Rewards of discovering the soul

The person, who has consciously discovered his inner-self as the nucleus of energies controlling the varied activities of his world, becomes a detached observer and witness of the ever-changing phenomena of names and forms around him. In spite of being a part of this scenario, such a person remains perpetually aware of the ever-liberated real self (Atma or soul). Like the petal of a lotus flower, which in spite of being surrounded by water, keeps afloat a little over the surface of water, an enlightened person does not get emotionally involved in the happenings of the world.
On the other hand, an unenlightened individual is like an unintelligent small child. So long as a man considers himself as a petty, helpless, tied-up being of the creation, nature treats him accordingly and provides him with means of subsistence befitting him self-image. If you regard yourself as a good-for-nothing, ordinary being, who takes pleasure only in gross physical cravings of flesh, your psyche will be the cesspool of evil tendencies like greed, desires for sensory pleasures, sex, flattery, etc. But once you become consciously aware of the immense potential of your soul by virtue of its eternal relationship to the Supreme Being, you will instantly start manifesting the attributes of your Diving Parentage. Your behavior and temperament will undergo a sea change. A small child does not mind dirtying his clothes, but as intelligent adult hates to do so, he feels very much embarrassed and ashamed. Likewise, when man becomes spiritually more evolved and aware, all the lowly animal tendencies like selfishness, greed, hatred, divisiveness, anger, violence, etc. effortlessly fall away from his nature like dry leaves and he is bestowed with virtuous attributes of divine nature e.g. altruism, loving kindness, inter-connectedness, compassion, selfless service, etc. - and these virtues continue growing with the progression of his spiritual evolution - just as a tadpole grows into a frog, it automatically sheds its tail.
(According to the well-known laws of science, in a compound, the substance having lesser density tends to dissociate from the associated matter. For example; having lesser density than that of water, oil and wood float on the surface of water. Similarly, because of lighter gases in it, hot air and flames in fire rise upwards in spite of downward pull of gravitational force and atmospheric pressure.)

Control of body and mind are different

Now let us endeavor to enter the domain of mind, examine the reality of soul and experience its existence with the help of paranormal powers inherent in the depths of the mind. All seekers throughout the world have been adopting the same methodology. For understanding elementary facts about any subject, there is no alternative to application of penetrating intelligence inherent in the discovery of the reality of self world also require the aid of illumined intelligence. The science of spirituality calls this process as Yoga.
There are many disciplines of Yoga. Some amongst these are meant for health and physical fitness. Others are for spiritual Sadhana. However, good health is an essential prerequisite for entering the path of this Sadhana. The higher disciplines of Yoga comprise Pratyahar (Inward withdrawal of mind and senses from their objects), Dharana (concentration), Dhyan (meditation) and Samadhi (state of Trance) successively. Spiritual seekers also follow many other disciplines - like, Yam, Niyam, Asan, Pranayama etc. The Hath Yogis carry out procedures of Neti, Dhoti, Vasti, Vajroli and other exercise for physical fitness and control. Other have their own specific methods for physical fitness. All of these are basically meant to keep the body healthy so that problems of the body do not create obstacles in course of mind control exercises. The seekers are advised to maintain good health with simple exercises. In today's environment, it is neither advisable nor necessary to follow the traditional ancient physical exercises of Yoga, involving intricate postures.
It would be unfair to ask a person living in a polluted environment of a city to carry out intense Pranayama practices. Such difficult exercises were prescribed for those seekers of yore who lived in the unpolluted environment of the hills, took only fresh fruits for meals, and used unpolluted water from the mountain springs or streams and observed continence. There is no logic in asking a frog to wear a horseshoe. It would kill the frog. Today there is general awareness about the norms for healthy living and these should be strictly adhered to. If there is some disease, an expert medical practitioner of the discipline may be consulted. For our present objective, however, no such physical standards of health are necessary for which one may require prolonged treatment or prior training. Normal health and a relaxed, happy attitude are the only two prerequisites.
Preparation for meditation
Choose a quite place. It is advisable to find a place from of things which may provoke fear or distraction. Since it is not always possible to find an ideal, totally noiseless place, as far as possible, a place having least noise may be chosen. It is preferable to have a fixed place for daily meditation. If it is not possible to find an ideal place, that is, in a forest, on a hill or bank of a river, select a small chamber, where mind is not likely to be distracted. Be seated comfortably, keeping the back straight. It is not necessary to stiffen the neck and chest or to cross the legs, since it might induce discomfort in parts of the body, which will repeatedly send signals to the mind, disturbing its equanimity. Let the body be totally loosened, so that all muscles become relaxed. Let each part of the body feel tension-free, peaceful and at complete rest. A comfortable chair is best suited for this posture. Lying flat on the bed, face upwards, would also serve the purpose, but the head has to be raised a little. Alternatively, one may sit with the back resting against a wall, with a cushion behind the back. Whatever be the sitting posture, the bodu should be loosened like a ball of cotton, so that there does not arise any need for changing positions or adjusting the support for comfort. However, care should be taken to adopt a posture in which, on reaching the state of deep meditation, there is no likelihood of topping.
Keep sitting in this way for some time. Let the body feel restful and mind at peace. In the initial stages, it would require somewhat greater effort but later, with practice, the seeker finds it easy to relax irrespective of the place and environment. A word of caution! This exercise is not meant for simply creating a state of relaxation, in which one generally reaches a state of drowsiness, begins to daydream or flies high on the wings of imagination. Remember! This preparation for meditation has a specific purpose. It is required to be practiced as directed, since it has been created deliberately for a specific objective.
Later, with practice, this state of mind in meditation would become a state of natural awareness (consciousness) and would not require any conscious effort to attain. In difficult situations, of life giving rise to fear, misery, pain, apprehension or stress, such as equanimity of mind would become activated without any conscious effort and the seeker would pass through the crisis in an attitude of calm confidence and peace.
Soul is the nucleus of your world
Now in the above state of meditation collect all your thoughts on the nature of "I". Think absolutely nothing about any external person, place, thing or event. Conceptualize, that factually your soul (the real self, 'I') is an independent entity; that it is infinitely powerful, indestructible and indivisible. That it is the central star around which your personal world, ie. Everything related to you, is continuously revolving (is in perpetual cyclic motion) like the planets of the solar system orbiting around the sun. Conceptualize the inner-self as the nucleus of your world, brightly illuminated like The Sun. Resolutely creative such imagery in your mind with the help of the creative nature of your mind. In your mental horizon, establish your soul as a centrally located stationary central star, around which everything related to you is perpetually revolving. Assure yourself that these things around you are dependent on you but that you are not dependent on them and that, though you are providing them energy for their movement; nevertheless they have their separate existence and in no way belong to you. After persistently practicing in this way, in a few days, such awareness will become deep-rooted.
Do not think the picture you are conceptualizing is fallacious or fanciful. It is an exercise to let you appreciate that laws of motion in nature are universally applicabl3e, as much to the living beings as to inert matter. As a matter of fact, each cell/particle, living as well non-living is perpetually in a state of rotation around some nucleus. In the solar system, there are planets revolving around the sun, and the latter too is circumambulating some other invisible nucleus of energy in the universe. The nucleus of energy in our heart makes the blood circulate around the body. It is the natural property of everything tangible or intangible to follow its particular law of cyclic motion. Sound, natural forces, ideologies and atoms of various elements are always moving forward following their particular rotational trajectories. The natural law of motion governing periodical cyclic changes is working everywhere - all around us. (life and activities of followers of particular ideologies revolve around the protagonists of these ideologies) As mentioned above, the soul of an individual being is a nucleus of energy and elements of all natural systems living or non-living, which are related to the individual, move around this central force. In other words, their actions and reactions are indirectly influenced by this nucleus (soul) within a time-space paradigm. On becoming thoroughly convinced about the reality and universality of these natural phenomena, you will notice an unusual transformation in your outlook. You will clearly perceive yourself existing as a nucleus of energy acting on everything related to you. You will find that your world and all material objects related to you such as your house, your car, garment, ornaments, money and property are not an integral part of you; that these have separate existence of their own; that though you are living amongst these, these are alien to you.
(Note: This concept may be further understood in this way. Whatever be the dynamism of interactions between the various animate and inanimate systems related to a person, the driving force behind it is his mind. It is the mind of the individual which created and shapes his world. Further, the mind, as we have discussed earlier is only a tool of the Inner-Self i.e. soul. Hence the soul has been referred to as the central star of the personal world. Besides, as, in spite of being the source of energy to the entire solar system, the sun itself remains unaffected by the dynamics in its system, the soul of a person (not his body) remains an independent entity, uninfluenced by the activities in one's personal world. In this way, the real Self and the associated world, though related, exist independently. An off-quoted classic analogy is the lotus leaf floating on water being in water yet not submerged in it).

How to Dissociate From Body-Consciousness?

In order to overcome the confusion between the narrow lower self and the Real Self, in the state of meditation visualize that you and your body are two separate entities and you are using your body as your garment or a tool. Try to understand your body as you consider your garments. Visualize that your "I" would continue to exist even after the body has been discarded. Conceptually leaving the body, look at it from a higher level. Look at the body as though it were a hollow nest, in which you live and could easily come out of it. Consider yourself as the caretaker of this house, who is responsible for its sanitation (keeping it pure in thoughts and deeds), strength (keeping it strong) and functionality (physical activity). You are the master of the body and are using it as per your own free will. In this way, conceive: "I" am not this body. It is only My tool. "I" am using it only as a rest house. This body is built up with five basic elements of nature collected by "ME" (my real self) for giving it a desired appearance. (Scriptures tell that soul acquires a body and environment conforming to the traits brought forward from previous births i. e. the inherent traits from previous births are the building blocks of the mind and body of the new born.) During meditation, totally forget about your body and concentrate your thoughts and emotions on "I" as an independent conscious entity. Then you will become aware that the soul has an immortal existence independent of the body. Having had this awareness, whenever you will say "I", this expression will have an altogether a new meaning for you.
(However, it does not mean that you are required to ignore your body. Doing so will be disastrous. Considering body as the temple of soul it is your solemn duty to protect it in every way and keep it healthy and strong).
Paranormal visions and experiences
In the initial stages of Sadhana, the foregoing practice of dissociation from body-consciousness remains an entertaining and relaxing exercise, but as this imagery begins to take roods, the practitioner may feel as though he had actually died and may have such visions which one has at the time of death. There may be flashes of paranormal visions of those things, which are not physically visible at the place of meditation through normal sight. Hazy images of the extra-sensory world (sookshma Jagat) may be seen. Many other-worldly forms and heavenly scenes may appear. It may frighten the beginners, though there is nothing to be afraid of. Sometimes acceleration in the process of Sadhana, because of virtuous traits brought forward from the previous births and latent memories stored in the deeper levels of consciousness (also from previous births) become suddenly activated. This acceleration uplifts the mind to higher dimensions of awareness. With the passage of time, the Sadhak gradually becomes accustomed to paranormal experiences and such occurrences no more surprise of frighten him. With steady progress, the seeker acquires the capability to dissociate the soul from the body at will which, rising beyond the body, becomes aware of phenomena beyond physical sense perception. In this state, however, the soul of the practitioner does not actually leave the body but, like a person sticking out his neck out of a window to look outside and then withdrawing it at will, is able to transcend the limits of the body, without serving connection with it.
The beginners are advised not to be in a hurry to have occult and paranormal visions and experiences. It would tantamount to violating the natural process of gradual spiritual advancement. In due course, worthy seekers will be initiated into the technique of accessing the domains of paranormal visions (Paroksha Darshan). Here a passing reference to such experiences is considered necessary, so that when such visions do appear the Sadhak does not get frightened or nervous.

Access to Atma is through the mind

The means available to us for approaching Atma are the four faculties of the mind, namely - Mun - rhyming with "pun"; interacting with the sensory organs; Buddhi: the realm of thoughts, contemplation and intellect; Chitta: the storehouse of inherent traits and habits formed as a consequence of repeated actions in the present and previous births; and A hamkar: ego - the predominant impression of one's own personality like "I am rich", "I am poor", "I am strong" etc. These four faculties of the mind can be trained as tools for experiencing the reality of the soul (Atma Darshan). The soul is subtly pervasive all over the body. It has not been assigned any fixed location by nature, where one could access it through some means or methodology. As only the faculties of mind or capable of revealing the stages of growth of the soul in evolution, its modes of manifestation in forms, exploration of secrets of the inner world of the mind is an essential part of spiritual search.
The realm of mind is not an illusion
The domain of mind functions as per its own underlying principles like the external material world. Within moments, thoughts travel from New York to Switzerland. Though New York and Switzerland in the mental imagery do not have a physical presence in the mind, nevertheless these are reflections of an actuality, which does exist elsewhere. A Shadow is as much a reality as the object of which it is a reflection. Nothing can be conceptualized unless it factually exists in substance somewhere. Hence the realm of mind should not be taken as an illusory world.
An infinitesimally rarefied energy (Sookshma Chetna) operating in the mind is controlling all activities of the universe. An industrialist, who desires to extend his business to a foreign country, first gathers relevant information about that country analyses the data and takes then decisions about actual investment there. Divinity sends its probing messages to a soul capable of illumination as intuitions in mind. By entering the domain of mind (by reading body language, facial expressions, psychoanalysis, polygraphs, etc.) we can find almost everything about the emotional state and reflex response of a person. Such things, however, pertain to a very small part of the conscious superficial layers of the mind. In the deeper layers of the mind - sub-conscious subliminal and super-conscious - paranormal, extra-sensory domains are hidden. From these domains, predictions can be made about future events. All inspiration, guidance and light for spiritual quest come through a quiet, respective and purified mind. The latter receives divine directives as intuitions; the tongue expresses them in words, which are then recorded in the holy books. In absence of these faculties of the mind, man would have functioned like a mechanical robot. It is the domain of mind, which serves as a channel between ultimate causal realm of the spirit and the soul of man, encased in Maya.

Self-Realization lies in Direct Personal Experience

No amount of education or reasoning can lead one to the direct experience of the inner Self as the immortal nucleus of individual manifestation in the form of multifarious energy waves. In the realm of mysticism and spirituality, logic finds itself totally helpless, since it can confidently deal with only tangible experiences of the material world. Extrasensory and Para-psychological experiences are beyond the range of logic. By reasoning one cannot prove that the person who is being respectfully addressed as gather is actually father of the concerned person.
Hence, for experiencing the transcendental Supreme source of ourselves as well as the universe we will have to discard the logical approach and take recourse to the traditionally established and tested practice of Dharana (concentration), Dhyan (Meditation), and Samadhi (Trance), successively. Therefore, in order that uncertainties of pros and cons of the disciplines being proposed here do not unnecessarily engage the mind and interfere with the objective of experiencing the soul (Atma), let us silence the logical reasoning in these discussions. Test assured, it is not the purpose of the author to confuse thee reader with some rigmarole abstractions or suggest some process of inner growth, which could prove harmful in any way. On the basis of his own personal experience, the author (Pandit Sri Ram Sharma Acharya) is fully convinced about the efficacy of the path elaborated here. I assure all those who have faith in my words that the path being shown is right and Self-Experienced.
Come forward! Follow in my footsteps. You will not be hastened but slowly led to the destination. Practice the exercises given here and through meditation and contemplation explore the hidden domain of your mind. Conceptualize yourself being a central star shining like sun, around which your world is revolving. Repeat this exercise again and again till the impression becomes so deep that whenever you pronounce "I", there is a flash in your mind of a comprehensive image comprising your consciousness, personal thoughts (Vichar), strength and talents, along with your body. With this identification of self, whenever you look around towards your personal world, everything in it should appear revolving around this central star of your soul.
(Note: The relationship of an individual and the beings in his personal world are compared to the Sun and its planets, the former acting as the source of energy to the planets in its system, which are, themselves also rotating around their own axes. All dynamics inherent in the personal world (cf. the planetary system of Sun) of a strength and talents (cf. the solar energy) of that individual. The beings in the personal world follow their independent repetitive daily routines of activities.. (cf. rotation of planets around their independent axes.) To hasten the process sof Awakened Awareness of the Soul (ATMA-SWAROOP DARSHAN), here is another method. In the solemnly and respectfully, as though you were calling someone of eminence. With this practice you will find someone of eminence. With this practice you will find your mind getting concentrated on the real form of self. This was the method used by Lord Tennyson for activating the potentiality of his Soul. He writes that through this Soul and, in due course, also became conscious about the irrefutable existence and indestructibility of the soul and found the basic source of consciousness in it.
While trying to conceive the reality of the soul, some seekers tends to confuse the higher Inner-S elf ("I") with the false narrow self (I, as commonly related to body) and thus become distracted from the reality of the soul. It is necessary to overcome this obstacle. Otherwise such false identification of self with the material body would, at the most, provide petty material benefits of a very low order by developing confidence in the narrow self (body). Identification with the real Inner-Self requires total freedom from body-consciousness.

Rewards of Soul Awareness

On becoming aware of the immortal indwelling soul, one does not get unduly influenced, agitated or disturbed by the evanescent ups and downs of life. Dualities of profit and loss, life and death, union and separation, respect and insult, attachment and aversion, etc. produce very negligible reaction in a soul-conscious person. He takes these as routine, natural happenings of this ever-changing world. The man of awakened awareness knows that events happen as per Divine Will and not according to ego-centered individual likes and dislikes. The enlightened person disinterestedly views the passing show of happenings like a detached spectator - neither elated by so-called pleasant events nor dejected by unpleasant ones. A soul-conscious person easily escapes from the stresses and s trains, which keep on tormenting and disturbing the body-conscious persons and at times, under intense stress, driving them to take the extreme step of suicide.
The key to living a life purity, simplicity, nobility and dignity is to rise above body-consciousness and awaken to the reality of soul-consciousness. It brings true happiness, peaces and gives a purpose to life. This is why spiritual masters gave topmost priority to Sadhana of self-realization. "I AM AN IMMORTAL SOUL" The sadhanas are mean t to inspire a sincere Sadhak on the path to self- realization - the supreme purpose of human life.
The discovery of the indwelling self makes a person realize that he is neither this body nor the mind-stuff (Sookshma Shareer) both of which are only soul's instruments. Realization of this truth frees man from the bondage of body and mind. A fable would explain this phenomenon more explicitly.
A monkey happens to come across a pitcher full of nuts. It puts its hand in the pitcher, grabs a fistful, but is unable to withdraw the filled fist because of the narrow mouth of th pitcher. The monkey starts crying in panic, believing that the pitcher is holding its hand. It is able to pull out the hand, the moment it realizes the truth and releases the nuts. Likewise, man suffers because the clings to his carnal weaknesses like attachment, likes, dislikes, sex, anger etc. The moment he exercises his conscious willpower to shake off these self-imposed addictions, he is instantly freed from the bondage of ignorance. There is also that story about the lion's cub, who, on being brought up in the company of lambs developed the timidity of lambs; but when it saw its image, the true-self, in water, it regained its real lion-like confidence and strength. This is exactly what happens when we discover our true identity - the immortal soul.
It brings total relief from ego-inflicted sufferings and wants which keeps on tormenting us each moment. There are numerous fields of knowledge in this world but the supreme knowledge, transcending all other fields of knowledge, is the knowledge of the self (ATMA GYAN) which unravels the mystery of life. Research scholars in the material and mundane sciences have uncovered many material of nature, such as; electrical energy and atomic power. In the same manner, on divining deep into the inmost recesses of the supreme source and spirit of the universe, the sages, seers and the mystics have discovered the nectar of ATMA (soul) transcending the limitations of the material world, the experience of which makes man truly wise and bestows upon him mastery over mental and material forces and energies. Hence it is essential for man to first know his Real S elf. He should repeatedly put this question to himself - "Who Am I?" and find out the right answer through in-depth analysis, contemplation and introspection. On knowing the true self, man gains the clear-seeing wisdom to discriminate between what is beneficial for true human well-being and what is not? Things, which are considered beneficial in a state of mind inclined towards materialistic pursuits and pleasures, for which man craves day and night, appear trivial, in fact harmful, when one becomes aware of the soul. Then many pursuits, which appear useless, even foolish and abhorrent to materially infatuated individuals, provide real inner peace and joy to the seeker of the soul and become signposts on his immortal journey back Home.

Self-Realization

Upanishads says that "The soul cannot be perceived by sermons, or through intellectuality, or by too much listening to discourses on spirituality"
Self realization means having a clear and irrefutable experience of the real natures of one's Self-Identity (immortal soul) and of the transient body. The experience of Self-Realization, however, is not a routine process of daily life. It does not take much effort to cram a piece of literature and endlessly talk about theoretical aspects of any field of knowledge. One may claim to know ten times more about the subject elucidated in this article and put forward forceful arguments in support of one's own point of view. One may also point out scriptural discrepancies in its description. Such things would, at most, take the seeker to the threshold of the temple of self. Sheer cramming does not make one a scholar. The scriptures clearly state that one cannot interact with the soul by indulging in debates, intellectual cogitations or listening to sermons on the subject.
Whatever the reader has been reading about this subject so far is likely to confuse him, unless Divine Grace makes him worthy of understanding. If the reader finds the subject interesting and is desirous of knowing the real nature of his inner self, he is welcome to follow th spiritual practices recommended herein.
Begin on a clean Slate
For climbing up the peak of a mountain, first one has to reach the foot of the hill and decide upon the route to be undertaken. The same process is applicable to the uphill task of Self-Realization.
Each field of expertise has its own specific curriculum. Whatever is one's experience and knowledge in other fields, for a new unknown discipline, a beginning has to be made at the primary, kindergarten level. The spiritual seeker, irrespective of his attainment in other fields of knowledge, should not feel embarrassed in learning the alphabets of Self-Realization. Overlooking all personal qualifications and experience, through these lessons, the aspirant is being encouraged to proceed like a beginner on a clean slate. It would make assimilation easier and progress faster.
Put this question to yourself. What do I mean when I say "I"? Animals, birds and other less evolved species of biological kingdom do not have this pronounced concept of "I". Although like human beings, they too feel pleasure, pain and comforts, nevertheless their mental processes do not transcend physical requirements of the body. For instance, a donkey does not know why it is bearing a burden or what is its relationship to the person who is using it as a beast of burden. Though it does feel the discomfort of the burden and feels satiated on being fed fresh fodder, it does not react to sense stimulations like human being. For such lower orders of living species, the body alone is the reality of self.
Though in course of progressive evolution, we human beings have acquired a superior intellect, how many of us are aware of the reality of self? We come across quite a few persons who claim to be familiar with the self, but there is a world of difference between awareness of the reality and talking about it. people mechanically record in their memory, whatever little they come to know from others about reality of self (ATMA-GYAN) and replay this programmed information in course of discussions from time to time. Then there are many others, who have never heard of existence of an entity called soul. Such individuals are still infants as far as growth of intelligence are concerned. Their little world remains confined to instinctive, automated reactions to animal urges like hunger, sleep, fear, sex, anger, greed, infatuation, etc. Intellectual engagements of such persons do not go beyond matters related to physical requirements. Amongst such persons, the dull headed become satisfied with crude means of enjoyment, whereas the so-called intelligent ones endeavor to refine and beautify the means and methods of sense indulgence. An individual belonging to an underdeveloped country derives the same pleasure in riding an animal-driven cart, which a rich person of the developed world has while driving his expensive car. Basically, both derive the same sense of pleasure.
In today's world, whatever progress human intelligence has made has been predominantly utilized for physical comforts and pleasure. Today, for most of the civilized persons of the society, the body itself is the reality of self (Deh-Atma-Buddhi). Thought, for the sake of religiosity, such individuals perfunctorily follow the traditional rituals, these are meant for superficial satisfaction only and have no relevance whatsoever to realization of Supreme Truth about the Self (ATMA-GYAN). For instance, such acts as philanthropy are regarded as virtuous activities; but these do not necessarily lead to spiritual search unless performed as part of Sadhana, without expectation of name fame or other rewards. Though such rituals as Yajna and Tap, endeavors for acquiring spiritual wisdom and work for welfare of society are considered by scriptures as essential duties of all human beings, to whatever faith they subscribe, these do not, by themselves, take one closer to the discovery of indwelling soul. Soul (ATMA) is so infinitesimally rarefied (Sookshma) that it cannot directly interact with any material object. It is beyond the reach of any physical endeavor involving money, rituals, altruism and glorification of persons or places of worship.

Hurdles in Sadhana

Many persons aspire for spiritual progress but do not achieve the desired progress because of their halfhearted, lop-sided process of Sadhana. The goal of Sadhana is to violently shake man out of his body-conscious state of slumber, so that he becomes fully awakened to the reality of his true identity as an Immortal Soul. The holistic therapy for any disease involves treatment of the root cause of the malady. Mere palliatives do not serve the purpose. The same principle holds true in case of spiritual Sadhana. No doubt, the conventional rituals of Sadhana like continence, philanthropy, fasting, Jap, anusthan, yajna, etc. are beneficial as initial steps. Nevertheless, they do not constitute the totality of Sadhana. These rituals do enhance purity of mind, positive traits and nobility, but these alone do not lead to Enlightenment, which reveals the illusory and transient nature of the phenomenal world and our free identity as immortal souls - sparks of the Divine. The purpose of this passage is to help and guide a spiritual seeker to awaken to the presence of his indwelling Divinity. A person of awakened awareness of the spirit effortlessly lives a life of nobility, righteousness and loving kindness.
Once this paradigm shift of consciousness is accomplished, the confines of "I" and "MINE" expand infinitely to encompass the whole of the universe. Such a realized soul feel that he has far greater responsibilities to shoulder than mere caring for his narrow physical-self and related persons and things. As one climb higher and higher on this spiritual ascent, one's sense of belonging expands accordingly and finally, looking around as far as one can from the top of a hill, one discovers that he is none with all existence. Earlier, a person had to take care, perhaps, of his children, siblings, a few relatives, a few employees, some possessions, etc., but now these thousands upon thousands of things and people around appear needing his personal care. In other words, as one's field of vision widens on climbing a hill, so does the perspective of self on self-realization. The tiny egocentric, body-confined sense of I-ness vanishes for good.
Let us try to understand this concept through an analogy. Let us consider the air in a balloon as the limited-self. Blowing air in this balloon expands it and it occupies more and more space, till it bursts. The air in the balloon becomes part of the vast expanse of air surrounding the earth. In the same manner, progressive expansion of self identity ultimately leads to the realization that it was inseparably connected with all creation. It was the body-consciousness (the balloon), which was creating the illusion of an isolated, independent existence of one's own. In a nutshell, this is the vision of Self-realization. This is the basic tenet of the super-science of spirituality, which constitutes the core of the various religious faiths and mystic paths all over the world. In nutshell, this is the core of all disciplines of spiritual practices, irrespective of the people, places, or variety of worship.
Once having a glimpse of the true self, the seeker can never return to the confines of the old narrow perspective of self. In common human life in each moment, there is a lurking worry and fear of a possible disaster. Man is in desperate search of a perennial source of happiness, but he is seeking it outside of himself - in possessions, pelf, power and relations. When one dying of thirst in a desert finds an oasis of cool water, would one ever think of returning to the wasteland of scorching sand? ""Yadgatva Ba Buyartate Taddgan Oarnan Nan" proclaims the Divine Teacher in Bhagwadgita. It means, "Having experienced the bliss of Self-Realization who would like to come back for suffering mundane worldly woes?" Having reached the destination, the question of losing direction does not arise. Does one forget the way back to home after homecoming?
Vices like lust, anger, greed, infatuation and cravings for sensory pleasure keep man always entangled in the cobweb of misery. On account of the ever-changing nature of material world, one can never have lasting peace and happiness on this plane. Throughout life man keeps on lamenting for loss, craving for more and more of what he considers pleasant and getting frustrated on denial of his wishes. The attachment to the pleasant and repulsion the unpleasant are two root causes of retrogression, which drag the being to births in sub-human species of animal kingdom. (Laws of science of spirituality state that in course of its progressive evolution, the soul of a being inhabits bodies of successively higher more evolved species of biological kingdom and birth as a human being is the culmination of this evolution. It is further stated that indulgence in aforementioned animal traits sets the clock of progressive evolution backwards). The methods prescribed in spiritual practices in various faiths are meant to rise above the pull of these beastly tendencies. In the Bhagwadgita, human mind is personified as Arjun. In the battle of Mahabharata, which symbolizes the perpetual inner battle between the good and the evil within our own selves, he is exhorted by God-incarnate, Sri Krishna, to fight against the annihilate his own intimate relatives (evil traits) personified as the Kauravas. We will discuss latter that simple exercise for elevating the level of consciousness of man to a super-conscious state where he becomes totally free from degrading traits of worldly life. Self-Realization endows the seeker with celestial virtues of divinity. As mentioned earlier, progressive expansion of the ego-consciousness and the individual being attains at-one-ment with the omnipresent Supreme Being. Some scepters may interpret this path of soul-growth as the way of the recluse or the ascetic, who wants "Nirvana" (deliverance) or who desires to be detached from worldly life for altruistic pursuits. One may argue that this Sadhana is only for those who are interested in the benefits of life beyond death, whereas all efforts of a common man are focused on the pleasures of this world only; that most of the time of man in his daily routine is taken up by such things as business, job, education, entertainment, etc. and he has little or no inclination or time to think of and provide for life beyond death.
It is natural to have such doubts since in today's world, the confused mindset of man rreats well-being of self in this world and in the worlds beyond death as two different pursuits, whereas factually these cannot be compartmentalized. What pertains to this world is also covertly related to the other. These are inseparable like two sides of the same coin. The subject matter of this writing does not permit dealing in detail with this misconception. Suffice it to say that the cultivation of Self-Awareness is the most efficacious method of success in practical life of this world as well. All progress in this world goes hand in hand with the progressive evolution of human consciousness. One, who is endowed with the inner-strength of soul, has the capacity to succeed in all avenues of life.
The simple and natural method of communion with God is in knowing one's true immortal self, appreciating dignity of human life, finding out the specific role of human species in the creation of God, and thereafter starts functioning without any ego-centered motive as the Manager of His estate; whatever part of it has been entrusted to your care. There can be no more Soul-Satisfying art of living than this.
There should be no ambiguity in understanding this plain truth that there are two root causes of success or failure in any human endeavor: One - a correct appraisal of one's capabilities and shortcomings; and two- knowledge about availability of means and resources required to complete the assignment. In spite of being endowed with the best of intellect, one cannot arrive at the right decision in the absence of hard facts about these variables.
Spiritual masters say: Remember! The soul in you is indestructible. You are not a non-entity, but a magnificent creation of God. Do not feel weak in any respect. Nor beg for anything. You are immensely powerful. There is no limitation to what you can do. The potentials with which you have appeared in this world can undoubtedly overcome all obstacles in your way to success. Your capabilities are more powerful than the obstructions to be overcome. Success and happiness are your birthrights. Wake up! Identify your true self; assess your means and resources and wisely go ahead towards the set goal. You will find that there is nothing that you aspire for is beyond your reach. You are the "Kalpavriksha" and "Kamdhenu" (heavenly tree and cow) of heaven, which grant all wishes. You are success personified. Come forward and take charge of what is your due.
In my view you are not merely a body, nor like any other less evolved species on earth, but are a manifestation of attributes of God. Body and mind are your tools. You are not a slave of your sensory organs. Animal-like habits cannot enslave you. The pollutants of thoughts cannot withstand your inner strength. In essence, a human being is an embodied soul, with the body as an instrument. Understand this distinction clearly and unambiguously. When man regards the "self" as his body, the soul cannot use the body effectively. The distinction enables the soul to make use of the body as an instrument of Self-Growth. This is the task before man. Any task can be successfully accomplished if there is clarity of vision and purpose. This is the Yoga of perfect skill in works (Yogaha Karmasu Kaushalam -Gita). Diligently aspire to be such a Yogi.
The purpose of this writing is to motivate you to make your due contributions to the real well-being of this world and the world beyond, leading you to the supreme goal of Self-Realization. --- May God enlighten your path

Gayatri Sadhana in Nava Durga

Although, winter, summer and rains have been described to be three seasons, strictly speaking there are only two seasons, namely winter and summer. The period of conjunction when one season ends and the other starts is known as Nava Durga.
The time when day and night meet is known as morning or evening twilight (Sandhaya-kal) and this is considered to be an important period. Taking of food, sleeping, indulging in sex, commencing journey and similar other works are, forbidden at the time of sunrise and sunset. This time has to be utilized in meditation, worship, Sadhana etc. for which it is best suited and yields wonderful results with minimum effort. The meeting period of summer and winter is an auspicious period like morning and evening twilight. As the story goes in Purans, seasons become menstruation during these nine days of Nava-Durga. Just as all precautions are taken in respect of food, rest, behavior etc. during the period of menstruation, similarly, precautions have to be taken during these periods of Nava-Durga.
Physician know it well that there is great impact on the body due to change in seasons in the month of Ashwin and Chaitra and several persons catch fever, influenza, small-pox, diarrhea, dejection etc. The hospitals remain flooded with patients these days. Vaidyas who deal in Ayurvedic medicine and naturopathy consider this period of Ashwin and Chaitra most suitable for stimulating vomiting, purgation, perspiration and similar other acts for purification of the body. Both Nava-Durgas are followed by important festivals of Dashaehra and Ramnawami. Goddess Durga manifested herself at the end of Ashwin Nava-Durga. Bhagwan Ram incarnated at the end of Chaitra Nava-Durga.
Apparently this period of change of season appears to be harmful because most of the people suffer from one ailment or the other. But in fact this is not so. The immune system of the body tries to set right all defects and diseases which develop on account of transgressions committed during the previous six months in food and daily routine. The process of self-purification manifests itself in the form of cough, cold, fever e tc. I f the body gets an opportunity to cleanse itself by observing fast and taking limited balanced diet and the mind remains engrossed in Jap and worship, physical and mental impurities can be easily thrown out and health fully restored. This small Anusthan of Gayatri is, therefore, extremely useful from health point of view also.
Nava-Durga falls in Shukla Paksha from pratipada to navami in Ashwin and Chaitra. This is the time best suited for Gayatri Sadhana. Jap of twenty-four thousand Mantras should be performed and fast should be observed during these days. This mini Sadhana is as useful as a big Anusthan.
Food consisting of cereals at one time and milk and fruits or milk or fruits should be taken at the other time. Those who can afford to remain on the diet of fruits and milk or milk along can do so if their health permits. The Sadhak should get up early and sit for Sadhana in the small hours of the morning (Brahma-Muhurta) after finishing daily routine like bath etc. in the manner already prescribed. Twenty-four thousand Japas are to be performed in nine days. This can be done by performing Jap of 27 rosaries daily, which would take three to four hours. If it appears to be strenuous to complete Jap in one sitting, a major portion of it should be finished in the morning and balance in the evening. Havan or Yagya of 108 Mantras should be performed on the last day. Offering of money in charity and feeding of Brahmans should also be done as mentioned earlier.
This small Anusthan of nine days should be performed by the Sadhak himself in both the Nava-Durgas every year. If for some reason it is not possible for a person to do it himself, it can be got accomplished by some competent capable Brahman, Sadhana done during these days proves to be extremely useful for getting rid of anxieties, fulfilling desires and developing spiritual power.
This small Anusthan can also be done at any time besides Nava-Durga. Anusthan of 1, 25,000 Jap in forty days is a complete Anusthan and the smaller one of nine days is its one fifth parts, which should be done according to convenience and need. The wealth of Tap, devout austerity, should be amassed in as large a measure as may be possible.

Gayatri Anusthan

Inexhaustible Source of Spiritual Energy
The scriptures prescribed that Gayatri should be worshipped thrice daily during "Trikal Sandhaya" in the morning at noon and in the evening. It is all the more beneficial in Jap, worship, meditation and contemplation of Gayatri is done even more intensively. But for specific purposes, when more energy is required to be generated, specific performance which is known as Anusthan is done. When long journey is proposed to be undertaken, special food and adequate money are kept for being used in transit. Anusthan similarly is like journey expenses. When this energy capital is accumulated, Sadhak's journey through life, whether in mundane or spiritual pursuit, becomes easier and smoother.
When a tiger pounces upon a deer or a cat attacks a mouse or a heron attacks a fish, they pause for a moment, stop breathing move back a little, and sharpen all their inner faculties and then charge suddenly on they prey. An athlete in high or long jump, stops for a moment, moves back a little and then leaps up or forward. A wrestler also takes a counter-move and suddenly changes his strategy. A marksman has also to do the same thing before shooting. In Anusthan, same thing has to be done on spiritual level. If any calamity has to be averted or some success achieved it is done by performance of Anusthan.
The baby cries 'ma-ma' and loving conversation between him and his mother goes on throughout the day, but when due to some emergency the child cries loudly and bitterly his mother abandons all work rushes and attends to the child. Anusthan is such an emergency call of Sadhak which has specific force and magnetism in it. The Sadhak, thereby, attracts within him, the extraordinary energy of Gayatri. When human Endeavour fails, there is no way out to avert a crisis. Darkness prevails all-around, the future appears grimly dark, and circumstances become menacingly adverse. In such a plight, it is but natural to become nervous. The intellect of such a worried and dejected person does not work properly. A pigeon caught in a net is entrapped more and more when it flutters to get out of it. On such occasion, the name of God is the only strength. Draupadi, Narsi, Prahlad etc. had to call upon Divine help in a state of utter helplessness. When human efforts fail, the entire situation is changed by divine intervention. The intense dark night of calamity suddenly disappears with out-break of Light and a person is able to see the right path. Anusthan erupts in the heart in the form of light which enlightens the path.
Extraordinary relief is obtained by Gayatri Anusthan in worldly difficulties, mental disturbance and internal restlessness. No doubt, Gayatri does not literally give the Sadhak a golden treasure. But it is also true that by its influence fundamental positive changes take place in human attitude and mentality which make it possible to find appropriate solutions to difficulties. An appropriate intelligence, wisdom and far-sightedness are intuitively revealed to the Sadhak to enable him to surmount the special difficulties and challenges faced by him. Some irrelevant way ward thoughts, desires and craving overpower a person having a confused mind on account of which he remains unhappy for no reason. Gayatri Sadhana cleanses the mind in such a way that things which formerly appeared to be crucially important appear to be insubstantial and trivial. Such internal changes take place by Anusthan on account of which an unhappy, worried and harassed person suddenly finds himself uplifted into a state of peace, harmony and joy.
Jap of 1, 25,000 Mantras is known as Anusthan. There a re certain conditions for a thing to attain maturity. Pulse, vegetables, bricks, glass etc. required to be heated up to a particular temperature. Fruits take their own time to ripen. Eggs need specific time for hatching. A baby takes its due time in mother's womb before birth. Premature action in all such matters results in complications and failure. In Anusthan, performance of Jap of 1,25,000 Mantras in the prescribed period culminates in desired fulfillment.

Gayatri Upanishad

Brahman Granths are offshoots of Vedas. Each Veda had several Brahman Granths but only a few are now available. With the passage of time most of them have disappeared.
Two Brahmans of Rig-Veda viz. Shankhayan and Etreya are available. Shankhayan is also known as Koupeetki.
Similarly, there are three Brahman granths of Yajur-veda also, ie. Shatpath, Kanva and Tettareeya, eleven Brahman of Sam-Veda viz. Aarsheya, Jaiminiarsheya, Sanhitopnishad, Mantra, Vansh, Samvidhan, Shadvinsha, Devat, Tandya, Jaiminya, Jaiminiya Upanishad Brahman and only one of Atharva-veda which is known as Gopath Brahman. Parse 31 to38 of Gopath Brahman are known as Gayatri Upanishad in which the important secret of Gayatri has been explained in the episode of discussion between Maitereya and Moudgalya. According to its literal meaning Gayatri is a prayer for illumination and uplifting of the intellect. But, in this Upanishad several secrets relating to Brahma-vidya (divine knowledge) and Padarth vidya (material knowledge) have been revealed.
Gayatri Upanishad starts with a narration in which Maitreya, who was a great scholar and delivered discourses on the three Vedas, had ridiculed Moudgalya by saying that he did not teach anything substantial to his disciples he enquired from Maitreya what he knew about the secret of gayatri. Maitreya could not give and reply.
Maitreya had very well understood the intention of Moudglya. When he pondered over the matter deeply he realized that he had not understood that secret of Gayatri by which the Mantra has assumed it's pre-eminence. Unless the fundamental basis was known it was no use knowing exterior symbols. He realized that it was no use delivering discourses on Vedas so long as their origin was not known. He, therefore, resolved that he would first understand the secret behind Gayatri and only then do any other work. He sent away his students and approached Moudgalya with humility and devotion befitting a true seeker and student who approached a master for initiation into sacred knowledge. Contrary to this, in modern times the students are most impertinent and disrespectful and all their education goes waste for want of proper discipline and blessings of the teachers.
Maitreya asked Moudgalya the secret underlying the first part of Gayatri and asked three questions. His first question was, What is Varenya of Savita, which means how that luminous God can be obtained. Secondly, what is the Bharga of that Dev. Thirdly, what is that medium by which God gives inspiration to all or by which the grace of God is attained?
Moudgalya replied (1) Veda and Chand are Varenyam of Savita. (2) Anna (food-grain) is known as Bharga of Dev, and (3) Karma (action) is that dhee element by which God gives inspiration to all, develops all. Let us now ponder over these three questions and their answers, one by one.
1. Veda meand knowledge and Chand implies experience. In fact, God is realized by the knowledge of self. But the knowledge implied here is not mere surface knowledge. A man may read countless books like a donkey loaded with a heavy weight, he may deliver discourses like a parrot but all this does not add up to true knowledge. Our knowledge of truth should be based on self-experience. A man should have intrinsic faith in truth when once it has been established on the basis of reasoning, logic, proof and example. This faith should be reflected in our day to day conduct. It should first be determined with open-mindedness, truthfulness and impartiality which principles are appropriate, propitious and beneficial for the overall wellbeing. Once it is agreed that virtues like truth benevolence self-restraint, honesty etc. are the highest from every point of view, they should be put into practice. When true knowledge ripens and gets deeply rooted in devotion it leads to self-realization. Knowledge without experience is effete. Experience does not stand on sound footing without knowing the principles. When man's true knowledge culminates into faith, when he gets rid of vanity, deception, malice, hypocrisy, cunningness and conceit and when single-pointed faith and devotion reign supreme in one's psyche, God can be instantly realized. Thus, Savita has been described as combination, coordination, of Veda (knowledge) and Chand (experience). In short God can be realized through knowledge and experience combined together.
2. Replying to the second question Moudgalya said that Bharga of Dev is Anna. Material resources are the strength of a superior person. Superiority or excellence can be strengthened only when anna (food) or material resources are available. Material resources and wealth constitute a power which, if it goes in the hands of the Asuras (demons) increase devilish tendencies and if it goes in the hands of Devata (godly person) promotes godliness. If power to govern a country lies in the hands of cruel and wicked persons they would spread viciousness. The extent to which Nepal has been ruined due to foreign rule in the past centuries is well-known. If this political power is handled by good, righteous people, the country can make exemplary progress, as has been done in countries like Russia, America etc. In his book on Geeta, Yogi Aurobindo has written that "peace and happiness will prevail in the world if Lakshyami (material prosperity) is possessed by virtuous persons. The world is bound to suffer calamity if Lakshyami goes in the hands of demons. "God-like persons need material resources, wealth, not for sensual enjoyment, greed, hoarding, vanity or doing injustice to other, but for defending and promoting godliness, so that the people may be able to make themselves strong, active and resourceful. Anna (food) or material resources have been regarded as the symbol of Lakshyami. Thus, Moudgalya replied that Bharga of Dev is Anna, the worldly s trength of good persons lies in material resources. Without material resources they will remain weak in the physical field.
3. The third reply of Moudgalya is that action (Karma) alone is dhee element by which God inspires and uplifts all. This is absolutely true that everyone is uplifted and evolved through God's grace. God inspires everybody towards higher levels of evolution, towards progress. It should, however, be understood that inspiration is 'dhee'. Dhee means that intellect which gives inspiration and incentive to do God like deeds. A person who is favored by the grace of God is endowed with wisdom accordingly. Whether a person enjoys blessings of 'dhee' or not can be judged by examining whether he is industrious and diligent and does his work enthusiastically. A person endowed with such a nature should be considered to have been blessed with dhee element by God.
Several persons are habitually indolent, dull and apathetic. They do work half-heartedly without any enthusiasm. A little exertion makes them tired. Such person's would be considered to be devoid of dhee element. Obviously, they are doomed to remain unlucky in the absence of enlightened intellect which inspires men to utilize their energies in worthwhile pursuits.
There can be no two opinions that Moudgalya's aforesaid teaching is true. Those who blame one's luck and think that what is destined cannot be averted may feel satisfied by accusing others for their misfortunes but the fact is that they have been deprived of God's grace through his own indolence. This grace of God is available to all and is within everybody's reach. By adopting dhee, which also means purposeful industriousness, everybody can become entitled to get divine grace and achieve progress. God never deprives anyone of His grace. It is man himself who foolishly turns his face against it.
The last question which Maitreya asked was, what is Savita, what is Savitri? Savita has been regarded as devta (God) of Gayatri. Every Mantra has its own devta which denoted as to what is the subject of that Mantra. As Savita is devta of Gayatri it is apparent that the prime devta of this Mantra. It is for this reason that Gayatri is also known as Savitri.
Moudgalya replied that Savita and Savitri are inseparable. They are, in fact, one. They combine and form a pair. One is the Transcendent Source and the other its Creative Energy. Both complement each other.
The importance of Shakti Marg lies in the tapping of this power. Every atom is instinct with infinite power. The explosion of one atom may result in the destruction of the whole cosmos. But this happens when that supreme energy is properly released. The transcendental, luminous Almighty God is known as Savita and its Shakti (power) is known as Savitri. Savitri is not different from Savita but complements it. They constitute one integrated pair. God is incomprehensible, unknowable, formless and transcendent. It is only through its creative energy; Savitri that inkling can be had of this absolute Divine.
This is a matter which can be understood only by deep and serious reflection. It is for this reason that the authors of Upanishad have tried to fathom this mystery by giving various examples, to make it easily intelligible to the people.
They say that mind is Savita, speech is Savitri. Where there is mind, there is speech and where there is speech there is mind. In the same way fire and earth, air and space, sun and moon and stars, electricity and lightening, Pran (vital energy) and Anna (food), Veda and Chand, Yagya and dakshina, day and night, hot and cold, fire and water (varoon) have been stated to be Savita and Savitri constituting one pair each. These are only a few examples. By giving these examples, the authors of Upanishad have sought to suggest that supreme Divinity cannot manifest by itself alone, so long as it remains in its Absolute Existence. It manifests only when there is a stirring of its Shakti (manifesting energy). Thus, absolute Savita manifests to man only through invocation of Savitri.
Lakshyami-Narayan, Sita-Rama, Radha-Krishna, Uma-Shankar, Savita-Savitri, nature and God, all these pairs indicate that each one of them complements the other and is the cause for the manifestation of the other. Jeev (soul) also, which is imperceptible, manifests itself on account of Maya (power of God). Human development also cannot be one-sided. Integrated human development and evolution is possible by awakening the dormant Divine Energy within.
Energy and the source of Energy both are inter-related. Just as Savita can be experienced only through the grace of Savitri, we should also awaken in ourselves, through collective Sadhana, all these marvelous energies of the Divine Mother. Our Sadhana has to be a collective effort of kindred souls.
Maitreya told Moudgalya that he had become his disciple; he had acquired real knowledge and secret of inter-relation between power and its source. He further told that whosoever will come to know about the secret of this knowledge will not be subject to mortality. Such a person will regard power as an inseparable part of his soul, he will never misuse it. He must utilize it for the greatest goal.

Lust and greed are animal traits

If a human being exclusively and wholly lives for food, sleep, fear, sex etc. his would be considered an animal-like existence, devoid of any higher purpose. The least rise in the intensity of desire or impatience makes man take recourse to unfair means and turns the individual into a reckless devil. Individuals with such devil character traits make life hellish not only for themselves but also for others. Lust and greed are the two most powerful of these evil traits, which remain ever unstated. There is no end to cravings for sex and desires for acquiring more and more things for comfort, pleasure and luxury. Life is an endless cycle of desire, temporary satisfaction and still more intense craving. The more one indulges in sex, acquires material things, the greater become agitations' of the mind: worries, wants and anxieties; and these go on increasing day by day. Whatever pleasure one gets through sensual indulgence is followed by disenchantment, fatigue and unhappiness. The knowledge that the present sense gratification would not last long and its ultimate end would bring unhappiness of loss creates a vicious cycle. In this way, perspective of body consciousness drags man towards immorality, suffering, craving and turbulence in mind. Nevertheless, man keeps on seeking true happiness in material things.
Real success and prosperity in life lies in remaining ever conscious of one's true identity. When man identifies himself with ATMA (soul), his aspirations and inclinations naturally being to follow the righteous path of self discipline, which provides true happiness to the soul.

The food for soul
Whenever a person commits immoral acts like theft, violence, adultery, deception, he has a queer feeling of uneasiness within. His limbs start shaking and pulse-rate becomes irregular. It is nothing but an adverse reaction of the higher self (soul) to an immoral act or behavior of the lower animal self. Immorality is contrary to the nature and interests of the soul. On the other hand, virtuous acts involving altruism, philanthropy, kindheartedness, self-sacrifice and continence provide great inner satisfaction, lightheartedness, cheerfulness and exhilaration. Only those persons who are able to listen to the promptings of the soul (conscience) and act accordingly, are righteous and noble. Having risen above animal drives, a person tuned to the voice of conscience can never commit a sinful or evil act.
Virtuous acts provide inner peace and joy to the soul in this world, as well as in the world beyond. Thus, the well-being of the soul lies in living virtuously. On the contrary, body considers its well-being in subtle and gross gratification of the mind and body. Unfortunately mass of humanity spend their entire lives in the blind routine of appeasing the urges of the body, which unlike the soul, is destined to decay and die; but in this process soul bound in ignorance keeps on accumulating sins. No doubt such lifestyle gives fleeting pleasures to the body and to mind, but the soul is exposed to suffering in this world and in the world beyond. The body is required to undergo hardships in the course of performance of virtuous acts for the from sense-indulgence, the body cannot properly perform virtuous and noble acts. It is therefore required to be subjected to such disciplines as continence, sacrifice of self interests, control of wayward thoughts, speech, actions, moderation in sex and philanthropy. It is therefore evident that well being of body and soul a re dramatically opposite. One has to choose between the two.

Sigh of Success in Sadhana

A subtle divine consciousness emerges in a Sadhak by Gayatri Sadhana. There is no specific change in his physical form or body but there is considerable inner change in him. Changes affected in Pranmaya Kosh, Manomaya Kosh and Vigyanmaya Kosh due to influx os spiritual energy is bound to have their impact on annamaya Kosh. It is true that the structure of the physical body of the Sadhak does not change very much, but it is equally true that inner changes are perceptibly reflected in the body.
When a new skin is formed inside the old skin of a snake, its signs are reflected in its body. It becomes heavy, cannot run fast and being deprived of speed and enthusiasm, it prefers to lie down at one place. When the new skin gets matured, the snake sloughs off the old skin. After this casting off there is fresh enthusiasm and vibrancy in the snake. Smoothness, luster and tenderness are easily visible in this new skin. Similarly, the Sadhak also goes through such a process of change from inside-out. Before his Sadhana matures, there are some symptoms of sadness, heaviness, slackness and lack of enthusiasm. But after attaining maturity altogether different symptoms start appearing. So long as a woman is pregnant, she feels heaviness and sluggishness but after delivering the baby the mother feels fresh, light and enthusiastic.
When the Sadhak undertakes Sadhana there is spiritual impregnation in him. In Tantra Sadhana it has been called "Maithun" cohabitation. Just as cohabitation is kept secret, so also Sadhana is kept secret. When the soul embraces the all pervading sprint it gets an in indescribable pleasure which is known as complete identification by devotion (Bhakti). When the individual soul and universal spirit meet intimately the phenomenon is known as Samadhi. Spiritual union thus culminates in the bliss of Samadhi. In Gayatri Upanishad and Savitri Upanishad, several such unions (as one between Savita and Savitri) have been described. Savita and Savitri constitute one pair. By Savitri (Gayatri) worship the Sadhak's soul becomes like vagina in which God's brilliance or potency (semen) is discharged. This process is also known as Shakti-pat). There can be creation without gross physical sex. Kunti's giving birth to Karna and Mary's giving birth to Christ is not mere symbolic stories. This can happen. Divine powers are born in this manner by subtle union. Churning of ocean was also such a union of complementary Divine energies which resulted in delivering fourteen gems. By union of negative and positive atoms there is generation of electric current. Sublimation of sex has been highly praised in Tantra Shastra.
The meaning of Sadhana is to unite without us the powers of devotion and practice and create a new power which is known as Siddhi, divine boon or miracle. There are certain pre-requisites for attaining such a state. A person may take up any route for reaching his destination, but he has to carry with him food, clothes and money for his journey. So also virtues, righteous thoughts and actions are required for performing Sadhana of any path. It is rather impossible for a person to take up any path of Sadhana, if his life remains sinful, vicious and defiled. Therefore, persons who are keen to do Sadhana should, in the first instance, try to purify their mind, speech and body. Then alone can they meaningfully proceed on this path and attain the supreme goal.
Union if God and the soul, of Savita and Savitri by intimate embrace or assimilation results in spiritual conceiving. This conception is known as Bharga in spiritual terminology. The Sadhak has to empty and cleanse the vessel of his inner being (senses, mind, and intellect) to receive and retain this element of Bharga. There are perceptible changes in the natural activities of the Sadhak during the transitional period in which his Sadhana attains maturity, just as there are symptoms of distaste, nausea, constipation, laziness etc. in a pregnant woman. He feels heavy, tense and dejected like a snake with a slough. Those who are well-versed in the science of spirituality know it well what adversities the Sadhak is required to face during the period of Sadhana. The masters, therefore, advise their followers to live strictly according to the prescribed disciplines during this period. The Sadhak can ease the trials of this transitional period by remaining on restricted diet and having a regular routine, as is the case with a woman in menstruation period or one who is pregnant.
In any important undertaking a person is bound to face challenges, and obstacles and set-backs. Only those who can meet these challenges boldly and stead-fastly can succeed. A Sadhak is likely to slip back on account of defects in his diet routine, lethargy, impatience, intemperance, hatred, malice, evil company and vanity. Then it becomes impossible for him to attain Siddhi. Corruption, earning money by stealing, depriving others of their legitimate rights, selfishness and similar other vices are prevalent these days in abundance. They thwart a person's progress on the path. Therefore, those who aspire to attain success in Sadhana should be ready and willing to pay the price in terms of sacrifice, suffering, persecution so that their Sadhana may mature and yield the desired results.
Just as an issue is born from an egg or to a female of a species, a Sadhak, as a result of his Sadhana, gets an issue which is called Siddhi or fulfillment. It is also known as liberation, Samadhi, Brahmi state of tureeyavastha (a state where the individual self is united with the universal self). In the beginning, this new, off-spring is weak, delicate and tender like a new-born baby. A wise Sadhak nourishes it in the same way as a mother nourishes her baby.
Until Sadhana attains maturity there are signs of lethargy and dejection in the Sadhak. But when it gets matured and gives birth to the tender babe of Siddhi, the Sadhak gets endowed with brilliance, luster and lightness.

Soul in the body

It is true that a being independent of the body lives through a body. At the moment of death, when life departs from the body, there is no change in the apparent physiology of the body. Nevertheless, the dead body immediately starts to decay and to putrefy emitting foul smell. Devoid of life (life in its essence is an integral part of the soul till it attains salvation), the body acquires an abhor-able state. It proves that although the being enlivens the body, it has an existence of its own, independent of the body. In parlance of spirituality, this separate entity is called ATMA (soul). This soul is our true identity. Your right answer to the question "Who am I?" is "I am that atma."

The real you is not the body.
Everyone intuitively knows that soul and body in a living being a re two separate entities and even in our speech we say: "My body" - signifying that 'I am the possessor of the body and not the body itself. Hardly anyone will doubt the separate existence of the soul. Whereas even a common man accepts this concept of differentiation in principle, his behavior reflects otherwise. Man behaves in such a manner as though he is inseparable from his body and the pains and pleasures of the body are his own (of the Real Self). A close observation of an individual's thoughts, speech and actions would show that all of these pertain exclusively to his identification with the body. He thinks, speaks and acts in terms of the body only. In other words when he says "I", he implies his body.
Body is the lodgments and temple of the soul. Hence it is proper as well as necessary to look after its health, cleanliness and upkeep, but it is erroneous and fallacious to identify oneself exclusively with the body - thus mistaking the residence for the resident. It is due to this false and mistaken identify that man loses sight of the real interest s of the soul - his true identity - and suffers the pangs of death, disease, separation in endless cycles of embodiments.

Interests of soul and body are different
Since soul and body are two separate entitles, their interests are also different. The requirements of the body are represented by the interests of the sensory organs. The ten organs of sense perceptions and actions and the eleventh mind are perpetually running outwards for gratification of their basic urges through the instrumentality of the body. The sensory urges are delicious food, stylish clothes, numerous things of beauty, beautiful women, melodious sounds and a variety of objects of comfort, pleasure and luxury. The mind on the other hand aspires for a high status in society, great wealth, widespread fame and authority. The entire life is thus spent in satisfying these insatiable hankerings of body and mind. When desires become cravings, the deluded person frantically tries to satisfy them by any means - fair or foul. This is the primary cause of all sinful activities.

Symptom of Success from Sadhana

The Symptom of Success Gayatri from Sadhana is reflected in the following characteristics;
The body feels light and the mind becomes calmly enthusiastic.
A specific kind of smell starts coming from the body.
The skin becomes more smooth and tender.
There is aversion for Tamsik food and routine. The Sadhak gets inclined towards righteousness.
Selfishness gives way to selflessness and benevolence.
There is luster in his eyes.
He intuitively comes to right conclusions when he thinks about any person or any work.
He can read the feelings and thoughts of other persons.
He gets premonition about things which are going to happen in future.
He is endowed with divine capabilities to promote good and vanquish the forces of evil.
Those Sadhaks, who nurture with motherly care this divine power, enjoy a happy life. But persons who are devoid of sense of proportion and misuse their Siddhi for self-glorification get deprived of it and have ultimately to repent like a mother who losses her newly born baby due to her own foolishness.

Paeans of Praise for Gayatri

Several concepts are prevalent in the Hindu religion and there are controversies and conflicting opinions also in respect of some of them. But all the sects, saints and Rishis have accepted the pre-eminence of Gayatri Mantra with one voice.
Atharva-Veda incorporates a prayer (19-1-71) in praise of Gayatri stating that it grants longevity, energy, power, fame, wealth and divine brilliance (Brahma-tej).
According to Vishwamitra, there is no other Mantra like Gayatri Mantra in all the four Vedas. All the Vedas, Yogya, charity, tap (devout austerity) are not equivalent even to a small portion of potency of Gayatri Mantra.
Manu says that "Gayatri Mantra having three phases who conceived by Brahma as the essence of three Vedas. There is no more purifying Mantra than Gayatri Mantra. A person doing Gayatri tap regularly for three years realizes God. A dwij (twice-born person known as Brahman) who meditates on Gayatri Mantra in the morning and evening gets the benefit of reciting all the Vedas. Such a person can attain divine powers (Siddhi) by Gayatri Jap alone. Those who perform Jap of this Mantra a thousand times daily get rid of the ill- effect of their sins just as a snake casts off its slough. A dwij who does not worship Gayatri deserves severest condemnation."
Yogiraj Yagyavalkya says -"Gayatri and all the Vedas were weighed in a balance. The scale was tipped in favor of Gayatri. Upanishads are the essence of Vedas and Gayatri along with its vyahrities has been regarded as the essence of Upanishads. Gayatri is the mother of Vedas, it destroys sins and other is no other greater purifying Mantra than Gayatri on this earth as well as in the heavens. Just as there is no better place of pilgrimage than Ganga and none can excel God, the keshav, so also there is no mantra superior to Gayatri Mantra. One who masters Gayatri becomes master of all knowledge and becomes shroutriya. A Dwij who is not devoted to Gayatri is like a shoodra, although he may be well-versed in the Vedas. He who does not know Gayatri gets deprived of brahmanatva and becomes sinful".
According to Parashar -"Of all suktas and Veda-Mantras, Gayatri Mantra is the superior most. Between the Vedas and Gayatri, the latter has an upper hand. One who performs Gayatri Jap with devotion becomes pure and gets liberated. A person without Gayatri worship cannot be considered a Brahman, although, he might have read Vedas, Shastras, Purans and history.
Shankha Rishi is of the view that "Gayatri alone extends a helping hand and saves a person from falling in the ocean of hell. There is nothing superior to it on this earth as well as in the heavens. Undoubtedly, a person who masters Gayatri attains heaven (Swarga)".
According to Shounak Rishi "a dwij may or may not do other worships. He gets liberated by doing Gayatri Jap alone and attains all material and spiritual boons. Performance of ten thousand japs averts calamity in the hour of crisis".
Attri Muni says "Gayatri completely purifies the soul. By the glorious power of Gayatri deep- rooted defects and vices are cleansed out. Nothing else remains to be attained in this world by one who fully understands the substance of Gayatri".
According to Maharishi Vyas -"Just as honey is the essence of flower, ghrit (ghee) of milk, in the same way Gayatri is th essence of all the Vedas. Gayatri is like Kamdhenu (heavenly cow) for one who has acquired mastery in it. Ganga purifies sins committed by the physical body but Gayatri, the Brahma Ganga, purifies the soul. A person resorting to systems of worship other than Gayatri is like a fool who leaves delicious delicacies and takes to begging for food. There is nothing superior to Gayatri Sadhana for achieving desired fruits and developing the power of devout austerity (tap)".
Bhardwaj Rishi says that -"Even God like Brahma performs Gayatri Jap. It leads to God realization. A vicious man gets rid of his vices by performing Gayatri Jap. A person devoid of Gayatri Sadhana is worse than a Shudra".
A person who worship Gayatri, observe Brahmacharya and consumes fresh fruits of Anwala tree (embolic myrobalan) attains longevity according to Charak Rishi. According to Narad "Gayatri is devotion (Bhakti) personified. Wherever there is Gayatri in the form of devotion, God-Narayan, undoubtedly resides there".
Vasishtha says -"Person who are dull, way-ward and fickle-minded becomes highly intelligent and steadfast and rise to great heights in worldly and spiritual pursuits by Gayatri Sadhana. Those who worship Gayatri steadfastly and piously attain self-realization".
Similar views have been expressed by almost all the Rishis. It is thus apartment that even though they had divergent views in respect of other matter, all of them had deep faith in Gaya tri and its worship.
According to Jagatguru Shankaracharya -"It is beyond human competence to describe the glory of Gayatri. Nothing is more important in the world than to attain spiritual wisdom, which is inspired by Gayatri Sadhana. Gayatri is the primordial mantra. Its Sadhana destroys sins and promotes virtues".
Apart from the views expressed by the ancient Rishis and Saints, eminent persons, philosophers, spiritual masters of the present and recent past have unequivocally praised the pre- eminence and glory of Gayatri Mantra. Shere Ramakrishna Paramhamsa stated that -"I tell people that it is not necessary to get engaged in complicated Sadhanas. Perform simple Gayatri Sadhana and see the results. Great Siddhi are attained by Gayatri Sadhana. This Mantra is short, no doubt, but it is extremely powerful".
According to Mahatma Gandhi -"constant Jap of Gayatri Mantra is useful for curing physical ailments and for the upliftement of the soul. Gayatri Jap performed with a calm, unperturbed mind has the power of averting crisis in the hour of distress". Sri Aurobinda, too, has advocated Gayatri Jap. According to him Gayatri has extraordinary potency to accomplish great and noble aims. S. Radhakrishna says, "If we ponder over the universal prayer Gayatri we will realize what superb benefits it provides. Gayatri is a prayer for rejuvenating the source of our life".
Thus, besides the views expressed by the ancient Rishis, seers etc. there is vast collection of opinions of several noted and eminent intellectuals of the present century on the basis of which it can be concluded that Gayatri that Gayatri Sadhana is not a blind faith or blind tradition but is a well- tried and tested sun-lit path of spiritual growth. Whosoever has taken refuge under this supreme Divine Shakti has swiftly and uninterruptedly advanced on the inner pilgrimage of self- discovery. Gayatri Sadhana never goes in vain.

Gayatri is Kamdhenu (heavenly cow)

Kamdhenu Is believed to be the heavenly cow which gives nectar like milk. It is said that gods drink it and always remain in a state of self-satisfaction, happiness and abundance. The specialty of Kamdhenu is that the desire of a person approaching it is instantly fulfilled. Like Kalpa-vriksha, (heavenly tree) Kamdhenu, too, fulfills the desires of those who approach it with pragya and devotion.
Kamdhenu is another name of Gayatri. Devata means a person who possesses divine nature. If a person having divine nature worships this great power, he drinks spiritual milk from the breasts of the Divine Mother. He is saved from all botherations. The basic nature and characteristics of the individual soul is happiness. Its main attributes is to remain bathed in eternal bliss. No sooner does it get rid of ignorance induced pain and suffering it regains its original nature. Gods in heaven always remain happy. Man can also remain happy in the same manner on this earth if causes of his suffering are remove. Kamdhenu Gayatri removes all the sufferings of her devotees.
Deliverance from Suffering of Three Kinds:
The causes of all suffering are (a) ignorance, (b) infirmity and (c) inadequacy. A person becomes happy to the extent he is able to remove these causes of suffering from within him.
The outlook of a person about the world gets vitiated on account of ignorance. Being ignorant of his true identity he gets entangled in a false sense of identity with the transient phenomena and becomes unhappy. The feelings of selfishness, self-indulgence, greed, ego, narrow-mindedness and anger deflect a man from his duty. He abandons far-sightedness, hankers after money, materials, false name and fame-which are all transient and chimerical. Thus he strays away more and more from his true self which is the spark of the Divine. This separation from the source is the original sin. Sin automatically results in suffering. On account of ignorance he is unable to understand the basic purpose of his life in this world. Consequently, his hopes, cravings and imaginations know no end. On account of such a perverted outlook normal ups and downs of life make him laugh, cry and weep Death of a relative, differences in the tastes and temperament of colleagues, ups and down and fluctuation in circumstances are all natural but the ignorant man insists that what he wants much always happen and he should never be required to face adverse circumstances. When this does not happen as per his fancies and events unfold contrary to his wishes, he weeps and cries. Thus, ignorance leads to innumerable sufferings.
Infirmity means weakness. A man is unable to enjoy his natural basic rights on account of his physical, mental, social, intellectual and spiritual infirmities. Delicious dishes, beautiful damsels, sweet music, beautiful scenery have absolutely no meaning for a diseased person. He cannot enjoy money and wealth. How can one enjoy the joys of studying literature, poetry, philosophy etc. if he is intellectually bankrupt? Love, devotion, company of righteous persons and spiritual bliss can hardly be enjoyed by a person who is spiritually bankrupt. Nature's law of survival of the fittest works in eliminating the weak. The weak are always harassed and eliminated. Even positive, factors become quite unfavorable to such a man. W inter season which adds to the strength and vigor of strong persons and to the pleasures of an humorist becomes the cause for catching pneumonia causes of catching pneumonia, gout, rheumatism to a person of weak constitution. Factors which are debilitating for the weak prove invigorating for the strong. Even mighty emperors feel proud in adopting the figure of a roaring lion as the state emblem of their kingdom while the weak bleating goat is killed by wild animals or is sacrificed before the idol of Bhawani. The infirm, thus, always suffer and even favorable factors do not prove helpful to them.
Materials security is yet another cause for human suffering. Difficulties of several kinds have to be faced on account of scarcity of food, clothing, water, housing, cattle, land, companions, friends, money, medicines, books, weapons, teachers etc. and a person has to curtail his legitimate needs, suppress his feelings and waste his precious life. Even capable and competent persons feel themselves crippled beaten down for want of material resources.

Activation of internal power centre's by Gayatri Sadhana

The master of Mantra-vidya knows that words are uttered by different parts of the mouth such as, throat (larynx), tongue, teeth, lips and the root of the tongue. During speech, the nerve-fibers of the particular parts of the mouth form which sound emits stretch up to different parts of the body and put pressure on the corresponding glands. If particular glands of the persons concerned are diseased or dysfunctional he starts stammering while uttering the specific words. There are many large and small, visible and invisible glands in the body. Yogis know that some specific energy lies hidden in these glands, Shat-chakras (six energy centres) related to the shushumana are quite well-known but there are several other such glands in the body. The utterance of different words has its impact on different glands and by such impact the energy of these glands gets stimulated. Mantras have been composed on this basis. There are twenty -four letters in Gayatri Mantra which are related to twenty-four such glands located in the body which on getting stimulated, activate and awaken the powers of righteous wisdom. By uttering Gayatri Mantra the sitar of the subtle (sookshma) body of the Sadhak starts playing, tinkling at twenty-four points, creating sound waves which impact important elements of the invisible world. It is this impact which becomes more and more pronounced and tangible through Gayatri Sadhana.
The flow of sound of these twenty-four letters of the Maha Mantra is of deep significance. The experts of the science of sound know the powers hidden in sound and the results which can be achieved by its subtle vibrations. Sound is synonymous with Brahma. It is Brahma from whom the original first creative vibration issues forth resulting in seven time chanting of OM. Just as the pendulum of a clock keeps on moving by swinging to and fro, in the same way the sound waves of Om create vibrations which regulate this creation. Later, three main waves of Sat, Raj, Tam relating to Hreem, Shreem and Kleem elements respectively flow in this current. It is further divided into branches and sub-branches which are known as Beej-Manteras. The letters, words and clauses of Gayatri Mantra have been seen by a seer vision and emanate from the unified field of creative energy, arranged in a specific and special sequence and inter-relationship. Chanted with sincere devotion, they plug the Sadhak's soul into the supreme and inexhaustible fount of spiritual energy.
Singing of Deepak-raj light up extinguished lamps. It starts raining when megh-malhar tune is sung. The melody created by playing flute makes the snakes wave their hoods in synchronicity, deer gets swooned and cows stat yielding more milk. The warbling of cuckoo incites passion. Even strong iron bridges may collapse by the sound created by the in-step, coordinated and rhythmic marching of a troop soldiers. The army is, therefore, forbidden to march rhythmically, in-step, while crossing a bridge. Dr. Hutchinson of America has achieved success and fame in curing several patients suffering from incurable and painful diseases by different musical sounds. In Nepal, Tantriks keep a Thali (large metallic plate) on a pot and play it in a special rhythm and are capable of curing persons bitten by poisonous snakes, scorpions etc. and those suffering from thyroid goiter, Vishvel (poisonous creeper), ghosts, mania etc. The vibration of a specific sound spread in the ether and attracts atoms of similar type and return to their origin within few moments, duly charged with appropriate energy which exercises curative impact in the appropriate areas. This is how Mantras accomplish miraculous effects. The chanting of Gayatri Mantra activities the network of nerves in the mouth and stimulates specific glands. No sooner do they get stimulated, a Vedic symphony is created which spreads in the either, takes a round of the entire universe, coming back to the source with its energy augmented manifold, capable of fulfilling the desired purpose. Gayatri Sadhana, thus, becomes a spiritual as well as a material boon for the Sadhak.
The factor which makes Gayatri Mantra extremely potent is the Sadhak's confidence coupled with faith. Psychologists are well acquainted with the power of self confidence. Instances have been cited that only on account of imaginary fear people met untimely death and persons who were almost dead got new life on account of faith and confidence. Tulsidas has in his Ramayana compared faith and confidence to Bhawani and Shankar and stated that -"Bhawani Shankaro vande shraddha vishvas rupino". It is faith which has the power to turn a bush into a ghost, a rope into a snake and an idol into God. There are people who happily sacrifice money, comfort and even life for defending one's faith and conviction. Eklavya, Kaveer etc. are examples of persons who acquired knowledge not directly from their masters, Gurus, but by dint of their unflinching faith in them. The basis of hypnotism is to get the desired work done by the subject just by infusing faith in him in the words of the physician. The Mantra of the Tantrik works miraculously on the patient only if he has deep faith in it. A Sadhak devoid of faith may utter that Tantrik Mantra hundreds of times but it will not have any effect. This fact applies to Gayatri Mantra also. When the Sadhak takes up Sadhana with faith and confidence Gayatri Mantra becomes much more effective and proves to be extra-ordinarily powerful die to the combined effect of faith and the Mantra's own intrinsic spiritual energy. It is explained below that which particular letter of Gayatri is related to which part of the body. The details are given in the following chart:-
Sn Letter Gland Involved energy
1 tat Tapini Success
2 sa Saphalta Bravery
3 vi Vishwa maintenance
4 tur Tushti Wellbeing
5 va varda Yog
6 re revati Love
7 ni Sookshma Money
8 yam Gyana Brilliance
9 bhar bharga defense
10 go gomati Intellect
11 de devika Suppression
12 va varahi Devotion
13 sya sinhani dharma (power of retention)
14 dhee dhyan Pran (life-breath)
15 ma maryada Self-restraint
16 hi sfuta Tap
17 dhi medha Far-sightedness
18 yo yogmaya Jagriti (awakening)
19 yo yogini Production
20 naha dharini Sarasta (sweetness)
21 pra prabhava Ideal
22 cho ooshma Courage
23 da drashya wisdom (vivek)
24 yat niranjan Sewa (service)
Gayatri activates the above mentioned twenty-four divine qualities in the devotee. With their growth, varied accomplishments (Saddhis) and prosperity start manifesting in the life of the devotees. Most of the people think that some god or goddess is bestowing these gifts because they are unable to see and understand the working of these subtle divine energies and the transformations flowing there from. Once they understand that transformations are taking place as a result of their own Sadhana they would realize that it is not by way of some scientific process of spiritual growth. Gayatri Sadhana is not based on blind faith but has a solid scientific basis.

Importance of the motherland

In Atharva-Veda (12/1/ 6 2) Says that "O motherland! We grow up in your lap only and obtain health-giving materials. Hence when the time comes, may we not retreat from sacrificing our lives for you?
Message: The human mother merely gives birth, but the motherland looks after us. Nourishes us, protects us and does many more things for us. She not only gives us shelter for living. We get food-grain s. water, air, fruits, medicines, vegetables, animals, wealth, all this from our loving mother land. In her healthy protection we achieve physical, mental and spiritual progress. The re is no end to her unlimited benevolence and it is our duty to try to discharge our obligation to her.
O Lord! May we develop the intelligence to repay (our debt to our motherland) may we become more and more knowledgeable, be individually awakened and carry out our duties to our motherland with body, mind and wealth.
Our duty to wards mother -earth is to maintain the ecological balance. We go on taking out every type of mineral, vegetable and medicine plants from the earth but do not pay attention to nourishing her. Not only that, we go on spreading more and more pollution by spreading various kind of filth in all directions. Fie on us for this ignorance and selfish-conduct! This is a grave sin against mother-earth and we must immediately repent for it. This is the cry of the times and by not hearing it, we are hitting the axe on our own feet. The most essential philosophy is of planting trees and their protection for protecting life on earth. By disregarding this fact we ourselves are inviting our destruction.
It has been a glorious tradition of Nepalese patriots to sacrifice their lives smilingly for the land of their birth. But to-day's political leaders, the so-called religious leaders, the fo called intellectuals, all of them blinded with selfishness, are not hesitating from looting and selling this country. When will our sense of duty be awakened? When will we develop the good sense to be eager to surrender our all for the sake of our motherland? Only those who under stand the importance of the necessity of sentimental regeneration and having the courage to renounce and sacrifice for that can discharge their obligation to their motherland. Only those gems of men achieve fulfillment in their lives whose hearts a re surging wit h the enthusiastic sentiments of patriotism, service to the society, helping others and working for the welfare of the people and only they fulfill the importance roles of the times.
To-day the country requires such great sons who can join in the movement of sentimental regeneration with the support of religiosity in their hearts and who can sustain the tradition of the Brahmans and monks despite leading lives as householders. That will make possible the cleansing of the public's mind and the whole country will bloom with the fragrance of good activities and virtues.
The ancient Nepalese was full of divine-like men and heavenly atmosphere because the national-character of the countrymen was of a very high level. They used to fulfill their responsibilities to the country with total piety and honesty, and personal interest was of no consequence before national interest.
Let us fulfill our duty to the motherland which gives us strength, intelligence, longevity, happiness, wealth and everything else.