-four specific symbols (syl-lables) associated with the corresponding currents of ��.This mantra, being a representation and carrier of the sublimepower of �� – the eternal savior of ��#�, is called thegreat ��.

Divine Arousal by Enunciation of �� Mantra




The secret of the supernatural impact of �� inthe physical domains of life lies in its unique configuration ofthe specific syllables – the seeds of ��, which is derivedfrom the esoteric depths of the absolute science of ��%��&-'��%��&. The cyclic enunciation of this mantrastimulates the subliminal power centers in the subtle body. Therishis of the Vedic Age were endowed with supernormal vi-sion. They had experienced and experimented on the enor-mous extrasensory energy pools –– the cakras, upcakras,granthis, �� , ��(��, �� and ��)��, hidden inthe subtle cores in the endocrine glands, nerve bundles andganglions. Activation of these rekindles rare virtuous talentsand supernormal potentials.

The pressure on tongue, lips, vocal cord, palate and the con-necting regions in the brain generated by continuous enuncia-tion of the twenty-four special syllables (or words) of the�� vibrates the nerves and the ‘threads’ of the��#� of the subtle body. The musical flow thus induced titil-lates the extrasensory power centres. The latter begin to stimu-late and a sublime magnetic force arouses in the �� thatattracts the vital currents of �� immanent in theinfinite domains. The power-currents of ��are ind-welling in the cosmic expansion like the electromagnetic en-ergy waves in the space. The magnetic charge educed by thecontinuous japa of �� ‘attunes’ the ��’smind to link with these supernatural power-currents. Thus, what




could be achieved by long-term ascetic �� by the yo-gis is enabled by the japa of �� in a natural andrather easier way….

The piety of devotee’s mind and inner tendencies – attainedby dedicated �� of purification of the mind and theinner self – and his saintly urge generate a conscious force.This inner force conjugated with the ��- �� of the�� sparks a sublime impulse of ��-��that proves to be a divine boon, a miracle in the ��’slife. The �� and �� "�� of the �� amplify the��-�� of the �� and effectuate this uniqueactivation in reality…. The amazing psychological impact of �� and �� "�� is experienced in every domain of life.It can ‘transform’ a rope into a snake; a shrub in the darknessinto a ghost; a stone-idol into a God…. �� and �� "��of a person are said to be the architects of his character anddestiny. Saint Tulasidas has honored these in the holy Ramayanaas – reflections of Goddess Parvati and Lord Shiva….

�� and �� "�� of a �� are pivotal in the suc-cess of his spiritual endeavors. The �� of �� performed with deep �� and �� "�� connectsthe ��’s saintly consciousness with the infinite force of��-�� and indeed accomplishes superconscious effects.

The ��-�� encompasses three supramental virtues ofthy-faculties: *��& – divine intelligence, ��& – divine pros-perity, +�& – divine might. Like the ��#� of the holy rivers




Ganga, Yamuna and Saraswati, the ��-�� is a spiri-tual confluence of the absolute powers of the trinity GodsBrahma, Vishnu, Shiva and Goddesses Saraswati, Lakshmiand Kali. ��, !�� and �� "�� are three eter-nal manifestations of ��. The spiritual immersion of the��’s mind, intellect and sentimental core in this ��attained by ��-�� renders upright transmutationand cherubic illumination of the ��’s life.

Inner Transformation and Virtuous Elevation

The extraordinary changes, transmutation educed by �� are first experienced in the inner self. These inspirethe ��’s mind, thoughts and sentiments towards the righ-teous path. Gradually, the evil assimilation, the vices, the weak-ness of mind are waned out with a simultaneous increase invirtuous potentials and inner strength. This way, the ��gets endowed with enlightened personality and talents that makehis life more blissful, successful and peaceful and nurture righ-teous progress on the materialistic as well as spiritual fronts.

The excelling of mental tendencies is also accompanied by apositive orientation of attitude that inspires welcome change inevery act of life… Straying of mind in agile passions of thesense organs begins to reduce with this healthy development.The greed of the tongue and associated irregular and exces-sive eating habits come under control. The attraction and stimu-lation of carnal desires diminish and the mind gradually learnsthe importance of chastity for protection of vital energy. The




cravings and excitement the tongue and the sex-organs aresaid to be the major impediments in the practice of self-re-strain and refinement. Disciplining these too becomes easierby the psychological impact of ��-�� and the pathto health and vigor gets shorter thereby. The flickering of mindreduces and thus helps organized transaction of daily chores.Cleanliness, orderliness and industriousness take place of neg-ligence and lethargy. This accelerates the progress and en-hances the likelihood of success in the work at hand.

The mental cleansing and cultivation of intellectual or creativetalents naturally controls and melts the untoward instincts ofimpatience, fury, jealousy, anxiety and addictions… And, self-discipline, endurance, courage, modesty, contentment, benevo-lence, etc grow in corresponding proportions. This internalreshuffling of the mental field liberates the �� from thesmog of illusions, blemishes, and worries. Many problems andcomplexities of his life are thus resolved without any extraeffort. The behavioral qualities of humility, punctuality, sincer-ity, integrity, generosity, service, etc bring him co-operating in-teractions from others also. People often like and respect sucha person. The consequent expansion of benevolence (good-will), amity, gratitude and fruitful collaboration in his life en-hance the flow of content and serene love in his heart thatgladdens his soul too. This way, he begins to enjoy heavenlybliss in the same ‘ordinary’ life… Thus �� bestows divine bequests in the ��’s life by educing agrand transmutation and enlightenment in his inner personality.




�� –– The Deity of Bright Prosperity

Apart from harvesting virtuous potentials, inner peace and con-tent and thus enlightening the personal life, ��enables prosperous growth of the devotee’s social life too.The refinement of body and mind (educed by ��) alsoadorns the external fronts of life with several boons. Becauseof his increased awareness and wisdom and prudent self-con-fidence, the �� finds the same circumstances, the sameobstacles as supporting and easily resolvable, which were ad-verse and challenging earlier…

Changing the circumstances of life at will may not be feasiblefor every one every time. However, changing one’s approachand attitude to face the circumstances positively – is a naturalsign of farsighted wisdom. Clash of one’s imaginations, ex-pectations and the facts of life is the major cause of distressand struggle in varied forms. Wise men always accept thereality with grace and avoid unnecessary troubles, tussles andtensions as far as possible. This prudence is aroused in the�� of �� and makes the movement of his lifestraight and smooth.

Happiness and delight are not generated by external means ormaterialistic possessions. These are indeed the relative reflec-tions of one’s own mental status and attitude. The mind, whichwas not satisfied even by royal accessories, luxuries and powerand was thirsty for more and more…, the same mind maysometime be inspired by a saintly preaching or inner voice to




renounce every thing and begin to feel terrific bliss and com-fort in sleeping on the earth in a forest, eating raw fruits androots… This drastic change is simply a consequence of dif-ferent emotional conditioning and attitude that hold the key toall sorrows and joys.

The ��#� of �� also purifies the ��#�� – the threeeternal tendencies immanent in Nature. It exalts the ��#�and thereby induces spiritual illumination. It excels the forceof ��,��#�, which awakens the hidden potentials and bright-ens prosperous progress of life in the physical domains too.Elevated optimism, zeal, sagacity, presence of mind, efficientdecision making, beatified voice, graceful personality and manyother familiar and rare faculty are evidential manifestation ofthis effect. The refined ��#� educes valor, fearlessness,endurance, chastity and courage to fight against injustice andexploitation, etc and enables the �� march on the altru-ist path of social welfare.

With gradual progress of his dedicated ��, the devoteeof �� subliminally undergoes a marvelous transmutationthat consistently fosters the glory and growth of his prosper-ous and illumined life. �� does not enshower golden coinsor nectar, neither does it bestow boons in a magical way….But, it certainly arouses and inspires such physical, mental andspiritual potentials and talents so that under no circumstancesa devotee of ��faces any scarcity, fear or suffering…It is indeed a unique source of righteous progress and ever-lasting glory and prosperity….




�� – The Omnipotent Savior

Destiny does bring testing moments in one form or the othersometimes in everybody’s life…. The stormy winds of the�� of the sinful karmas often appear to blow theeddy currents of crisis and ill omen. The attacks of diseases,disputes, monetary losses, threats, tragedies, etc seem to com-pete with each other in augmenting the severity of the badtimes. It is said that hardship does not come alone. It brings itschildren and friends along. Entrapped in the web of misfor-tunes from all directions, most of us would feel helpless, fright-ened, depressed and almost dead… Fear, anxiety and agonyoften suppress our courage and further multiply the strokes ofthe crisis….

The case of a true devotee of �� is quite different. Des-tiny appears to favor him in all circumstances. Testing timesseem to further sharpen his endurance, forbearance, courage,wisdom and faith in God. He is protected by these virtues thatare firmly sown in him by the grace of ��. The inspira-tions and inner strength blessed by the divine mother ��are like savior boats that enable the �� cross the cy-clonic currents of adversities and crisis of all kinds.

�� bestows sublime protection, which oftenappears astonishing…. Many a times the devotee is miracu-lously saved and emancipated from dreaded dangers and cri-sis. The divine powers aroused in his inner self by �� provide angelic support to the devotee. It is experi-enced that those who control and purify their mind and intel-




lect by ��, who eliminate their jealousy, ego, fury andall beastly tendencies, and cultivate altruist and generous sen-timents are always blessed and guarded by thy savior ��….

�� is� ��on the Earth

The Puranas and other Shastrik Scriptures mention of the di-vine cow “ ��” in the heavens. This milk of ��is like nectar, which provides eternal joy and vigor to the��. Praying before this angelic cow is said to fulfil alldesires.

Gods might know the truth of the �� in the heaven.But, it indeed exists on the earth – in our world, as the Al-mighty ��. The �� of ��calms downall passions and endless thirst of worldly attractions. Waningof all the untoward, unnecessary and arbitrary cravings of mindby devotion to �� naturally educes the otherwiseunachievable ‘��’ state of –– ultimate fulfillment,beatified content and peace. The noble aspirations and deter-minations of a devotee of �� never remainunaccomplished. The milk of �� is said to removeall sins and sufferings. The ��, under the shelter of�� also experiences the elixir of its divine inspira-tion that induces instant light and inner strength and consis-tently eradicates all tensions, worries and evils from his life.

By its very origin true existence of human self is pervadedwith immense joy. Divine ecstasy is the natural expression ofthe soul. Removal of the mist of all worries and insidious ten-




dencies introduces the inner self with its blissful origin. Onecan indeed live in this beatified state – like the Gods, if theroots of his negative emotional influences are eroded. ��eventually ennobles this ultimate enlightenment.The roots of all worries, insidious thinking and untoward emo-tional currents emanate from three principal causes – (i) Igno-rance; (ii) Infirmity; and (iii) Scarcity.

(i) Ignorance is the sole cause of absurd, haphazard or abjectthinking. The mind of most people is often found engaged inthinking what it should not. Varieties of fears, complicationsand troubles in one’s life are invited or imposed by his falla-cious thinking. For instance, because of his ignorance or illu-sions about his own potentials, he may take up such projectsor plans in hand that would lead to failure and despair. Attimes, his underestimation or overestimation of other’s capac-ity or realities or of the likely future developments puts him inembarrassing or awkward situations in his personal, profes-sional and social encounters. He often lives in an illusory worldof false expectations, imaginations and ambitions and keepsdoing what he ought not. Similar is the result of shortsightedthoughts and deeds driven by the attractions of momentary orimmediate gains. In essence, he frequently faces disappoint-ments, disgrace, stress, jealousy, deception, depressions andrelated sufferings in the worldly interactions mainly becauseof his own follies.

The scenario is worse on the psychological fronts. Even thewell-educated and materialistically successful or progressivefellows are seen suffering from the hidden pressure of ego,




attachments, jealousy and varieties of emotional aberrations.Small incidents that disturb one’s emotional makeup appearsevere to him…. Enormous changes in the circumstances likethose due to variation in the attitude or expectation of a friend,or death of a near and dear one…, etc –– occur in everybody’slife…. But there are hardly a few who remain aloof or unper-turbed by such ‘natural’ disturbances. Because of our igno-rance, we inadvertently neglect the supremacy of Nature andoften tend to impose ourselves, our fears and aspirations….;we always want favorable circumstances and are reluctant toaccept the certainty of even some natural events just becausethey would be adverse or painful…. Because of this indirectexpectation of the impossible, we are shocked and shakenupside-down by tragedies, hardships and unprecedented prob-lems and put ourselves in a helpless state of great sorrows andsuffering….

(ii) Infirmity: It is the weakness or deficiency of our mindthat enslaves us in the web of desperation, fear and sorrows.Many of us are unable to make use of the rare opportunitiesbequested by the Almighty and can’t even bear the burden ofour natural duties.

One suffers ill health or sickness because of the weakness ofthe body and can’t enjoy even what he possesses as com-forts. Tasty food, enchanting music, beautiful scenes, wealth




and other accessories can’t offer any pleasure to a bedriddensick man. These might even sometimes irritate or trouble himon the contrary…

Mentally deficient ones can’t acquire or appreciate the gran-deur and depth of literature, philosophy or science, etc andremain deprived of the enlightenment and joy of thoughtful-ness and knowledge…. Spiritual infirmity distracts one from�"��-�� and divine devotion and bereaves therealization of the limitless inner power….

(iii) Scarcity: Many people complain of lack of resources andsupport and cannot do much despite having talents. Many ofthem are found disappointed, worried and depressed due tothis ‘misfortune’. Unavailability of food, clothing, shelter, books,medicines, monetary resources, friends, etc would naturallyimpose some handicap and hindrance in the progress of one’slife.

The ��&, ��&, and �+�& powers of the ��are the eternal sources of righteous intellect, prosperity andmight. These eliminate all ignorance, infirmities and scarcitiesfrom the ��’s life and expunge his sufferings, sorrowsand burdens forever….

Ageless Glory of ��




The supreme knowledge of ��is the origin of the Vedic(Indian) Culture…. The limitless powers and infinite radianceof �� have been experienced and glorified by the spiri-tual saints, sages, scholars and great personalities of all ages….There could be vast difference of opinions among them onother topics, but the eternal eminence of �� is unani-mously sung by all –since the vedic times till the modern days…

The Atharva Veda incorporates a prayer (19|1|71) in praise of�� stating that it grants longevity, energy, power, fame,wealth and divine brilliance (%��&�$�,).

According to Maharshi Vishwamitra, there is no other mantralike the ��. All the Vedas, yagyas, tapas (de-vout austerity), charities together are not equivalent even to asmall fraction of the supreme potency of the �� -��. Manu says that – the ��, with its threephases, was conceived by Lord Brahma as the essence of thethree principal Vedas. No mantra can have the purifying ef-fects like the �� . Yogiraj Yagyavalkya says –“�� and all the Vedas were weighed in a balance. Thescale was found tipped in favor of ��”.

In the word of Atri Muni – “All the deep-rooted defects andvices are cleansed out by the divine power of ��. Noth-ing else remains to be attained in this world by one who fullyunderstands the substance of ��”. According to MaharshiVyas – “just as honey is the essence of flowers, ghrit of the




milk, in the same way �� is the essence of all the Vedas.Is like �� for the one who has acquired mastery inits true knowledge”.

Rishi Bhardwaj says that – “even God Brahma performs thejapa of the �� Mantra. It leads to ultimate realization ofthe %��&”. According to devarshi Narad, “�� is devo-tion personified. Wherever there is �� in the form ofdevotion, God undoubtedly resides there”. Similar views havebeen expressed by almost all the great rishis.

Apart from the views expressed by the ancient saints andsages, eminent personalities, erudite scholars, philosophers andspiritual masters of the modern age of rational and evidentialthinking have also unequivocally praised the pre-eminence anddivine glory of �� .

The great Indian poet Ravindranath Tagore says, “The man-tra that can awaken India is so simple that it could be utteredin a single breath. It is the �� ”. According toMahamana Madan Mohan Malviya, “�� is themost precious gem, which has been given to us by the rishis.It purifies the intellect and enlightens the soul with the light ofGod”.

According to globally revered Adi Shankaracharya – “It isbeyond human competence to describe the glory of ��.Nothing is more important in the world than to attain spiritualwisdom, which is inspired by ��. �� isthe primordial mantra. Its �� destroys all sins and in-culcates divine virtues.




Swami Ramakrishna Paramhans too had affirmed the aston-ishing power of this mantra and he used to guide his disciplesto perform simple �� rather than arduous, com-plicated ��. In his views, all the siddhis are attainableby �� .

Swami Dayananda Saraswati, the founder of Arya Samaj, wasa staunch worshiper of ��. He preached ��as theparamount Guru Mantra of all the Vedas. SwamiVivekananda used to regard this mantra of sadbuddhi as thepre-eminent crown of all mantras.

In views of Swami Ramteerth – “The purpose of ��Mantra is to remove intellect’s craving for sensuous plea-sures and inculcate in it deep interest for God. He alone canrealize thee whose intellect is so pure and stable”.

Maharshi Raman preached that of all masteries, the masteryof a mantra is extremely powerful. Marvelous results areachieved by the power of mantras. �� is such a mantra,which bestows both material as well as spiritual benefits.

Lokmanaya Tilak believed that, “Political freedom alone willnot liberate Indian people from the bonds of slavery. For this,the inner soul should be enlightened. The great ��-�� is endowed with this supreme power”.




Mahatma Gandhi had adored the effects of ��in protection from all infirmities and ailments, and in inducingpeace and divine evolution of the soul.Sri Aurobindo has also advocated �� Japa. Accordingto him, �� has supernormal potency to accomplish greatand noble aims.

Prof. R. Srinivasan, a senior member of the Theosophical So-ciety has expressed that – “If one chants the ��Mantrawith deep understanding and concentrating on its meaning anddivine secret in the mind and the heart, his consciousness getsconnected with the super power immanent in the Sun. Thiseduces grand spiritual transmutation in his inner and outer life.

These paeans affirm that �� -�� is nota blind faith or tradition. Rather it is an authentically testedmode of spiritual elevation that also enlightens materialisticprogress by virtuous development of personality.

Vital Role of ��in Human Life

There is no way of glorious success in human life withoutsadbuddhi. The support of ��in this form is inevitablefor all aspirants of progress and blissful prosperity. There isno path to spiritual evolution, realization of God, or ultimatesalvation that does not emanate from the spiritual element of��.� The �� or seekers of God should alsonote that thee is infinity, beyond all perceptions and thoughts.Thou is omnipresent and loves all without any discrimination….




No one could have direct reach to thy realization. The sublimi-nal shield of wide separation between the individual self andthy-self could be pierced only by the spiritual force of theenlightened soul. The gamut of the science of spirituality, de-votional practices and ascetic endeavors are devised for thesole purpose of arousing this force. Absolute evolution of the�� in the individual-self alone can revoke the hiddenspiritual force of the soul and enable its linkage with its divineorigin and thy realization. �� , being the genesisand eternal power of satoguna is therefore revered as thecosmic impulse of divine conjugation between the soul and theGod.

�� is the ideal medium for reaching thy realms.Indeed the ultimate realization is attainable only in the sublimecore of ��…. Before entering it, it is only the sen-tient perception….; and beyond it there remains nothing – thesubtle senses of the subtle and the astral bodies too get con-cealed in the absolute void….

Thy devotion and thou realization also attained by the ��,�� of .�� and its manifestations in Parvati-Shiva, Lakshmi-Narayana, Rhadhe-Krishna or Sita-Ram…The devotion of Saraswati, Lakshmi, Kali, Mahamaya, Savitri,Parvati, Sita or Radha is also the �� of �� only.

Lord Krishna identifies thyself in the holy Bhagwat Gita as ––“�� /��” (I am immanent in the ��….). ��Mantra is the universal mantra of the




�� of God. People might argue otherwise because oftheir ignorance and prejudices against a particular ‘name’ (mani-festation) of thee…, but every spiritually enlightened ��,true devotee of divinity experiences and knows that there isno path isolated (insulated) from the sublime domains of��that could lead to spiritual illumination, divine attain-ments and realization of the %��&.

Worshiping the Motherhood by ��

�� is the �� of the �� "��,!��, ��; it is the devotion of the eternalmother…. The deity �� is worshiped in the idol of aGoddess – the divine mother. Mother’s love for the child is themost sacred, pure and supreme expression of love. Love ex-perienced in other relationships, howsoever intimate or closedmight be is not totally devoid of the influence of selfish attach-ments and expectations. But mother’s love is truly selflessand free from all constraints and perturbations….

Right from the stage of conceiving a child to raising and train-ing him, she bears a lot and gives what all she has for thewelfare of the child….; she continues to bless the child withabundant care and love. Her warm love demands no returns,has not expectations…. The saying that “Sons could be badand ungrateful but the mother is never short in her love….”Elucidates the limitless grandeur of motherhood….




Worshiping God in a mother-form is a salute to the divine na-ture of motherhood. It also has great psychological benefits….Devotion develops an emotional relationship between the devo-tee and the deity…. Needless to say, the intensity of this inti-macy is most deep and natural when the devotee regards thedeity as divine mother. The latter also responds accordinglyand bestows motherly love upon its child – the devotee. As achild feels most secure and happy in the lap of his mother, thedevotee also experiences the same while worshiping the om-nipotent divine mother… The immediate psychological impactof this feeling induces soundness in his devotion and liberatesthe devotee from all tensions, doubts and illusions. When the�� takes shelter in the lap of the Almighty mother��and devotes himself…, thou too embraces him withequal warmth and enshowers the nectar of divine motherlylove….

Womanhood is worshipable by men in all its expressions. Whata woman gives him as a wife, sister and mother at least de-serves his acknowledgement in terms of amity, affection andrespect in the respective relations. The science of psychologyreveals that man would have been a cruel, harsh, desperatecreature living in the primitive state (of civilization), had he notbeen fostered by the peerless love and aid of woman. The dryand thirsty land is delighted by the cool lashing of rains andexpresses its joy by sprouting fresh greenery….. The serenelove and sympathy enshowered by woman similarly nurturesand helps excel the potentials of the man. However, the poi-son of uncontrolled lust, erogenicity and carnal desires often




spoils the nectar-like effect that could be generated by healthycooperation in a couple…. The familial and social relationsbetween men and women would have been far more benefi-cial for mutual welfare and progress had the purity of thoughtsand affectionate emotions been insulated from the insidioussensuous passions. The toxic of licentious attitude and eroti-cism converts the nectar-fruit (of fulfilling relationship) into adeadly poisonous seed….��is an excellent spiritual remedy to naturallypacify the untoward passions and mental perversions and topurify the emotional fields. Worshiping Mother �� as�� "�� – the genesis of motherhood, the symbol of pris-tine womanhood, gradually invokes sacred feelings and intrin-sic respect for womanhood. The ��’s sincere attemptsof continence over the sense organs, eliminating mental ail-ments – especially those driven by concupiscence, and his strivefor mental concentration over constructive thoughts succeedeffectively with the progress of this spiritual-conditioning.Beastly instincts cannot survive in the heart of a true devoteeof motherhood. The �� of �� as �� "�� isthe supreme experiment to educe this spiritual elevation.

A Simple and Safe Mode of Daily ��-��

��-�� can be performed mentally at any time inany circumstance. It is doubtlessly beneficial in every condi-tion. Nevertheless, performing it regularly and religiously hasgreater significance and spiritual impact. Any experiment ortask if conducted systematically with due concentration and




punctuality assures completion and comprehensive output. Thesame is true of devotional practices. The rituals associatedwith the daily �� of ��are devised to help desiredmental and emotional conditioning of the ��. These aresimple and could be practised by every one. It should be notedthat these are not mere customs or mechanical acts. Rather,these are derived from in-depth understanding of the spiritualnature of human self. For adept performance of daily ��it is important to note the implications and sentiments associ-ated with them as highlighted below.

One is free to choose the �� or �� mode of ��as per his mental makeup. One needs to select an appropriateplace where he or she could perform the �� at the sched-uled time every day without any disturbance. Usually a sepa-rate room or a quiet corner of a room in the house is suitablefor this purpose. Or, one may go to a nearby temple, on a bankof a river or in a garden and adjust the daily practice at such atime and spot which is relatively silent…. The place of wor-ship (�0,��+�) should be kept clean. In ��, aphoto of �� is placed on a small stool and is wor-shiped every day by flowers etc. (A special photograph forthis “��” are available at Shantikunj, Hardwar orat any local center of Gayatri Pariwar). '��does not require any photo or idol, as here, the rising sun orsome subtle concept is meditated upon.




Early morning is the best time for regular ��. One shouldcommence it only after the routine cleansing of the body. Incase of sickness or weather constraints, bathing could be re-placed by partial cleaning or sponging. The ��1�� as described below should be performed through heartbefore japa and �� in the daily ��. This could berelaxed in case of travelling etc. In similar unavoidable condi-tions, the daily �� could be performed only by japa and��.

Daily �� with Panca Karma ��: Sit on acloth or kush carpet in a comfortable posture (preferably withcross-folded legs or “��”) with erect spinal cord.Keep a ��+� � or small glass full of water and lit a ��and agarbatti in the �0,��+�. The rosary (preferably ofbasil or sandalwood beads) should also be kept handy. The�� procedure has four parts – (1) Pancakarma of pu-rification; (2) !�� (Invocation); (3) Japa and!�� and (4) 0��-��. Each could be performedin 2 to 5 minutes except japa and ��. The latter shouldbe performed for 15 minutes at least; the �� couldchoose a longer duration as per his convenience.

(1)� �� (or the� ��-��):�The following�five (panca) rituals are meant forthe purification of the body and mind and harmonized activa-tion of the flow of ��#�:




(i)� ��: Hold some water in the left palm andcover it with the right hand and chant the following mantra.Sprinkle this water on the body while chanting the terminatingsegment – “��…” of the mantra with a feeling that thiswater energized by the spiritual vibrations of the mantra ispurifying your body externally and internally.

The Mantra:2�&�.��3��

4�3� �� #)�� &� ��%��3� ��1�3� |2�&� �� #)�� 35� �� #)�� 35�� ||

(ii) ��: Hold some water in the right palm; chantthe first mantra and drink the water with the chant of “�"��”.Repeat the same with the second and third mantras.

The Mantras:2�&�.��#�� "�� |1|2�&�.�(�� "�� | 2|2�&�.��4� �3� �(�� (�3� ��&� "�� |3|

These three �1�� are performed with an intense feelingof drinking the *��&, ��& and +�& currents of ��;as though an infant is gaining vital energy by sucking hismother’s milk.




(iii) ��: Tie the �� or touch this centralspot (above the suture) on the skull. Close the eyes and chantthe following mantra with a determination that the divine radi-ance of �� attracted thereby is being absorbed in thebrain and is inspiring righteous thinking and illumination of mind.The Mantra:2�&�/��0��#��5�!�� $�,�3� �� |$�67��!�� 5� $�,��&� ��6�� ||

(iv) ��: ��#�� are well known breathingexercises for harmonizing the breathing. A simple��#��6�#� ��#�� is performed in the pancakarmaafter enunciating the following mantras. For this, inhale slowlyat a steady pace with a feeling that the ��#�� of ��inspissated around is being drawn-in with the breath. Hold thebreath for few seconds to absorb this ��#� that is spar-kling like immense glow of the rising sun… Now exhale thebreath at the same pace with a firm belief that the impuritiesand vile assimilation from inside are being expelled forever.Hold the breath out for few seconds with a feeling that the��#� is spreading out in the infinity after destroyingthe vices and sins inside. Repeat this cycle three times. Theduration of holding the breath is normally maintained as halfthat of inhalation/ exhalation in each cycle….

The Mantras:




2�&�%�035�2�&�%��35�2�&� "�35�2�&��352�&� 8��35�2�&�$��352�&� ��&� |2�&$��#��&�%��!��!��!��4��3��1�� || 2�&�� 8��3� ��(��&%��&�%��%��3� "�3�2�&� ||

(v) ��: In this process, the fingers of the right hand aresuccessively soaked in the water hold in the left palm andtouched upon (from left to right) to the mouth, nose, eyes, earsarms and thighs after chanting the respective mantras. Thewater remaining in the hands is sprinkled over the entire bodyin the end.

The Mantras:2�&��9�� | (mouth).2�&�'��#�� | (nose).2�&�.� #��/�� | (eyes).2�&� ��#�� | (ears).2�&�%�� %�+�� | (arms).2�&��2,�� | (thighs).2�&�.��67��9��$��3�� | (wholebody).

The process of purification by the pancakarmas signify thatonly those possessing the piety of body and mind are worthyof ��0,�� (worshiping the God). It may be noted that allthe pancakarmas could also be performed by chanting onlythe ��.




!��0,�� begins after the pancakarmas.

(2) !��"#��: �(�� 0,�� is the first step here.We are born and brought-up in the lap of mother earth. Ourlife has no existence without its shelter and support. This moth-erland is thus like a �� to us. Therefore the earth (�(��), the motherland is worshiped before the principal God(�67��) of the ��. As a mark of gratitude, onespoon of water is sacrificed to the earth and it is worshiped byflower etc and paid regards (��#��) while chanting thefollowing mantra – with the sentiments that we should also beendowed with the endurance, generosity and forbearance likethe earth.

The Mantra:2�&��(�� $"��!�(�� :��5� !�� $"�&��#��!�(��,$"�&� /�� !��!��5� ��&� ��0/�� |

Invocation of ��:Invocation of the �� is then prayed throughthe following mantra with the intrinsic feel (through the depthof the heart) that the divine power of �� is descendingand consecrating in our inner self.The Mantra:2�&��!��5� $�� %��,��/��&��%��'�� |2�&��'��3|� ��5� ��5��0,��5!��|�$��'�� |




Invocation of the Guru: Guru is an angelic reflection ofthy-glow that guides the righteous evolution of the devotee…With a prayer for the blessings of our divine �� – Rev.Gurudev Pt. Shriram Sharma Acharya and Van. Mataji Smt.Bhagavati Devi Sharma – for the adept performance of the��, we invoke the grace of the guru by the followingmantra:

2�&��,� �� #�, �� |��&5� $�� 0��'��3||.��)��)�+��,� �� 4��/��1��|$��!�� 4��, Tasmai ��'��3||2�&� �� '��3 | ��5� ��5�0,��5�!��|� $��'�� |

The spiritual experiment of Japa and Dhy�na beginsat this stage.

(3) Japa and Dhy�na: Japa means rhythmic enunciation ofa mantra at a consistent amplitude and frequency. Severaltypes of japas are described in the ancient science of man-tras. The �� ,�� is most suitable for the daily ��.The enunciation of this japa is such that – the lips and tonguemove but the volume of voice is kept so low that even thepeople sitting besides would not be able to hear it. This type ofjapa avoids disturbing others and it also supports mental con-centration of the ��. Minimum three rosaries (3 X 108times) japa of the �� Mantra should be performed dur-




ing the daily �� (at an average frequency, it takes about6 to 8 minutes for 108 times �� ,�� of the ��Mantra). If possible, the number of japas could be increasedfurther by some more rosary counts; usually the experienced�� practice up to eleven rosary counts at a stretch.The regularity (fixed number and pace) of japa should bemaintained every day.

Japa is a kind of cleansing and sharpening process. Continu-ous friction makes the stones smooth; the scrubbing of soapon the cloths or the body removes the dirt from the latter…The cyclic pressure and attrition induced by the mantra-japaalso serve this purpose for the cleansing of the mind and theinner sentimental core.

While performing japa, one should maintain mental concen-tration and feeling of uprooting of the vices from the body andmind and subsequent spiritual refinement of the inner domainswith the ascent of sadbuddhi.

!�� (meditation) is essential for complete effects of japa.The latter would be a mere ‘mechanical’ exercise of the vocalsystem without ��. In the initial phase of �� oneneeds an object or a concept that is to be focused or meditatedupon. The �� may select a divine symbol or image ofGod for this purpose as per his nature and faith. Meditationupon rising sun is most recommended for the �� during�� .




The devotees of the �� of �� also oftenattempt to visualize her in the bright core of the sun – as thedivine mother, the Goddess sitting on snow-white swan. Thesublime presence of the Mother ��becomes intense withthe engrossment of ��’s consciousness. The latter dedi-cates his self in the holy mother’s lap like an infant, and feelsbeing blessed by the nectar of her spiritual milk, which puri-fies, strengthens and illuminates his personality from within….

It should be recalled that the mother experienced in the mentalimage is not a woman, rather the Goddess, the divine sourceof all noble virtues, motherly love, goodwill and beatified pow-ers. This meditation becomes natural and effective with theincreased piety of emotions and depth of faith… This ��is supposed be progressing well when all disturbances begin todisappear and the devotee despite being a normal adult in thephysical world forgets his identity and finds himself as an in-fant in the course of the meditation…. He gradually begins tofeel as though the nectar-milk of the divine mother is spread-ing like a spark within him and is burning out all the assimilatedvices, blemishes and infirmities. The glow and heat of thisspark is transforming him into an eminent being…. And thathis life is being gradually transmuted from sinful decline toideal evolution… ; from a man-animal to a great human, anangelic personality…. With aroused purity, self-confidence, andall-round eminence, he is getting endowed with divine virtuesand potentials...




The �� involves deep meditation on the risingsun with an engrossed feeling that the nectar-glow of ��is reaching the �� along the sunrays and spunning anaura of light around him. This radiation is slowly penetratingthe ��’s body and energizing all sense-organs and fac-ulties… The insidious incontinence of the ears, nose, eyes,tongue and the genitals, etc, are evaporating and all the sense-organs are getting refined and sharpened by this brilliance.…This aura is now expanding towards the brain and refining allthe mental and intellectual faculties. The smog of intemper-ance, ego, selfishness, fear and varieties of illusions inspis-sated in the core of mind is destroyed by this divine radianceand the�� indwelling in it is kindling unique sparkof awareness, alacrity, self-control, enlightened thoughts andspirituality….

The �� should continue the �� with the inner per-ception that the glow of �� immanent in this aura isentering the deeper domains of the heart – the emotionalcore… and slowly eroding the incompleteness, the fears, andastray search of the self… This beatific light is eliminating thedarkness of fears, ignorance and the narrow, selfish percep-tions of the self. The individual self is being absorbed in thedivine aura and thus unifying its identity with thy grace –– likethe self-sacrifice of a moth in the flame, or the sublimation ofan �� in the ��i… The glow of the soul is absorbedin thy radiance… This grand union of the soul with its absoluteorigin is generating infinite bliss. With this sublime impulse, the��’s heart gets immersed in the ocean of divine inspira-tions. This ennobles spiritual evolution of his aspirations, emo-




tions, inner personality and intrinsic faith. He realizes his di-vine nature and adopts the conduct worth thy grace andideals.As the continuation and emotional depth of engrossment in the�� intensifies, the intimacy of the rejuvenation of thedevotee’s soul with the divine source of meditation becomesmore enliven and strong and effectuates sublime transmuta-tion of the �� with cherubic illumination….

(4) ��: After completion of japa and ��,the water kept in the ��+� � at the �0,��+� is slowly poured(in the basil plant) as an offering in the direction of the sunwhile chanting the following mantra:

2�&� 0�� ,� $�,�� 8�� |.��%��, ��#��&�!�� ||2�&� 0�� '��3, �� '��35� %��'��3 ||

Here the water kept in the ��+� � represents our (the��’s) small identity and the sun is a symbol of the limit-less %��&. The process of �� is meant toinspire dedication of our potentials, our deeds and our life tothy ideals and divine aims. The water offered here is evapo-rated and spread in the sky. It is then enshowered in an ex-panded area as clouds or dew droplets. The purpose and teach-ing of �� is that – the water (resource) of ourtalents, assets and potentials should not be kept confined to




the narrow boundaries (of selfish possessions and pleasures)… Rather, it should sublimate and expand for use in altruistaims of the social and global welfare.

Contemplation on the Teachings of the ��Mantra

Contemplation on the meaning of the �� Mantra�duringthe japa-�� helps excellent emotional conditioning. Itcould be practised in other times of the day as well. The wordmeaning of the �� Mantra is as follows: 2�& – theOmnipresent, Almighty God, the %��&; %�03 – embodimentof vital spiritual energy; %��3 – destroyer of sufferings;"�3 – embodiment of eternal happiness; Tat – that; ��3– bright, luminous like the Sun; ��#�� – best, most ex-alted; Bhargo – destroyer of all sins; Devasya – divine;!�� – may imbibe; Dhiyo – intellect; Yo – who; '�3 –our; ��1�� – may inspire.

The meaning of �� Mantra is the universal prayer –“We consecrate (in our souls) that divine, blissful, omnipotentdestroyer of all sins and sufferings, ultimate life force. Thatabsolute thy radiance may illuminate and edify our intellecttowards the righteous path”.

Interpretation of this meaning implies three spiritual faculties– (1) conceptualization and perception of the divine reflectionof God; (2) Reception of thy inspirations and the inner spirit of




imbibing divine element in the individual self; (3) Universalprayer for enlightened intellect. Each bears extraordinary psy-chological and spiritual influence on human self.

It is said that the conduct and deeds of a person are shaped byhis thoughts. Whatever we think attentively and contemplatewith engrossed mind is subliminally inscribed or assimilated inour mental folds with growing force of attraction for similarthoughts. Our mentality and attitude begin to flow in corre-sponding direction. Continuation of this effect unfolds deepersecrets of the related streams of hidden knowledge and in-duces associated psychological impact.

The first part of the �� Mantra signifies those reflec-tions of the infinite power of thee that are of paramount im-portance in human life. The more we contemplate on thy vigor,absolute eminence, beatified bliss and thy power of quenchingall sins and sorrows, the deeper and intensive would be theirimpact on the mind…. This would cultivate corresponding vir-tuous inspirations and power currents in the inner domains ofmind. Consequent noble tendencies, enlightened attitude andsagacious approach would begin to gradually ennoble the in-ternal and external progress of our life…

The second part of this mantra implies the oath, the motiva-tion to inculcate the above virtues of thy manifestation in ourinner self. This means that our contemplation or meditationshould not remain confined to the conceptualization, imagina-tion and thinking of God. Rather, thy afflatus should infuse in




every particle, of our body, every domain of our mental andemotional perception should be pervaded by it. Our personal-ity, our self-sensation should be experienced as fully immersedin the spiritual aura of thy virtues. Whenever we are engrossedin this feeling through heart, it works like reality and educesremarkable spiritual illumination and empowerment….

The third part is a divine prayer of sadbuddhi for all. It isindeed the key to accomplishment of the cherubic bequestsimplied in the first two parts of this mantra. In order to realizeand adopt divine tendencies we will have to liberate our intel-lect, our ‘wisdom’ from the influence of ego, avarice andcravings of worldly passions and purify and bring it to the righ-teous path. As our astray, agile, illusioned and maligned intel-lect will be refined and illuminated into discerning sadbuddhi,our conceptualization and perception of divinity will becomemore real, natural and vigorous. This would enable inculca-tion and adoption of angelic virtues and thy grace in all realmsof our life and bestow immense peace, joy and glorious andprosperous growth eventually leading to what may be describedas the ultimate success…

�� and Yagyopavita –– Two Sacred Symbols of��

�� and Yagyopavita symbolize the distinguished disciplinesassociated with �� . These are embodied atthe time of mantra �� (spiritual initiation of the ��)of ��.�The notion of dwijatva is incorporated in these




two; dwijatva implies second birth – the beginning of a newlife, from ignorance to enlightened knowledge and spiritualawareness. It is not that one can’t perform, or, has someprohibition or constraint in performing �� with-out wearing a yagyopavita and maintaining a ��. Everyman and woman can practice �� ,��without any restriction. The piety of mind and heart are themost desired qualities for the devotion to ��. Theobservance of the disciplines of �� and �� cer-tainly makes its initiation and accomplishment more adept andfacile…�� and yagyopavita are integral components and reveredsigns of the Vedic Culture. Every person who is assigned im-portant duties is given some ‘marks’ or ‘symbols’ to display aswell as remember the dignity and earnestness of his responsi-bilities. The uniforms or professional dresses of Army-per-sonnel, Policemen, Doctors, Advocates, etc do have specialsymbols attached with them. The Indian cultural philosophyaffirms and guides the purpose and success of life in prevent-ing the thoughts and conduct from evils, ignorance and declineand excelling towards morally refined humanness and divin-ity… It has been a tradition here that those determined to adoptthese noble ideals would keep �� and yagyopavita.

�� and yagyopavita are not only the glorious symbols ofVedic Culture, but these also vividly represent the great pur-pose and divine goals of human life. Although each one of usis born as a human being, but that is true only biologically. Theanimal instincts and unbridled tendencies of sensuous lust, self-




ishness, jealous etc are assimilated in almost every one sincebirth. The development of one’s personality as endowed withthe true majesty of humanness begins only after he learns andadopts the moral values and disciplines of humanity and en-deavors purify his mind and inner self… This transition is whatis termed as initiation of dwijatva. The yagyopavitasamsk�ra (thread ceremony) is performed to awaken andteach the disciple and enable this initiation.

The word “dwijatva” means attainment of second birth. Thefirst birth (the biological birth) of a human takes place fromthe mother’s womb. His spiritual guru is the architect of hissecond birth. The guru cleans and enlightens the disciple’sinner personality. He cultivates the seed of noble thoughts andvalues and nurtures them carefully in the disciple’s mental andemotional fields. An otherwise dross, barren and wild landthus gradually grows into a well-maintained blossoming gar-den…. This upright transmutation of personality is indeed a��+�� or second birth. The preaching, inspiration andspiritual grace of the guru effectuates this process with the�� of ��Mantra thus making the disciple a dwija –who has embodied dwijatva.

The (new) life of a dwija then begins with an oath to live forthe high values of humanity. Wearing a yagyopavita (afterthe �� of the �� Mantra) is an indication, a determi-nation, an announcement, of firm belief in this pledge.Yagyopavita is also described as a symbolic idol, a sacredimage of ��. The idols of different manifestations of God




are enshrined in temples, at some sacred places of religiousimportance. But in view of the perennial, preeminent, univer-sal significance of �� , its sacred image is conse-crated so close to the heart in the form of the ��wore on the chest….

The nine threads of yagyopavita represent the nine segmentsof the ��Mantra; the three knots symbolize the three�� – %�03, %��3, "�3 and the principal knot(Brah& Granthi) the root – 2�&. The yagyopavita is a‘bond’ of thread that constantly reminds that we should livewithin the disciplines of human-religion, ethics and noble val-ues. The dwija who enshrines this symbolic idol of ��on his shoulders, chest and back should realize that everymoment he is surrounded by the sublime aegis and powers ofthee… He should therefore adopt a life that is harmoniouslyconcurrent with thou will and divine dignity of thy grace…

�� is another prominent symbol of one’s dedication to greatvalues. It is a flag of divine culture on the fortress of thehuman brain. As the national flag is hoisted on the governmentbuildings, the �� gloriously resides on the head of the devo-tees of ��. The rite of ��-�� in thepancakarmas of �� is, apart from its spiritualsignificance, a mark of respect for the divine flag.

The purpose of �� is to distinctly remark that the mind of afollower of the divine culture should be a sacred center ofenlightened thoughts and ideals; there should be no place for




any maligned, perverted or unethical thought or mental instinctin this ‘shrine’. Only the royal army or the people of his ownstate are allowed inside the stout fort of a king. The king’svalor and might ensures that the enemies can’t even enter orpeep in its periphery. Similarly, the entry of evil or untowardthoughts should be completely banned in the fortress of themind that is glorified by the flag of ��. The disciple shouldremain alert and maintain a sagacious vigil on what his mindthinks or aspires for. Virtuous and righteous thoughts shouldbe invited and well protected in this orgulous bequest… bytheir creative adoption in deeds and conduct.

The distinct spot on the center of the head where �� ismaintained also has scientific significance. As per the sa-vants of Brain-Sciences, this region is like the navel or theheart – the functional center of the brain. This spot, rightabove the suture, is described in the science of yoga as theradar-sensor of the �� cakra (the crown-center ofthe extrasensory powers). Likewise the connection of a fruitwith the stalk, this cakra links the individual consciousnesswith the sublime cosmic impulses via the ‘antenna’ of the ��.This super delicate center in the brain needs extra protectionfrom injuries, jerks, seasonal variations etc. �� also servesas a soothing shield for this purpose.

Yagyopavita and �� supplement the inspirations for psy-chological and spiritual refinement. While the �� refers tothe observance of purity of thoughts and sentiments, theyagyopavita reminds the determined endeavors of maintain-




ing the piety of body and conduct. While the �� pertains tothe implications of the divine knowledge (��) of ��,the�yagyopavita symbolizes the disciplines of moral deeds in�� . The coherent combination of the two –illumined knowledge and ideal actions, is essential for achiev-ing completeness in human life and evolving it from beastli-ness to humanity…, and eventually to the high realms ofdivinity…

Grace of the Noble Guru and Initiation of ��Meditation

The �� of ��–�� and the yagyopavita�� (thread ceremony) are intermittently linked with dedi-cation to a noble Guru. The �� Mantra is referred asthe Guru Mantra. In the times of yore, the children used togo to the gurukuls for comprehensive education and trainingand ideal personality development. The learning of Vedas usedto begin there with the �� of ��as the Guru Man-tra. Today we may find lots of fake gurus and their variegat-ing, arbitrary guru mantras. But in the ancient age of thedivine Indian Culture, the ��Mantra alone was reveredfor �� .

Dedication to the spiritual master (guru) helps cultivation anddevelopment of �� and �� "�� – the essential elementsfor the success of ��. The activities associ-ated with the rituals of �� would be sheer mechanicalacts if devoid of �� and �� "��. Without the inner sup-




port of these two, the observance of the desired disciplines toowould only remain like daydreaming. The sublime linkage be-tween the guru and the disciple is sustained and strengthenedby the �� and �� "�� of the latter…. This is whatenables the progress and accomplishment of the ��.As the initial practices with bows and arrows gradually helpsa warrior develop into an intrepid archer, the initial sentimentsof �� and �� "�� on the guru also grow and endowthe disciple’s heart with immense devotion to divinity and thylove…

In some scriptures, there is a mention of a ‘curse’ of MaharshiVashishtha and Vishwamitra on the (�� of) ��Mantra and it is said that only those who remove this con-straint could proceed with �� . This rhetoricdescription signifies the secret that �� shouldbe endeavored with due disciplines under the protection andadept guidance of an experienced, spiritually elevated guru.The word Vashishtha (�� 67��) means – outstanding sagac-ity, pious excellence. Those accomplishing the �� of125 lacs of ��Mantra Japa�were bestowed with thetitle of �� 67�� in the Vedic Age. “Liberation from the curseof the great vedic rishi Vashishtha” implies that the �� of��Mantra should be taken from a guru who is en-dowed with the qualities and experience of the level of“��”. Vishwamitra means the mitra (friend) of the �� "�(whole world). The aforesaid rhetoric scriptural saying fur-




ther implies that the noble guru for the �� of ��Mantra should be an altruist, duty-bound saintly �� wholoves all and cares for global welfare.

!�� blessed by such a siddha guru – who possesses thevirtues of being �� 67�� and �� "��, alone can activatethe �� in the mantra. �� endeav-ored as per his teachings would be perfect and beatified….�� and �� "�� and devout practices of mantra japatoo would not be complete unless initiated by such a nobleguru of ��. Having the beatitude of a siddhaguru of ��is like a propulsion that almost fliesthe disciple half the path of dedicated �� in the begin-ning itself. This is what is reflected in the poetic phrase of“emancipation from the curse”. There should be no doubt ormisinterpretation of the scriptural mention after the aforesaiddecipheration. It is indeed a perennial truth that no power inthe cosmos could ‘curse’ or ‘restrain’ the Omnipotent, Abso-lute, �� .

�� initiated by the �� through noble guruproceeds with extraordinary spiritual support. In the twentiethcentury, Vedmurti Pt. Shriram Sharma Acharya is revered asmost authentic, pre-eminent, siddha guru for the �� of��Mantra. His life was absolutely devoted to ��. He had scrupulously accomplished the devout�� of twenty-four �� 1��#��of – a divineendeavor attempted on this earth for the first time since theVedic Age of Vashishtha and Vishwamitra. The thinking, feel-




ings and deeds of this noble spiritual master, saint and saga-cious scholar were unified with the altruist sentiment of globalwelfare. His heart breathed to love all beings. This pioneer ofthe renaissance of the almost lost or forbidden ��was indeed the Vashishtha and Vishwamitra of this era. Mil-lions of �� were enlightened and blessed by him in�� without any discrimination of sex, caste,cult or social status.

After voluntarily shedding the sheath of his physical body in1990, this angelic devotee of ��, is active with ever stron-ger and expanded spiritual force in his subtle and astral body.Devoted disciples and seekers of absolute knowledge of�� constantly experience and receive his subliminal guid-ance, protection and guidance. Likewise the millions of�� across the globe, who were blessed by his sublimepower after 1990, all aspirants of ��may receivethe mantra-�� from his divine presence in the “�� -samskaras” organized by the enlightened representatives ofthe Gayatri Pariwar. And commence the ��- ��of the ��Mantra with inner faith….

Inevitable Role of �� in Divine-Worship

The process of japa-�� etc in the daily ��of�� may last only for a small stretch of time every day.But this alone does not suffice for the supernatural effectsand spiritual blessings of ��. �� is essentialwith ��–��. As food and water, night and day,




summer and winter, man and woman are supplementary tomutual existence, so is the conjugation of �� and��. �� would remain incomplete without��.�� is an endeavor of overall self-refinement. It has tocontinue round-the-clock. It demands the ��’s consis-tent alertness and discerning observation of his habits, thoughts,every reaction and action to find out if there is any blemish,vice, disorder or infirmity. The soldiers on the front have to beon constant vigil of the enemies’ movements and intentions. A�� too is a warrior in the battlefield of his own life. Hehas to be aware and watchful on every front of life. This de-termined aptness inculcates �� as a natural componentof one’s life.

�� is a pledged vow for fair and prompt self-analysisand discerning improvement. A �� is supposed to striveto ameliorate his attitude, behavior and nature and cultivatemore enlightened and virtuous tendencies and talents. Thosewho think that only the sincere performance of japa-dhy�na(��) would serve the purpose of ��should wipeout such illusions from this very day. Else, they may neverexperience the amazing boons and divine grace of ��and would be disappointed… �� indeed gives initialinspiration and support for �� but the depth of mentalengrossment and the internal and external piety required forthe spiritual effects cannot be aroused and sustained without��.




Practical Guidelines for ��: The moment you getup in the morning is the most auspicious time to begin your��. Before leaving the bed, relax and devote few min-utes to ponder as though it is your new birth for one day –think about the original power and piety of your soul; accord-ingly focus on the aims and enlightened mode of achievingthem in a better way today. Plan the day’s schedule and themajor activities and the topics or direction for contemplation.The plan should systematically incorporate practice of –– (i)Indriya Sanyam (self-restrain over the sense-organs, conti-nence); (ii) Samaya Sanyam (constructive and efficient useof time); (iii) Vic�ra Sanyam (positive and focussed thinking);(iv) Artha Sanyam (optimal use of wealth and other resources).

Self-restrain over the passions of the tongue and the genitals –is most essential to sustain physical and mental health and vigor.The greed of the tongue if left unchecked disturbs the eatinghabits and diet, which result in stomach-upset, hampering thedigestive system, overweight and varieties of associated healthproblems. The uncontrolled concupiscence and sensuous ex-citement are more detrimental as they drain out the vital en-ergy and gradually squeeze out the physical and mental strength.The ‘pleasure’ of few minutes burns out a lot of physical andmental energy by this invisible loss of vital power and ��#�.Complicated psychosomatic, bodily and psychological disor-ders and diseases follow consequently… Due care is there-fore necessary to observe balanced austerity and chastity inone’s routine.




Disciplining what and how we speak is also a part of control-ling the tongue. As we all know, it is the quality of words spo-ken that plays a crucial role in the familial, social and profes-sional relationships. Every aspirant of improvement in person-ality and soothing progress life should therefore give utmostimportance to observing modesty, authenticity and wisdom invocal communications. “Speaking Less and Thoughtful…” isthe key to success here. Mental enlightenment via �"��and �� lends excellent support in adopting indriyasanyam.

Samaya Sanyam requires a well managed, constructively busyschedule of the day, which leaves no room for lethargy, dull-ness or wastage of time in haphazard activities, empty-headedness, or daydreaming. Time is life. One can gain enor-mous boons by making prudent use of every moment of time.Efficient time-management is therefore expected from wiseman and woman. While chalking out a schedule for the nextday or week, care should be taken to avoid over-estimatingown potentials and overlooking the likely obstacles. The sched-ule should not be heavy and hectic. A balanced distribution oftime for necessary duties, essential rest, mental and physicalfitness and constructive projects – manageable in the currentcircumstances should be planned initially. Revision may be in-corporated based on critical review of how the planned schedulehas been implemented in practice.




Artha Sanyam could be maintained by observing the principleof “Simple Living High Thinking”. Indian Culture advocatesausterity in every walk of life. Artha Sanyam could be easilyimplemented by adopting the standard (materialistically) ofaverage Indian life-style. Planned budget and cautious shop-ping helps reduce excessive possession, extravaganza andwastage of money… Optimal economic planning also enablessavings for more important purposes and necessary use.

Vic�ra Sanyam means to restrain and protect your thoughtsfrom arbitrary, perverted, or cruel imaginations and impulses.And thoroughly channelize the thought process in focussed,constructive and sagacious directions. The agility of mind, theassimilated instincts and habits and the influence of the ambi-ence make this task rather difficult. Narrow minded, selfish,mean, erotic, abject, furious, repulsive, depressing and variet-ies of other declining emotional impulses and vague thoughtskeep bubbling up in the mind from time to time. An army oftrenchant counter-thoughts and inspiring memories needs tobe kept ready to instantly annual this untoward invasion in themental domain. This should be intensely cultivated as a habitwith due awareness and training of the mind.

"�� – study of enlightening thoughts, stories, religiouspreaching and lives and works of great personalities, shouldbe made an integral part of the daily routine. "�� is anexcellent psychological remedy against the declining pressuresof passions and ignorance of mind and it is also an unfailing




measure for cleansing out the insidious and evil instincts andthoughts rooted in the mind and floating in the subtle atmo-sphere…

As far as possible, some time should also be spent in the enno-bling and inspiring company of saintly scholars, sagacious think-ers and other great personalities. However, one need not worryeven if such a “satsang” is not possible, as one could listen tothe recordings of their discourses and teachings. Moreover,after a regular practice with keen interest, �"�� be-comes vivid and ‘interacting’ and begins to serve the purposeof satsang too…. Whatever is learnt in �"�� (orsatsang) should be deeply contemplated (cintan-manan) andanalyzed whenever the mind is not engaged in any construc-tive work or serene intellectual or creative activity.

This apparently simple practice of practice (of �"�� –satsang), if observed sincerely for at least thirty minutes aday, every day, soon induces marvelous effects…. The vicesand weaknesses hidden in the dark corners of the mind beginto appear on the surface and are swept out with greater forceof elevated mental strength. The purpose and goals of lifebecome clearer and the mind gets timely inspirations and guid-ance to march ahead with greater confidence and sagacity.The �� of �tma-bodha and tatva-bodha induces spiri-tual illumination of mind at this stage.




�tma-bodha and tatva-bodha could be practised before sleep-ing and before leaving the bed. This involves engrossed pon-dering and analysis for – (i) �tma cintana, (ii) �tma sudh�ra,(iii) �tma nirm�#� and �tma-vik�sa.

�tma cintana means self-analysis. For this, his activities ofthe particular day, line of thinking and behavior are reviewedcritically by the �� like a faire judge. �tma sudh�radeals with identifying the possibilities of improvement in nearfuture. The untoward habits, deficiencies and tendencies arescrutinized with respect to the self-analysis and effective waysof attempting to rectify some of them from the next morningare sought for. �tma Nirm�#a incorporates recognition of themodes of righteous development. The virtues or talents thatwould be suitable for this purpose and are feasible to be adoptedsoon are chosen. The �� determines rigorous attemptsto bring them in his conduct….

�tma Vik�sa is the higher phase in which the �� pon-ders over or regards his “self” as a tiny reflection, a fractionof the omnipresent, omniscient thee and experiences the wholeworld as the expansion of his own self. This generates thesaintly feeling of “vasudhaiva kutumbaka”. Care should betaken that this practice does not remain a mere imagination orphilosophical concept alone. True �tma Vik�sa – divine evo-lution of the self, begins only after the aforesaid feeling gradu-ally becomes a reality in the ��’s life. Inculcation of thismay begin with adoption of greater tolerance, respect for all,modesty, understanding, generosity and selfless service by the




�� in his interactions with the family and friends andsuccessively expand his altruist attitude and love for all to so-cial, national and global domains….

One may devote about fifteen minutes before sleeping andabout the same time before leaving the bed the next morningfor the purpose of �tma-bodha and tatva-bodha and mentalpreparation and planning for the next day. The �� shouldsleep after paying reverence and gratitude to the God and Gurufor the divine grace and inspirations bestowed upon him thatday. Before engaging himself into to planned activities of theday the next morning, he should pray them for blessing cour-age and guidance to enable him strive for this tapa-s�dhan�.Sincere attempt to adopt �tma-bodha and tatva-bodha inpractice is indeed a tapa-�� – devout, ascetic spiritualendeavor.

Adept and sincere observance of the ��–�of� indriyasanyam, samaya sanyam, artha sanyam and vic�ra sanyamand by ��tma-bodha, tatva-bodha with �� isthe key to glorious success and divine transmutation of humanlife….

Be Blessed by the Yug �akti

Age after Age, the �� descends on the earthas thy savior in different incarnations. �� !��,�� +�, ��+�� , ��"��, �� are allits manifestations. Great souls also come into being as envoys

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of the divine power with all its incarnations. The Parivrajakasof Buddha, the first Disciples of Christ, the Dharmacharyasof Chanakya, the Satyagrahi followers of Gandhi were allthe ‘messengers’, the ‘instruments’ of the different experi-ments, the different expressions of this �� in theModern Age.

Today, in the critical phase of Kaliyuga – that appears to beleading to absolute decline and global devastation, there is analarming need to emancipate people’s mind from the deadlyinfluence of Kaliyuga in the subtle world. Spiritual refinementand reorientation of the maligned and perverted minds is thecall of the present era….All of the spiritual elements and seeds of divinity that educethy light in the ��’s inner self are immanent in the twenty-four distinctive syllables of the ��. These caneffectuate divine purification and righteous orientation of the��’s heart, mind and intellect. This has been experi-enced and unanimously advocated by the rishis, munis, sages,yogis and spiritually enlightened great personalities since thetime of yore. The divine incarnations in human forms too havebeen the devotees of the ��….

Sadbuddhi and Sadgy�na – spiritual wisdom and pure knowl-edge, are the perennial elements of divine elevation of humanlife…. In the present era, when the devil’s demons have uni-versally shrouded human mind and intellect, these appear tobe the sole silver lines of hope and remedy. The grace of�� – the Goddess of Sadbuddhi and Sadgy�na, is there-




fore utmost prayed. The super science of ��encom-passes complete knowledge of the welfare of all living beings.��bestows divine enlightenment and gloriousprogress of the present life and the lives beyond…. There isno ��-�� equivalent to this pre-eminent spiritual en-deavor. The enormous potency of the �� Mantra isn’tmagical or imaginary. It is indeed a super scientific effect ofthe immense power of �� and the subliminal spiritual forceof the inner sentiments…. Everybody – whether a believer ora non-believer, could benefit from the scientifically endeav-ored japa-�� of �� Mantra.

In the present era, the �� has descended as Yug�akti to ruin the reign of the devil of durbuddhi that has en-slaved human mind and is the root cause of all the man-madeproblems and the untoward detrimental developments on allfronts of life. Likewise the other faculties of the Vedic Cul-ture, the great science and philosophy of ��toogot shrouded in the mist of antiquity and ignorance with theadvent of Kaliyuga in the modern age. There were hardlyany texts or authentic commentaries available on this deepknowledge. Whatever was there, was too complicated andincomplete and beyond the comprehension of the commonpeople.

Some ego-driven scholars and some fake ‘savants’ of vedicknowledge had created such a confusion and distortion fortheir selfish motives that no aspirant of true knowledge coulddare decipher this �� or attempt ��. Illogi-




cal interpretation and misconceptions like –– “only Brahminscould practice ��-�� (moreover, the word “Brah-min” wrongly propagated as that by caste)”; “women shouldnot know or chant the ��Mantra”; “The �� Man-tra is a secret, only to be told by a ‘guru’ in the ears of the‘deserving’ disciple”; “�� is cursed and prohib-ited…”, etc –– were quite common among the masses untilpast few decades. These baseless and blind convictions hadmaligned and damaged the pearl of invaluable knowledge andultimate welfare.

Vedmurti Taponishtha Pt. Shriram Sharma Acharya had sharp-ened and revived the divine glow of this buried diamond by hispeerless, ardent tapa-s�dhan��and angelic spirituality. RishiBhagiratha’s tapa had brought the holy Ganges on the earth.The devout endeavors of Pt. Shriram Sharma Acharya en-abled the epochal descent and unalloyed flow (comprehensivedecipheration) of the Ganges of the super knowledge for theemancipation of the world from the smog of Kaliyuga.

He scrupulously studied, researched and himself experimentedon �� through the paramount dedicated�� of��. His life was a remarkable evidence ofthe authentication of his absolute knowledge of the super sci-ence of ��. The divine luminescence of ��and supramental attainments of the spiritual force of ��was visible in every impulse of his thoughts and senti-ments and every expression of his conduct and deeds.




He presented the great knowledge of �� 5��-��and the science of ��Mantra in athorough, comprehensive and eloquent style. He was indeed arishi of this era (Yug Rishi) whose sagacious writings, luciddiscourses and adept practical guidance enabled the true lightof �� reach all the men and women –– the illiterates aswell as the educated ones, the atheists and the theists, the richand poor, the healthy, mighty and the weaker or discardedones…, without any barrier. �� was thus incar-nated as 4��. This unfolded the dawn of resurrection ofthe divine cultural values and bright future for the world.

Millions of people across the globe have been blessed by the�� of ��Mantra by Yug-Rishi Pt. Shriram SharmaAcharya. Gayatri Pariwar is a family-like ensemble of thesededicated �� of high morality, who are sincerely trans-acting their worldly duties along with the devoted ��-�� of �� and are also contributing to the altruistconstructive mission of Yug Nirman.Shantikunj, Hardwar, located in the sacred vicinity of the Gangesand the pristine shadows of the Himalayas is the fraternity ofthe All World Gayatri Pariwar. This sapt-sarovar region hadbeen the siddha tapasthali of Maharshi Vishwamitra in theVedic Age. With the arousal and resurrection of the spiritualenergy of this place by the vigorous tapa-s�dhan� of Yug-Rishi Pt. Shriram Sharma Acharya and Rev. Mata BhagavatiDevi Sharma in the modern age, Shantikunj has been erectedas a ��Siddha Pitha. The divine vibrations of the�� Mantra and sublime flow of ��#� generatedby it pervade this spiritually energized tirtha of our times.



Performing �� in Shantikunj fulfils all nobledesires of the �� and induces new light, inner strengthand elevated confidence in them. Regular S�dhan� Satras ofnine days (from 1st to 9th, 11th to 19th and 21st to 29th everymonth) are organized here for comprehensive training for spiri-tual refinement of personality and :��.��67��of ��. Any aspirant can participate in these satras freeof cost without any constraint of creed, caste, sex or socialstatus. A prior permission at least one month in advance isdesired to facilitate proper accommodation in the Ashram pre-mises. Everyone has been bestowed the rare opportunity bythe Almighty to link himself with the epochal flow and beati-tudes of Yug �akti by sincere participation in these �� and enlightening the mind and heart by the supremeknowledge and grace of ��.

* * *



Glossary of terms (in Sanskrit) from ShastrikLiterature1

.��67��: Determined ascetic endeavor aimed at noble spiri-tual purpose.

!�� (or deva): A manifestation of divine powers.

!�� : Spiritual initiation.

Durbuddhi: Illusioned, egotist, cruel, and perverted intellect.

Gurukula: An ashram or school run by a spiritually eminentguru.

��4��: Altruist endeavor for propagation of (righteous)knowledge.

Havans (��& or agnihotra): Small-scale yagya that couldbe performed every-day at home.

Japa: Rhythmic enunciation (of a mantra).

Japa� ��: Japa accompanied by meditation and spe-cific spiritual practices. ��: A divine cow (referred in the Puranas) whosemilk is supposed to fulfil all earnest desires.



:��.��67�� of ��: An ��67�� involving 24000japas of the of �� Mantra with of �� Meditationunder specific disciplines of self-restrain.

'��: The rhythmic flow of musical sound.

��#�: The life-force, vital spiritual energy.

�� 1��#�: A highest level ��67�� of 2400, 000 japa�� of the �� Mantra under distinct asceticdisciplines.

�0,��+�:�Place of worship.

Sadbuddhi – the enlightened intellect that enables prudentdistinction between the truth and the false, the right and thewrong and guides the righteous decision making

Satra: a session.

��: The subtle body, the core of ��#� of the Sun.

Satsang�and "��: Enlightening discourses, discussionsand study of the sagacious thoughts and glorious works ofgreat personalities on different aspects of life.

��: Spiritual endeavor of self-refinement and inner el-evation.



��: Who sincerely performs a ��. Siddhi: Supernatural power and supramental talent.

��: The eternal element of cosmic sound.

��: The omnipotent, ever-existing force of ��.

��: A distinctive lock of hair at the crown point (above thesuture) on the central top of the head.

��and� �� "��:

�� – intrinsic faith and absolution devotion in divine ide-als and thy grace.

�� "�� – unperturbed confidence, inner belief.

Tapa (��): Devout austerity and ascetic endeavors.

$��#�: The confluence of three rivers or streams of power….

��: Devout worship or devotional practice to enablethe devotee recall and experience thy-presence within andaround him.

Vasudhaiva Kutumbakam: Feeling of oneness with the wholeworld.

Yagyopavita: Sacred thread or �0��.



Yagy�gni: The sacred fire of yagya.4��'��: Reconstruction of era by social, cultural and spiri-tual enlightenment.

Translated by:Dr. Rajani Joshi

Indian Institute of Technology, Mumbai

1 (The English letters and special symbols used here for the SanskritScript are in accordance with the international transliteration stan-

dards.)

Printed By

Yuganter Chetna Press, Shantikunj, Hardwar (U.A.)



Documents

94186512 Gayatri Sadhana Why and How ? (Authored by Pandit Shriram Sharma Acharya)