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Gayatri Dhyan (meditation)

Human brain is an extremely wonderful cosmic computer. The activity, movement and potentiality of each of its cells leave even the greatest of scientists awe-struck. Great energy is generated in the direction in which these cells are applied. All the physical energy of a person is diverted in the direction of his desires, aspirations and cravings.
Emotions first arise in human mind. When the mind concentrates on such emotions a magnetic field is created which attracts the desired elements from the atmosphere. This is the science of meditation. On this basis (adishakti) the power of the primordial energy pervading the interior of the nature can be attracted by the Sadhak towards him and retained by him within himself.
Gayatri should be meditated upon daily a t the time of Jap or at any convenient time. The Sadhak should sit for meditation in a secluded place having calm and quiet atmosphere. Mind should be steady and the body relaxed. While meditating during Jap one should sit in cross legged position, keeping the backbone straight. When not meditating with Jap one can sit on an easy chair or take the support of a large round pillow, wall or a tree. Body should be relaxed, as if it is lifeless. Eyes should be closed, both the hands should be rested in the lap and it should be visualized that nothing but a vast blue space exists everywhere. At the time of Pralaya (universal annihilation) nothing survives except the blue sky or space. A mental picture of such a stage of universal annihilation should be drawn in imagination and when it is fully established, a small round mass of light should be visualized in distant space by inner vision. Thus Gayatri should be meditated in the form of a small brilliant star, as the sun. With development of concentration in mediation this round mass of light comes more and more closer and becomes bigger and brighter.
One minute observation, black spots are visible in the middle portion of the sun or moon. In the same way in the round mass of light of Gayatri a faint image of Gayatri should be visualized in the beginning. Slowly and gradually this image appears to be clearer - smiling, speaking, sensitive and lively to the Sadhak. Before starting meditation the picture of Gayatri Mata Should be examined minutely, lovingly and repeatedly along with its each and every part and it should be firmly established in the mind in such a way that the Sadhak may be able to formulate a mental glimpse of that image within the round mass of light. In due course of time a beautiful and enchanting image of Gayatri Mata surrounded by a round mass of brilliant light will be visible to the Sadhak.
Just as a person sitting in the sun feels warmth, similarly the proximity of Gayatri in the form of mass of light suffuses the Sadhak's mind, his inner-self and his entire body with divine lights. Just as iron, when put in the fire, becomes res-hot, so also, when the Sadhak retains the brilliance of Gayatri within himself during meditation, he becomes one with the Almighty Goddess, becomes a rishi, radian with Brahmateje. He feels as if his whole body has become red hot like pure gold and a celestial, divine, sun -like light shines through him. The impurities, sins etc. of the Sadhak's soul are burnt out in this light. He feels himself god-like, pure, fearless, pious and detached.
In this meditation, light of different colors are seen. Sometimes small and big stars of different colors are seen appearing and disappearing in this light. They are seen moving from one direction to other, sometimes traversing back in opposite directions. Some times, they are seen moving round in a circle and also shooting fast like an arrow. These are all good omens of progress in meditation. With the growth of the energy of Gayatri within the soul, several potentialities and qualities stat developing which are reflected in the form of small massed of light of different colors.
When this Sadhana becomes more mature and profound, the brilliance of Gayatri stabilizes in the middle of the brain or heart. This is the stage of attaining Siddhi. When the Sadhak attracts that brilliance from the outer space and settles it within himself, a stage is reached where his body and Gayatri's life force combine at one point. Just as person, under the influence of an evil spirit, acts according to the will of the latter, so also after establishing Gayatri within himself, the thoughts, actions, behaviors, feelings, tastes, desires, aspirations of the Sadhak are oriented towards selflessness and universal good. Progressively, animalist decreases and divinity increases.
This is the ideal form of meditation of Gayatri. When the Sadhak meditates on Gayatri in the form of a mass of light, he should feel that along with its rays, wisdom, virtuousness and divine energy are being infused in him. When the Sadhak comes out of such a meditation he feels that the proportion of wisdom, purity and refinement has increased within his mind and body. The Sadhak in due course, becomes a store of divine light (Brahmateja). This divine light is like a bank draft which can be instantly got encashed at any bank of Shreya or Preya and divine or material riches, as the case may be, obtained in lieu thereof.

Gayatri is Spiritual Triveni

Some instances about the importance of Gayatri have been furnished in the fore-going pages. It is difficult to consolidate and publish all of them. Ganga, Geeta, Gau (cow) and Gayatri, these four are pillars of Nepali culture. Every person who believes in Hindu religion reveres them like mother and feels a special sense of mutual bounding with all others with similar faith.
Gayatri has been called spiritual Triveni. The confluence of Ganga and Yamuna creates an invisible, subtle, divine river which is known as Saraswati and the confluence of these three is known as Triveni. On account of this Triveni. Prayag is called king of all the Teerths. In the same way Gayatri is Triveni of the spiritual world. Its first letter 'ga' is suggestive of Ganga; second letter 'ya' of Yamuna and third 'tri' of Triveni. Several trios viz. Sat- Chit- Anand, Satyam (truth)- Sivam -Sundaram (beauty), Sat- Raj- Tam, Iswar (God)- Jeev (soul) - Prakriti (quality), Rik - Yaju - Sam, Gun (virtue - Karma (action) - swabhav (nature), Shaishav (Childhood) - Yauvan (youth) - Budhapa (old age), Brahma - Bishnu - Mahesh, Utpati (creation) - Vridhi (growth) - Nash (destruction), Sardi (winter) - Garmi (summer) - Varsha (rainy season), Dharma (righteousness) - Arth (wealth) - Kam (sensual enjoyment), Akash (space) - Patal ( nether-most world) - prithivi (earth), De v (God) - Manushya (man) - Asur (demon) etc . are interwoven and lie embedded in Gayatri Chand. One who observes deeply by meditation and contemplation, these trinities gets the same spiritual merit as one gets in the material world by taking a dip in Trivent. These various trios represent various kinds of problems which the Sadhak is required to face and by solving which he attains the ultimate goal of self-realization.
The three currents of Triveni appear to be vast, deep and daunting. In the same way Gayatri Sadhana appears to be very difficult. But just as a fear disappears and tranquilizing cheerfulness is attained by taking a dip in Triveni, so also by thinking contemplating and probing deep into various aspects of Gayatri Sadhana a person attains such spiritual insight which inspires him to follow righteous path and ultimately leads him to eternal peace and bliss. Gayatri, undoubtedly, is spiritual Triveni, it is teerthraj because the philosophy underlying it is easy, simple and intelligible and it leads to perennial happiness.
The importance and glory of Gayatri is infinite. Veda, Puran, Shastras, History, Rishi, Saints, house-holders all acknowledge its importance. It has a marvelous power of changing our outlook towards life. If our perverted thinking and mental back-ground are set right, our desires, aspirations, thoughts and sentiments get refined; we can rise higher than even the gods. Gayatri Sadhana can emancipate us from bondage to hellish perversions of envy, hatred, malice, ill will etc, thus manifesting in our lives the Divine attributes of Satyam, Shivam and Sundaram.

Tantra Sadhana from Gayatri

"Do not divulge this Mantra to the disciple of any other person, especially one who is not devoted. If this is done, it may result in death."
What has been stated above is indicative of the fact that Tantra is a secret science and it is not desirable to indiscriminately disclose it to other. Tantrik Sadhanas are very difficult, as difficult as picking up pearls from the bottom of the ocean. Divers risk their lives and dive deep into the ocean and lay hand on pearls with great difficulty, but during this process they have to encounter the dangerous creatures of the ocean. An acrobat displays his feats, attracts people and earns praise but if there is any mishap, one can imagine what would be his lot?
Tantra amounts to waging war against nature and gaining victory over its powers. For this, extra-ordinary efforts are required and their reactions are also equally extra-ordinary. When a stone is thrown in water there is disturbance on the water's surface. A Tantrik Sadhak attacks nature by his secret Sadhana to attain its hidden powers. Nature counter attacks ferociously and as such this Sadhana is fraught with grave risks.
When a gun is fired there is a powerful back-push and a terrible sound is produced. If the gunman is weak he can fall flat on his back by the jerk and start trembling by its crashing sound. Snakes are found near a sandal-wood tree, roses are surrounded by thrones. The stings of honey-bees have to be faced for obtaining honey. Tantrik Sadhanas are also frightful pursuits which are full of frightful hazards. Had it not been so, anybody could have easily achieved those powers of the occult.
The pursuits of Tantra Sadhana are as difficult as walking on the cutting edge of a sword and for this one must possess adequate initiative, courage, firmness, fearlessness and patience. One can attain success only if he performs Sadhana devotedly with a steady mind under the guidance of an experienced guide. It has been observed that some people perform Tantrik Sadhana to subjugate some evil spirit, ghost or devil. During the Sadhana they encounter dreadful scenes and if they are overpowered by those evil spirits they have to face terrible consequences. Several such people fall seriously ill, some become mad, some even die.
Tantra is a provocatively violent system which created powerful vibration resulting in heat and excitement in the nature, In the summer the temperature shoots up on account of terrible rays of the Sun giving rise to dust-storms, tempests and heat waves. Some people suffer from sun-stroke, dust particles enter into the eyes of some persons while others suffer from boils, pimples, ulcers etc. Trees get uprooted and thatched roofs are blown away, In Tantra Sadhana also similar violent disturbances are created and heat waves and dust-storms of subtle type are encountered which create terrific vibrations in the human mind. Due to these vibrations several dreadful entities like ghosts, devils, demons etc seem to appear from nowhere. If the Sadhak lacks the courage to face these terrifying scenes smilingly he becomes awe-struck and non-pulsed and his life is endangered.
Everyone cannot face such difficulties. It requires a courageous mental background to do so. A man himself cannot decide whether or not he is capable of performing Tantra Sadhana. Just as a patient cannot treat himself, a student cannot learn all by himself. That is why an experienced guide is required to learn Tantrik Sadhana. The guide examines the would be student's mental background and decides which particular Sadhana is useful for him. Tantra Sadhanas are, thus, performed according to the tradition of teacher and taught. The guide or teacher, who is called Guru, strictly enjoins upon the student to keep this Sadhana secret so that he may not be tempted to misuse it.
If the power acquired by Tantrik Sadhana is misused it may create chaos and harm people. If a person gets money by gambling without doing hard work, he will not be able to utilize it wisely and purposefully. It is, therefore, kept quite secret and any and every person is not entitled to perform this Sadhana.
Gayatri has its rightist (Dakshin) as well as leftist (Vam) method of worship. It incorporates Yoga as well as Tantra. It leads not only to self-realization and God-realization but also to material achievements. It also helps in elimination of the evil. Gayatri Yoga is rightist method of Sadhana which fulfills the purpose of self-realization. Gayatri Tantra is the leftist method (Vam-Marg) by which worldly objects could be obtained and evil persons or influences could be neutralized. It is an extremely secret method. In books relating to Gayatri Tantra, there is symbolic description about achieving money, progeny, women, health, and position, victory over enemies, and sway over other by enchantment through Tantrik Sadhana. It should, however, be kept in mind that a detailed procedure is to be followed and an exactly prescribed performance of rituals is required, which has not been explicitly mentioned in the Tantra books. It can be learnt only from experienced experts.

National Duty

Three duties are considered as principal ones viz individual duty, social duty and national duty. The aim of the individual duty is the provision of happiness and comforts and also personal development. Under social duty is considered the progress of the individual and the society whereas under national duty, individual, social and national - the progress of all three is included. Thus, with the observance of national duty, the remaining two duties are automatically nurtured. Therefore among the three duties, national duty is considered to be the most important. Serving the nation with mind, body, money, labor, means, profession, thoughts, art, science and religious spiritualism and to make committed efforts for increasing its peace, happiness and progress - this is national duty, it has been called to-day's most important duty.

The country, in which man lives, grows and progresses right from birth to death, it is our duty towards it that we think of its development and uplift and adopt such ways and means which serve its interest. Only then shall we have discharged in real sense the obligations under which we are indebted over the life time to our country. Whatever be the type of debt, gratefulness requires its dischargement.
Therefore it can be said that the deeds with which our duty for the era can be maintained, the country can progress, the cornerstone for unity, equality and love can be laid - all these must be considered our national duty. Every person must get involved in these deeds and support and maintain his duty of service to the nation. It is considered the biggest virtue in adversity. We shall have to serve the nation by developing our moral qualities - only then will the country become strong.

Literature Published by Yug Nirman Yojana, Mathura
In the coming days we have to show to the worked, what the new world will be like, how the world will change and within no time, how the pattern of thinking of the people will change. On the indication of Mahakal, we have to make this world a new one. We are creating the literature for the 21st century for this purpose. Only this Divine Inspiration is behind our co-ordination of these truths and our current writings and future-writings by others.
Yug Nirman Yojana has been publishing from time to time the profound literature penned by the Revered Yug Rishi (savant-sage of this era) Pandit Sriram Sharma Acharya. These days thousands of books are being published on the following subjects - Gayatri Vidya (study of Gayatri), spiritualism and meditation, worship and spiritual Endeavour, the formation of the individual, formation of the family, formation of the society, formation of the child, resurgence of the era, awakening the women, revolutionary literature, morality, protection of health, stories, sacramental rituals, songs, music, Matrusatta Shraddhanjali pustakmala (108 books) Pragya laghu pustakmala (203 books published., with a goal to publish (365 books). Besides these, four Vedas, Purans, Upanishads etc, all ancient scriptures in translated form are available. Every word written and spoken by Rev. Gurudev has been published in 108 volumes. Detailed list of books can be ordered free of charge from Yug Nirman Yojana, Mathura - 3.

Procedure of Gayatri Anusthan

Anusthan can be started in any month. Panchami, Ekadashi, Poornamasi are considered auspicious days to begin. The attributes of Durga, Saraswati and Lakshmi are prominent on Panchami, Ekadasi and poornamasi respectively. There is no bar of Shukla or Krishna Paksha, although Shukla Paksha is considered more auspicious.

During Anusthan, Gayatri should be invoked before starting and reverently bidden to leave at the end of worship daily. In this process, sentiments and prayer play the key role. the presence of divine, kindhearted, affectionate Universal Mother Gayatri should be invoked by praying in Sanskrit or in one's own mother tongue. It should be believed that accepting the prayer, the Mother has been kind enough to appear. At the time of Visarjan (leaving), the divine all powerful Mother should be prayed to in Sanskrit or in one's own language to kindly leave and it should be believed that, accepting the prayer, she has left.
There is reference in several books that yagya (offering in sacrificial fire) of one- tenth of total amount of Jap and Tarpan of one tenth of Yagya should be performed and one tenth proportion of Tarpan should be devoted to feeding Brahmans. But this rule applies to Anusthan done by Tantrik method only. In Anusthan performed according to the way of Vedic Yog system Tarpan is not necessary. But at the end of Anusthan, Yagya of at least 108 Ahuti offering in sacrificial fire has to be performed although more can be done if it is convenient. Similarly, at least three Brahmans should be fed. No limit has been prescribed for offering money in charity. It may be done according to Sadhak's resources and faith.
In Nirakar worship Bhagwati Gayatri should be installed as Shakti on an altar decorated with beautiful flowers. In Sakar worship a beautiful picture or image of Bhagwati may be installed on such an altar decorated with flowers. Some Sadhaks invoke Bhagwati in the spark of incense-stick or in the pointed flame of the light lamp kept on the altar and feel the presence of their adorable deity. At the time of Visarjan, the idol/picture should be made to sleep and should be removed and immersed in some river, tank or holy place. Half-burnt incense-sticks or wick of the lamp should be extinguished and should also be immersed along with the flowers. Half-burnt wick should not be used the next day.
Five articles have mainly been considered essential and auspicious in Gayatri worship. Incense should be brunt, lamp should be lighted, Naivedya (sweet offering) should be offered, sandal-wood paste should be applied and rice should be scattered. If Gayatri has been installed in the form of a lighted lamp, a water pot should be kept as faith article of worship.
The Sadhak should sit in the morning on clean, ground on a carpet of Kush, facing the East, and keep a pot of water close by. The lamp should remain lighted and incense should burn throughout the Jap. If the lamp is extinguished, it should be re-lighted by placing a new wick in it. The Ghrit (ghee) remaining in the lamp can be used again.
Jap should be started immediately after installation and worship of Gayatri on the altar. This should be the daily routine. Mind should be steady and full of devotion during Jap. Whenever it goes astray, it should be reined in, brought under control and concentration practiced. By this method power of concentration will develop day by day.
The system of completing Jap of 1, 25,000 Mantras in forty days is in vogue since ancient times. But a weak person or those who are not habituated by earlier practice may complete it within two months. The number of daily Jap of twenty rosaries or malas (of 108 Mantras each) should be done daily. To facilitate counting of rosaries or malas, small tablets of chalk clay wetted with Ganga water should be kept at one place. Jap should be closed when all the tablets are collected at the other end. There are no chances of error if such a system is adopted.
The mantra of invoking the Gayatri is as follows:
Aayatu barade devi trakshere brahmabadini
Gayatri chhandsam mata brahmayone namostute
The mantra of Visarjan is as follows
Uttame shikhare devi bhumya parbatmurdhani
Brahmarebhyo hyanugyata gachha devi yathasukham

At the end of Anusthan, Yagya should be performed, money should be offered in charity and Brahmabhoj done according to one's resources. For Brahmabhoj only such Brahmans are invited who a re real Brahmans and are devoted to God. Money given in charity or food served to undeserving persons goes waste.

Subtle Aspects of Yagya

The extremely subtle effects are by far the more important. Like humans, matter too, has three bodies -- physical, subtle and causal. The body which eats, sleeps, walks, acts; which consists blood, flesh etc. is visible man's physical body. Subtle body is that which thinks, considers and controls the physical body. Causal or astral body is that in which faith, convictions, aspirations etc. are deeply rooted. The subtle body is much more powerful as compared to the physical body. The casual body is several times more powerful than the subtle body.

The casual energy underlying all the Havishya used in Yagya is stimulated by the rituals prescribed for the Yagya performance. Only then alone it is possible to affect desired changes in the mind and consciousness of the participants. It this is not done, the effect of Yagya will be limited to the physical - chemical effects fo vaporization of specific substances. No doubt, several benefits can be derived by these effects too; the fumes of Yagya remove foul smell and spread soothing fragrance. It can also help in controlling virus infections and thereby promoting physical health. This is, however, an insignificant achievement, as compared to the vast potential of Yagya.
Importance of Yagya lies in the subtle power of the substances which are offered in the sacrificial fire. The selection of a particular wood or Havan Samagri depends on the purpose for which Yagya is performed.
In order to stimulate the causal energy of the offering, help of the science of Mantras is taken. The conductor of Yagya takes all precautions to ensure that the Mantras are uttered, pronounced and appropriated correctly in the pitch voice, rhythm and tone duly prescribed. Strict discipline is required to be maintained, and there should be no deviation. Shabda (the eternal and cosmic sound) is termed as Brahm. Ordinarily, it is used for exchanging of thoughts but at subtler and higher levels in Mantra, Shabda plays the role of getting transformed into potential energy.
The entire basis of the Mantra Shastra stands on the footing that the selection, interlocking and appropriation of words in a Mantra exist in such a way that it becomes possible to get miraculous advantage by making the causal energy of Shabda specifically enhanced and made more powerful.
All the pots and even water used in the Yagya are purified by specific Mantras before use. The fire-wood (Samidhas) are washed, dried and use dafter they are duly sanctified by Mantras. The process of Vedi Pujan and Yagyashala Pujan are resorted to make the Havan Kunda live….. with awaken causal energy. This as a whole is the scientific process of mass medication which strengthens the spiritual basis of the Yagya process.
It is generally experienced that Yagya (Agnihotra) --- atmosphere is very compatible and alluring for attaining spiritual uplift. Dr. Motohama of Tokyo, Japan has studied the effects of Agnihotra, with his instrument for measuring electric fields surrounding the body. He has reported that after performing an Agnihotra, the Anahata Chakra (cardiac plexus) exhibits similar condition that exists after psychic and spiritual healings.

The Layer of the Mind

According to the most ancient ideas of Yoga and the most modern theories of physics, existence is not a single reality but a continuum of several interpenetrating layers of being, ranging from the coarsest and densest - the physical - through various layers of mind, to the final one called "spirit". As one moves up the continuum, the layers become finer and subtler. Yogis have divided the levels of mind - in between body and spirit - into five layers of Kosas. In each succeeding layer, there is a more joyful and expanded awareness; the higher layers contain vast reservoirs of energy and knowledge, and exert a subtle influence over the lower ones.
Beyond all the five layers of each individual mind is the realm of "spirit" or infinite consciousness, the pure Self within. In this state of perfect peace, beyond any vibration or manifestation, all conflicts and contradictions of the lower mind dissolve … her all is One. When one attains this state, even for a moment, one's entire existence is flooded with inexpressibly joy. This is the goal of Yoga and the goal of life. To elevate the mind through higher and higher layers until one realizes the infinite, blissful Self within.
But average human beings do not realize the profoundest levels of their innermost self; they experience only the lower two layers of mind - the conscious and subconscious - because the surface restlessness of these shallower layers prevents them from going beyond. Occasionally, however, some individuals penetrate through these turbulent lower levels and touch for a moment the subtler, all-knowing super conscious mind. In a flash, they have startling experiences of mental telepathy, or "see" the future, or feel a rush of ecstasy as the boundaries of their egos dissolve and they merge into the all embracing oneness. But the glimpse into the Beyond is dissolved.
Only very few individuals throughout history have made sustained efforts to reach and remain in this super conscious state and have realized its glory and power; and still fewer have realized their true Selves. Most have merely flailed about on the surface of their minds, tossed by desire and pain, utilizing only a fraction of their true potential, living less than half lives in ignorance and confusion. Thus, the sages taught, "You know nothing of yourself here and in this state. You are like the wax in the honeycomb: what does it know of fire? When it gets to the stage of the wax en candle, and when light is emitted, then it knows. Similarly, you will know that when you were alive you were dead, and only thought yourself alive."

The Role of Gayatri Yagya in Transformation of this Era

The relationship between Gayatri and Yagya (chanting of prayers with oblations into holy-fire) is mutual. Scriptures have called Gayatri as the mother of religion and Yagya as the father. Both are considered as complementary to each other and inseparable. Only the co-ordination of good knowledge and good deeds raises the level of a person and society. Keeping this truth in mind, Gayatri, the Goddess of good knowledge and Yagya, the symbol of good deeds are considered as two wheels of the chariot of Def- Sanskrit (divine culture).
There are three meanings of the word Yagya (1) Generosity of charity ( 2) coming together and organization (3) worship of deities, selecting and supporting excellence. Wherever these three good activities are adopted, greatness and gentlemanliness will come up and problems will be solved in no time. All the necessary axioms exist in the form of the philosophy of Yagya for the establishment of the tradition of Yagya - worship. (As in ancient times) these days also one can experience how the process of progressiveness on the basis of religious traditions can go to the heart and be successful. And it is being experienced also.
The initiative of establishing the dynamic revolution of the era in the form of the holy fire of the Yagya is such that with its help people's sentiments can be roused for removal of undesirability and crudeness and the revival of culture and courtesy.
Yagya has its own science. It has such effect (because of the total interaction of its power, its special origin from Rigveda, the mysterious procedures and collective good efforts) that it causes useful movements in the subtle astral planes. As a result of these divine vibrations the eradication of sickness, mental perversions and bad attitudes becomes possible.
Inseparably linked with Gayatri - Yagya is the process of 'Dev-Dakshina' (offering to the Gods) which means the pledge taken in presence of the holy-fire for discarding bad activities and adopting good activities. In the Yagya arranged by the Yug Nirman Yojana, those sitting around the holy-fire and offering oblations have to offer Dev-Dakshina and fill a printed form called Sankalpa-Pattra (the form of pledge). This offering is not in the form of money but in the form of Atma-Parishkar (self-purification) which means discarding at least one personal bad habit and special efforts to enhance a good activity. Bad activity results from personal immorality, prevalent superstitions and wrong social practices. The removal of undesirability under each of the above and adopting what is proper - that itself is the purpose of the Dev-Dakshina campaign. It can also be called the basis of support of creation of a new era and the fundamental purpose of the manifestation of Yug-Shakti (the power of this era, i.e. Gayatri). The one and only purpose of an incarnation's manifestation has been the removal of adharma (irreligiousness and immorality) and establishing Dharma (religiousness and morality). Only this thinking and action is present in the Gayatri from beginning to end. The Dev-Dakshina part of the Yagya is clearly the fulfillment of that aim.

The Second Layer: Subconscious Mind

Once a woman was walking to the market with a pot of milk on her head. She started thinking, "When I sell this milk, I will make good profit and then I will buy some hens….. Then I will have a big poultry farm. Soon I will become very rich…. I will buy a big house and I will have the most handsome husband in the land, and I will have so many children, I will just jump with joy!" Thinking that, she suddenly jumped - and the pot of milk fell off her head and broke! Because she was thinking deeply in her subconscious mind, her sense organs were not receiving sensations from the external world, and her body acted according to the imagining of her subconscious mind.
The subconscious mind is more expanded than the conscious mind, and has two functions: deep thought or reflection, and memory. The vast majority of most people's thinking goes on at this level of mind - all intellectual, analytic reasoning, much scientific thought, and problem-solving. For most people this layer of mind handles the day-to-day problems of ordinary life and society; it is the layer of information management and computation. This is also the level of deep philosophical thought; the different philosophical controversies in the world - including religious controversies - arise due to the mental differences in the different subconscious minds of their profounder.
It is also the layer of memory. According to Yoga, there are two kinds of memory, "cerebral memory" and "extra-cerebral memory - one associated with the brain, and one operating beyond it.
Cerebral Memory: A man drove to the local university one morning, in his usual absent- m indeed mood while driving. He was hardly even aware of the road because he was thinking so deeply about the problems in his office. When he reached the university, he participated in a hypnosis experiment, in which he was hypnotized and then asked many questions including, "How many telephone poles did you drive past on your way to the university this morning?" Immediately, without a moment's hesitation, he replied, "Two hundred and fifty-seven". When later counted, it was found that there exactly two hundred and fifty-seven poles on his route!
Much more is stored in our subconscious minds than we often realize; it is simply hidden by the turbulence of the conscious mind. When the conscious mind is calmed or suspended, as in hypnosis, we may remember experiences of which we were not even consciously aware of when they happened.
After years of scientific search for the physiological basis for memory - the chemical substance of memory, or its specific location in the brain - scientists have discovered that huge sections of the brain can be destroyed by trauma, tumors, injury and old age, without any loss of memory. This has led them to believe that learning and memory create a certain field in the brain's electro-magnetic pattern, an "engram" which preserves the vibrational impression of past events. This idea corresponds to the Yogic explanation that vibrational impressions are received through the sense organs and agitate the nervous system and the conscious mind. This restlessness leaves an impression in the mind - either short-lived or long-lasting depending upon the intensity of the vibration. Memory is the re-expression of this vibration in the brain, so that this past experience is relived.

Extra-Cerebral Memory: A group of American soldiers in the days of the old frontier fled from an army fort when it fell to the Indians, and escaped down the Ohio River on a hastily-built raft. They had no food with them and after a few days they were starving. A strong bond of collective survival instinct grew among them, and ultimately all of them reached safety…. Seventy years later, a man walked into a Midwestern barber shop and saw a little boy sitting on the barber's chair, eating crackers. The little boy looked at him with warm affection, and suddenly gave him the box of crackers saying. "Here, take this - you most still are awfully hungry!" The boy's father scolded, "Don't bother people you don't know!" The child looked at the man and said, "But I do know you, you were on the raft too - and we were real hungry then, weren't we?"
Such instances are being recorded more and more frequently as scientists, increasingly interested in reincarnation, find indisputable cases of past-life memories all over the world. This is called "extra-cerebral memory" because it recalls an existence beyond this brain, beyond this physical body. Often small children are able to preserve this memory - such as the young Lebanese boy who remembered the house of his previous life, his two wives, and even his oil pump … or the Alaskan Indian boy who insisted he was the incarnation of his own grandfather. The grandfather, who died six years before, had told his son before he died that he would come back as his own grandson, and hid his great-aunt "sister" - and walked straight to the hiding-place where his grandfather had kept the gold watch, took it out and said, "This is mine."
But after the age of five, the twilight of forgetfulness usually descends and the extra-cerebral memory is lost. If it is preserved long beyond that age, the child will actually be living in "two worlds" a t once, in the past life and in this one. In such cases, the child often becomes unable to adjust to the present body and environment and falls sick and dies, to take another physical form which will be more congenial for his or her further development.

The Sound of Silence

This then, is the goal of our journey; to transcend one by one the grosser levels of existence until we reach the Supreme State where the mind ceases and the self shines in its infinite effulgence.
This sublime height of realization is beyond reason, beyond thought, beyond minding itself - how then can it be described? Here "the guru is dumb and the disciple is deaf." When the Buddha was asked by his disciple, "Does the Supreme Consciousness exist?" he was silent. The disciple asked, "Then does the Supreme Consciousness not exist?" Again, the Buddha remained silent.
A pious man once sent his two sons to learn spiritual knowledge from a preceptor. After a few years, they returned home, and the father questioned the two boys about what they had learned. He asked the older boy, "My child, you have studied all the scriptures. Tell me, what is the nature of the Supreme?" The boy began to recite many versed from the scriptures, but the father was not satisfied. He asked the younger child the same question. The boy remained silent and stood with his eyes cast down. No word escaped from his lips. The father said, "He has understood. It cannot be expressed in words."
Those who realize this infinite state of consciousness, the sages say, are like the people who saw a high wall and were curious to know what was on the other side. One of them, with much effort, climbed to the top and looked over and cried with wonder and joy, "Oh! Oh!" Suddenly, he leaped to the other side of the wall and disappeared. The others liked at each other wonderingly and shouted, "What is it over there?" But there was no answer from the other side, so another made the difficult climb, and he too gazed with blissful awe beyond the wall. In the same way, he cried with joy and jumped out of sight. In this way, one by one, they scaled the wall and disappeared in ecstasy.
No one can explain the bliss of transcending the mind and realizing the self. It has to be experienced for one-self.
Once a salt doll went to measure the depths of the ocean. It wanted to tell others how deep the water was. But this it could never do, for as soon as it got into the water, it melted. Now who was there to report the ocean's depth?

To-day's Problems are the Result of Man's Wicked Thinking

The basis of downfall is perversity in thinking. Living in want, indigence, grief and sorrow, malice - all these maladies are going form bad to worse, their root cause in the fallen level of thinking.
To-day we find individuals immersed in too much anxiety and pain and the society ravaged by innumerable problems. The only reason behind the atmosphere of unrest, doubt, suspicion and discontent that we see everywhere is increase of wickedness in man's thinking and such thinking turning to wicked activities. If this tide can be blocked, if persons can be trained to explain the morality of idealism, then situations can be completely turned around. People's capacity, currently engaged in divisive, immoral activities, if turned around and engaged in resurgence of goodness and nurturing goodwill, then in no time the situations can change radically for the better. The current hell-like atmosphere can then change in no time to a heavenly atmosphere. Therefore we should grasp this very important reality which others are not aware of and get involved with all our heart for the removal of wickedness and re-establishment of goodness. This unnoticed effort may not get us any applause, but because of its usefulness its importance is so much that there are no words to describe it.
The 'Gyan Yagya Abhiyan' (campaign for spreading knowledge) is one of the most creative in history. Its method of working is to make door to door contacts and to provide healthy and proper solutions to the problems for the people and the society. After a1000 year's slavery, the thinking of Nepalese people has become very distorted and perverse, and many of their beliefs, but people consider these as traditions, still cling to them and thereby suffer from a variety of hardships. The purpose of Gyan Yagya (the campaign for the spread of knowledge) is to awaken the discretion of the individual to enable him to understand the difference between what is proper and improper and to arouse the courage to discard the improper and accept what is proper.

Transformation of the Era by Thought-Reform

The foremost requirement of this era is reformation in thinking. If man's thinking is not changed in time, then this world will be destroyed. As long as the present condition of man's way of thinking is not altered and straightened up, all the efforts for establishing peace and happiness will prove unsuccessful.
The only reason for all the perversities, obstacles, grief, sorrow, dualities, conflicts, wants, crimes, and diseases is that our thinking has been vitiated. The reason for all the wars is vitiated, wicked thinking. Even if all the facilities are available and still our way of thinking is not proper, then the individual will receive only unhappiness and cause unhappiness to those in his contact. The reason for our physical, mental, economic, familial, social, national and international problems and troubles is the impure thinking of the people. If the reasons for the mistakes are not tackled, then the effort for reformation is like watering a dried-up tree.
Therefore if a real solution is to be found for the current problems, then we have to conclude that it is essential to change the prevalent pattern of thinking in the world. Moral and cultural revival is possible only on this basis. Except for this there is no solution for world - peace. The foremost requirement of this era is an all-round revolutionary - thinking, a complete change in our thinking. Whether achieved today or after a thousand years, there is no other way except this. All of us must make effort in this direction according to our capacities.

Spiritual Development
Creating a new order should start with one's own self. 'Preach others but practice not' may be alright in other matters, but when it is a question of cleansing people's minds, the cleansing must start with one's own self. The sooner we learn the truth in depth that excellence is not achieved by preachment but by conduct, the better. Speech and writings can be effective to an extent for teaching others. The real influence comes from the preacher's conduct. People do not have the courage to tread a thorny path unless they have an ideal before them. Physical information can be obtained though speech and writings, but not so with subtle and spiritual information.
One must think seriously every day for a long time on the following four basic philosophical principles of spiritual development.
1. The first truth of looking at one's own self i.e. the soul, is to think of oneself as a very pure part of the Supreme and to think of the mind and the body as completely separate from the soul and to think of them as merely the vehicles and instruments of the soul.
2. The second spiritual truth is to think of the human life as the pure gift of God for the purpose of public good.
3. The third big truth is - to achieve the life's objective of achieving completeness from incompleteness. The chasm between God and the soul can be filled only by removing one's faults and deficiencies. Only by adopting the policy of excellence in thinking and ideal behavior, does the person get the opportunity of spiritual elevation to the level of God.
4. The fourth big truth is to think of this vast universe as a concrete manifestation of God and to make sincere efforts in spiritual endeavor for spiritual enlightenment.
Only these four truths are the central points of the science of spiritual Endeavour. If we want to usher in a new era, we will first have to concentrate on spiritual development.

Twenty-First Century - A century of Women

Believe it or not, the future is passing into the hands of women. This has not happened by chance. Women have carried out deep penance since time immemorial for achieving it. By achieving the highest development of their total powers, they have achieved this glory. Guru, mother, sister, and wife - in all these forms the woman has obliged man in countless ways and these countless blessings can be joyfully compared to divine blessings. Society to-day wants to repay those obligations.
Woman's uplift is essential for proper molding of individuals. Only then the molding of the family and the creation of a fine society is possible. Woman is the life-breath of the family. If we have to think of our own and world's welfare, woman must be considered as man's equal. World's welfare can be thought of only after thinking of women's uplift. Both struggle and resurgence of a new era of goodness are together in this major problem, therefore for fulfilling it, extraordinary man-power, means and dynamic courage are required. The secret of man's progress lied in woman's progress only.
The times are dynamically changing. This is seen in the fast changes occurring with the passing over of 20th century into a new era. Simultaneously woman has recognized her own inner vitality, her own inner strength. Woman herself is trying for her own uplift. She is not willing to spend her life at a level lower than man's. The support of time is with her. It will not do not to recognize her, nor suppress her. These days one can see a tremendous vitality of the people getting organized properly.
It is the Creator's wish that now woman should come forward and her superiority be once again conferred on her. It is His wish that woman should give the proof of her velour and show by actual deeds how she has uprooted widespread backwardness and how she has replaced it with progress.
We are calling the twenty-first century as the Century of the Woman because Nature is in her favor and from the viewpoint of special qualities, she is very much better than man and simultaneously Nature is in the process of breaking the old order and creating a new one. Only the woman fits into this plan. This movement of women's uplift will make woman equal to man.
The cyclonic speed of the new era will rest only after liberating the woman from her backward, inferior position and making her capable of taking advantage of human rights. Woman will have her own independent existence in the 21st century, and she will get the opportunity of developing her own individual identity. In the coming days, not the color of her skin and beauty, but her individuality will be considered as everything. The same amount of time and money will be utilized for girls' education, health, and developing their skill, as is employed for boys.
Only such transformation will sustain and maintain the long-term role of Yug Parivartan (transformation of the era). The main basis of the future 'Satyugi Parivartan' (transformation bringing goodness of thinking and conduct among people) will be that the entire leadership be given to woman- woman whom nature has made full of love, co-operation and compassion. Seeing that welfare lies in woman's power, we should not leave any stone unturned for furthering woman's power. One who has always given the proof of selfless love for husband, children and family at every step; she will create the same atmosphere in the area of her influence when given the leadership.

Vital Role of Gayatri Sakti in Human Life

There is no way of glorious success in human life without Sadbuddhi. The support of Gayatri in this form is inevitable for all aspirants of progress and blissful prosperity. There is no path to spiritual evolution, realization of God, or ultimate salvation that does not emanate from the spiritual element of Gayatri Sakti. The Sadhaks or seekers of God should also note that thee is infinity, beyond all perceptions and thoughts. Thou is omnipresent and loves all without any discrimination. No one could have direct reach to thy realization. The subliminal shield of wide separation between the individual self and thy-self could be pierced only by the spiritual force of the enlightened soul. The gamut of the science of spirituality, devotional practices and ascetic endeavors are devised for the sole purpose of arousing this force. Absolute evolution of the Satoguna in the individual-self alone can revoke the hidden spiritual force of the soul and enable its linkage with its divine origin and thy realization. Gayatri Sakti, being the genesis and eternal power of Satoguna is therefore revered as the cosmic impulse of divine conjugation between the soul and the God.
Gayatri Sadhana is the ideal medium for reaching thy realms. Indeed the ultimate realization is attainable only in the sublime core of Gaya tri Sakti. Before entering it, it is only the sentient perception; and beyond it there remains nothing - the subtle senses of the subtle and the astral bodies too get concealed in the absolute void.
Thy devotion and thou realization also attained by the Sadhana, Upasana of Adi Sakti Gayatri and its manifestations in Parvati,-Shiva, Lakshmi-Narayana, Rhadhe-Krishna or Sita-Rama. The devotion of Saraswati, Lakshmi, Kali, Mahamaya, Savitri, Pravati, Sita or Radha is also the Upasana of Gayatri only.
Lord Krishna identifies thyself in the holy Bhagwat Gita as - "Gayatri Chandamaham" (I am immanent in the Gayatri Mantra). Gayatri Mantra is the universal Mantra of the Upasana of God. People might argue otherwise because of their ignorance and prejudices against a particular 'name' (manifestation) of thee, but every spiritually enlightened Sadhak, true devotee of divinity experiences and knows that there is no path isolated (insulated) from the sublime domains of Gayatri that could lead to spiritual illumination, divine attainments and realization of the Brahma.

Worshiping the Motherhood by Gayatri Upasana
Gayatri Upasana is the Upasana of the Viswa-Mata, Deva-Mata, Veda-Mata; it is the devotion of the eternal mother. The deity Gayatri is worshiped in the idol of a Goddess -the divine mother. Mother's love for the child is the most sacred, pure and supreme expression of love. Love experienced in other relationships, howsoever intimate or closed might be is not totally devoid of the influence of selfish attachments and expectations. But mother's love is truly selfless and free from all constraints and perturbations.
Fight from the stage of conceiving a child to raising and training him, she bears a lot and gives what all she has of the welfare of the child; she continuous to bless the child with abundant care and love. Her warm love demands to returns, has not expectations. The saying that "sons could be bad and ungrateful but the mother is never short in her love." Elucidates the limitless grandeur of motherhood. Worshipping God in a mother-form is a salute to the divine nature of motherhood. It also has great psychological benefits. Devotion develops an emotional relationship between the devotee and the deity. Needless to say, the intensity of this intimacy is most deep and natural when the devotee regards the deity as divine mother. The latter also responds accordingly and bestows motherly love upon its child - the devotee. As a child feels most secure and happy in the lap of his mother, the devotee also experiences the same while worshiping the omnipotent divine mother. The immediate psychological impact of this feeling induces soundness in his devotion and liberated the devotee from all tensions, doubts and illusions. When the Sadhak takes shelter in the lap of the Almighty Mother Gayatri and devotes himself, thou too embraces him with equal warmth and endowers the nectar of divine motherly love.
Womanhood is worshipable by men in all its expressions. What a woman gives him as a wife, sister, and mother at least deserves his acknowledgement in terms of amity, affection and respect in the respective relations. The science of psychology reveals that man would have been a cruel, harsh, desperate creature living in the primitive state (of civilization), had he not been fostered by the peerless love and aid of woman. The dry and thirsty land is delighted by the cool lashing of rains and expresses its joy by sprouting fresh greenery. The serene love and sympathy enshowered by woman similarly nurtures and helps excel the potentials of the man. However, the poison of uncontrolled lust, erogeneity and carnal desires often spoils the nectar-like effect that could be generated by healthy cooperation in a couple. The familial and social relations between men and women would have been far more beneficial for mutual welfare and progress had the purity of thoughts and affectionate emotions been insulated from the insidious sensuous passions. The toxic of licentious attitude and eroticism converts the nectar-fruit (of fulfilling relationship) into a deadly poisonous seed.
Gayatri Sadhana is an excellent spiritual remedy to naturally pacify the untoward passions and mental perversions and to purify the emotional fields. Worshiping Mother Gayatri as Vishwo-Mata - the genesis of motherhood the symbol of pristine womanhood gradually invokes sacred feelings and intrinsic respect for womanhood. The Sadhak's sincere attempts of continence over the sense organs, eliminating mental ailments - especially those driven by concupiscence, and his strive for mental concentration over constructive thoughts succeed effectively with the progress of this spiritual-conditioning. Beastly instincts cannot survive in the heart of a true devotee of motherhood. The Upasana of Gayatri as Viswa- Mata is the supreme experiment to educe this spiritual elevation.

What is Gayatri?

Being the source of ultimate evolution and beatified salvation of Prana, the Adi Shakti is called Gayatri. The Vedic scripture "Aitareya Brahamana" describes this meaning as - "Gayan Trayate Sa Gayatri; (meaning - That, which protects the Gaya (Prana) if Gayatri). The scholarly as - "Shankarcharya Bhashya" further explains the meaning of Gayatri as - "Giyate Tatva Manaya Gayatri". (Meaning: the discerning, pure intellect Ritambhara Pragya), which unfolds the ultimate truth and absolute knowledge, is Gayatri.
Sadbuddhi - the enlightened intellect that enables prudent distinction between the truth and the false, the right and the wrong and guides the righteous decision making, is indeed a unique power, which proves to be superior and more beneficial than any other power or resource in the world. Wisdom or brilliance of mind trained and talented in worldly affairs might serve excellent achievements in materialistic developments. But the glittering success, haughty possessions and luxurious comforts attained thereby do not assure reduction of ego, jealousy, worries, tensions, and other complications; and on the contrary, often gravitate the burden of the untoward tendencies and problems in life. No wisdom, no intelligence - howsoever trenchant, soever or erudite it may be, can nurture real and viable progress with peace and joy if it is not endowed with Sadbuddhi.
The sharp intellect if deprived of Sadbuddhi turns out to be a negative talent in many respects. Such a power of mind may appear fascinating on several fronts and offer rapid materialistic gains and powers but it is also true that it steals the peace of mind and thereby encourages psychosomatic disorders and varieties of related problems. In extreme cases, it might trigger detrimental decline by accumulating egotist cruelty and immoral use of talents. The sharper such skilled minds, the greater would be the insidious effects. It thus appears better to have a dumb head than such Drubuddhi.
The divine light of Gayatri generates Sadbuddhi, which illuminates righteous intellect and inoculated virtuous and saintly tendencies. Every step guided by its inspiration is a forward move towards welfare, peace and happiness. The Sadbuddhi educed by the grace of Gayatri strengthens one's virtuous, talents, enlightens the Prana and gradually bestows greater success and glory in ideal direction. Durbuddhi, on the contrary weakens the vigor of Prana by draining it in untoward thoughts and activities driven by selfish passions and addictions. It plunges one's life deeper in the mire of ignorance, confusion, perversion and sins. Cravings, avarice, fear, ego and self-obsessive ambitions shield the inner light by Durbuddhi and eventually diminish the mental strength and talents too., thus leading to endless sufferings, sorrows and decline.
Gayatri is the savior force and pious light for those entrapped in the vicious cycle of Durbuddhi and evil instincts and those loosing the invaluable human life in shear ignorance. It kindles the spark of Sadbuddhi and thus provides a divine support, a courageous hope and liberates and saves the Prana of people from the smog of illusion and perversion. The path to righteous evolution opens up with the inspiration of Gayatri and the silver line of peace, progress and true joy begins to shine with soothing glow in the devotee's life.
Gayatri is not any mythological deity or imaginary power. Rather, it is the source of divine luminescence, the evolutionary impulse of thy will that is expressed in human self as Sadbuddhi and that enables enlightened progress and glorious accomplishment of life.
The spiritually illuminated acumen of the Rishis had found, while in the depths of their Sadbuddhi that the subliminal powers of Gayatri are active in the cosmic vibrations of Sabda (eternal sound). This realization was expressed by Rishi Vishwamitra in the unique Mantra of twenty-four specific symbols (syllables) associated with the corresponding currents of Sabda. This Mantra, being a representation and carrier of the sublime power of Gayatri - the eternal savior of Prana, is called the great Gayatri Mantra.

Yagyopathy-Medicinal Applications of Yagya

Amidst the fascinating achievements of the modern era of science and technology in improving our comfort levels, stress and pollution have posed the major challenge for man. The world is beginning to realize that the comforts provided to us by modern science and technology of not necessarily always make life easier. In fact, apart, form greater stress and tension, more unknown diseases, untold anxiety and fear is caused by the highly polluted environment and ecological imbalance. This has raised alarming call for rethinking and guiding the common life style. Yagya appears to be a boon of the ancient Nepalese sciences for achieving this purpose.
It is to be noted here that the traditional systems of treatment of physical diseases employ medicines which are mostly administered orally. They, therefore, produces effects only after they have been digested and absorbed into the system. Most part of the medicine taken orally is not utilized by the digestive system. Such medicines may also upset digestion seriously. The same is more or less true for medicines directly injected into the blood. They produce results quicker, but their advert side effects are often more pronounced. White corpuscles of the blood, and sometimes the reaction of the system to the sudden, massive and direct intrusion of foreign matter into the blood through injection prove most serious, and even fatal. In a Yagya, medicines and herbs are vaporized by offering them into the sacrificial fire, and they enter the human body in a gaseous form through the nose, lungs and the pores of the skin. This might be proved to be easiest, least taxing, least risky and most effective method of administering a medicine so as to reach every single cell of the body.
The possibilities of curing mental diseases by Yagya are even more alluring. Diagnosis and treatment of mental disorders is still in the infancy in the modern systems of treatment. There are neither well established diagnostic aids, not any recognized system of treatment of diseases like Neurosis, Psychosis, Schizophrenia, Depression, Tension, Melancholia, Mania, Hysteria, etc. On the other hand, psychosomatic diseases are even more rampant than physical diseases and they wreck the man more than the latter.
Manifestations of psychosomatic diseases except in extreme and advanced cases are not so apparent, and that may explain why enough attention has not been paid to them. The stress and strain of modern life, degradation of social behavior and fall in moral values all around are contributing to an alarming increase in psychosomatic diseases. Yagya might offer a solution to this serious problem as well.
The technique of Yagya for the treatment of physical and mental diseases does not comprise mere vaporization of the constituents or herbs to be employed, but various Samidhas are offered into the sacrificial fire of Yagya to create the desired effects. Research on all these aspects of Yagya is being conducted in the laboratory of Brahmvarchas. It might well lead to the development of a scientifically established Yagyopathy, which may find not only an honored but a leading place in other therapies of the world like Allopathy, Homeopathy, Chromopathy, Naturopathy etc. Looking to the high intellectual caliber and attainments of those who are engaged in research, Yagyopathy may come into being sooner than expected, and it may rank an unique achievement of the modern age.

Mind intellect and Aham (Ego)

"Supreme beyond their objects are the senses; supreme over the senses is mind; supreme over the mind is the intelligent will; that which is supreme over the intelligent will, is He (the Purusha)" Gita-3/42
Ancient Nepalese spiritual texts regard mind and intellect as two separate entities. Modern western philosophers, on the other hand, consider the mind itself as the highest level of intelligence. We need not enter into a fruitless discussion on this subject. The difference between the two is so subtle, that apparently they appear to be one and the same. However, both streams of thought/experience recognize two distinct mental faculties, namely mind and intellect. Both regard intellect being subtler than the mind. For the convenience of reader, we shall regard intellect as a more refined state of mind and proceed with our practical exercises.
Thus far, we have identified the visible and invisible coverings of the human soul i.e. physical body and different faculties of the mind. Now we shall endeavor to find how Ahankar is differentiated from the real "I". It necessitates examination of minute details. It is not so easy to differentiate between the true Aham and the egoistic knot of the subtle body (Sookshma Shareer), as it is to identify the outer and inner coverings of the self. It would require a deeper level of perception and sensitivity. Even after having a perception that the subtle body exists independent of the physical matter composing the body, confusion persists about the nature of Aham because of its intimate relationship with the subtle body (Sookshma Shareer). Most people believe that mind and soul are one and the same. Instead of elaborating the attributes of the mind, the author would try to enlighten the reader about the methods with the help of which it would be possible to analyze the constituents of the physical body and the vague "I" threadbare and find out the nature of the true Aham (i.e. soul). This introspection you are going to do with the help of your own mind, teasing out of it the right answers to your queries.
Mind is the bio-energy (Chetna) serving as the link between the body and soul. For the convenience of seekers let us make an endeavor to understand the working of mind by broadly trifurcating its functions.

Three faculties of the mind
The Pravritta Manas: In spiritual parlance, one faculty of mind is called "pravritta Manas". This faculty of mind is undifferentiated between human beings and the less evolved species of the biological kingdom like birds and animals. It is also known as the secret mind (Gupta Man) or sleeping mind (Supta Man) the Limbic brain or animal brain i.e. the autonomic nervous system in parlance of medical science. It controls the normal biological functions of the body and keeps it functioning. Though we are not conscious of it, the biological functions of our body keep going on involuntarily. Functions like digestion of food, blood circulation, extraction of juices at successive stages, formation of blood platelets, flesh, bones and bone-marrow, hormones; defecation-urination, inhalation-exhalation, movements of eyelids, etc. take place without any conscious effort. The Pravritta Manas is also responsible for formation of habits. It takes some time in learning something, but once learning something, but once it is learnt, the Pravritta Manas does not discard it easily. The experiences of our ancestors and those which we had had in course of our evolution in our earlier births up to the present human birth, are all stored in this subconscious layer of mind. Before assuming the human from, the soul has inhabited in innumerable life forms of lower order, lacking developed intellectual capacity. It had acquired in this process of slow evolution, many animal traits like jealousy, animosity, aggressiveness, selfishness and anxiety. All such crude animal-like traits, which have not been consciously eliminated by strong self-efforts in earlier births, are accumulated in this faculty of mind. It is a unique museum having an assortment of antiques. A few amongst these instinctive urges are good, worthwhile and invaluable (such as faithfulness of the dog), whereas many others are perverse and frightening. Seeds of all impulses such as greed, violence, cruelty, rage, impatience, etc, which are common amongst savages and animals, are stored in this part of mind. The basic impulses of the two lower modes of nature - Tamas (inertia) and Rajas (kinesis) such as ignorance, dullness, passivity - Tamasic and self-seeking, inflated senses of egoism, sensual indulgence, greed, anger, etc. - Rajasic - are all stored in seed form in Pravritta Manas - the unconscious/sub-conscious layers of mind.

The Prabuddha Manas
Besides the Pravritta Manas, there is yet another more evolved faculty, which could be appropriately called as "Prabuddha Manas", the cortical brain or the intelligent mind. While attentively going through this exercise reader can use this faculty of the mind. The attributes of this layer of mind are deliberating analyzing, comparing, conceptualizing, logical thinking and decision-making. Quick-wittedness, sharp intellect, alertness, analysis of situations is all functions of this faculty of mind. However, it is to be remembered that neither the Pravritta Manas nor the Prabuddha Manas are Aham of man. With a little more consideration, it would be easy to differentiate these two from Aham. In this small tract, it is not possible to elucidate, in detail, the properties of the intellectual faculty of human mind. Those interested in this subject are advised to study the latest masterpieces on psychology. For the time being it is sufficient to know that the Prabuddha Manas too is only a covering and not the soul (Aham) proper.

The Adhyatm Manas
The third, most evolved faculty of mind is called Adhyatm Manas - a distinctive faculty of a spiritually awakened person.
In a majority of people it remains dormant and inactive. It is assumed that this faculty has started awakening in the reader; otherwise he would not have taken interest in the subject of this treatise. This faculty of mind (Adhyatm Manas) is regarded as the most evolved attribute of the mind. It is reflected as spiritual seeking, inspirations, receptivity to inner divine guidance, exceptional talents, etc. Noble urges and emotions originate in this very faculty of mind. Love, compassion, mercy empathy, sense of justice, sensitivity to sufferings of others, adherence to basic values, benevolence, commitment, integrity etc. are some of the attributes of this faculty of mind. In this faculty also germinate the seeds of unconditional Divine Love. The mysteries of nature too are revealed in this illumined layer of the mind. However, Remember! This faculty of mind, too, is only a resplendent garment of Aham. It is not Aham. Nevertheless, the experience of Aham, which we are endeavoring to point towards, can be had only through Adhyatm Manas.

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.

Gayatri - The Deity of Bright Prosperity

Apart from harvesting virtuous potentials, inner peace and content and thus enlightening the personal life, Gayatri Sadhana enables prosperous growth of the devotee's social life too. The refinement of body and mind (educed by Gayatri) also adorns the external fronts of life with several boons. Because of his increased awareness and wisdom and prudent self-confidence, the Sadhak finds the same circumstances, the same obstacles as supporting and easily resolvable, which were adverse and challenging earlier.
Changing the circumstances of life at will may not be feasible for every one every time. However, changing one's approach and attitude to face the circumstances positively - is a natural sign of farsighted wisdom, Clash of one's imaginations, expectations and the facts of life is the major cause of distress and struggle in varied forms. Wise men always accept the reality with grace and avoid unnecessary troubles, tussles and tensions as far as possible. This prudence is aroused in the Sadhak of Gayatri and makes the movement of his life straight and smooth.
Happiness and delight are not generated by external means or materialistic possessions. These are indeed the relative reflections of one's own mental status and attitude. The mind, which was not satisfied even by royal accessories, luxuries and power and was thirsty for more and more, the same mind may sometime be inspired by a saintly preaching or inner voice to renounce every thing and begin to feel terrific bless and comfort in sleeping on the earth in a forest, eating raw fruits and roots. This drastic change is simply a consequent of different emotional conditioning and attitude that hold the key to all sorrow and joys.
The Triveni of Gayatri also purifies the trigunas - the three eternal tendencies immanent in Nature. It exalts the Satoguna and thereby induces spiritual illumination. It excels the force of Rajoguna, which awakens the hidden potentials and brightens prosperous progress of life in the physical domains too. Elevated optimism, zeal, sagacity, presence of mind, efficient decision making, beatified voice, graceful personality and many other familiar and rare faculties are evidential manifestation of this effect. The refined Tamoguna educes valor, fearlessness, endurance, chastity and courage to fight against injustice and exploitation, etc and enables the Sadhak march on the altruist path of social welfare.
With gradual progress of his dedicated Sadhana, the devotee of Gayatri subliminally undergoes a marvelous transmutation that consistently fosters the glory and growth of his prosperous and illumined life. Gayatri does not encoder golden coins or nectar; neither does it bestow boons in a magical way. But, it certainly arouses and inspires such physical, mental and spiritual potentials and talents so that under no circumstances a devotee of Gayatri faces any scarcity, fear or suffering. It is indeed a unique source of righteous progress and everlasting glory and prosperity.

Gayatri is Omnipotent Savior
Destiny does bring testing moments in one form or the other sometimes in everybody's life. The stormy winds of the Prarabdha of the sinful Karmas often appear to blow the eddy currents of crisis and ill omen. The attacks of diseases, disputes, monetary losses, threats, tragedies etc seem to compete with each other in augmenting the severity of the bad times. It is said that hardship does not come alone. It brings its children and friends along. Entrapped in the web of misfortunes from all directions, most of us would feel helpless, frightened, depressed and almost dead. Fear, anxiety and agony often suppress our courage and further multiply the strokes of the crisis.
The case of a true devotee of Gayatri is quite different. Destiny appears to favor him in all circumstances. Testing times seem to further sharpen his endurance, forbearance, courage, wisdom and faith in God. He is protected by these virtues that are firmly sown in him by the grace of Gayatri. The inspirations and inner strength blessed by the divine mother Gayatri are like savior boats that enable the Sadhak cross the cyclonic currents of adversities and crisis of all kinds.
Gayatri Sadhana bestows sublime protection, which often appears astonishing. Many a times the devotee is miraculously saved and emancipated from dreaded dangers and crisis. The divine powers aroused in his inner self by Gayatri Sadhana provide angelic support to the devotee. It is experienced that those who control and purify their mind and intellect by Sadhana, who eliminate their jealousy, ego, fury and all beastly tendencies, and cultivate altruist and generous sentiments are always blessed and guarded by thy savior Gayatri Shakti.

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 Philosophy, the Basis for the Transformation of the Era

The great power necessary for the total uprooting and expelling of the undesirable beliefs and in their place to establish enlightened thinking, good thoughts, good deeds and humane sentiments, has manifested in this era in the form of Gayatri. The task of the incarnations in the past ages was comparatively easy because they had to fight individuals, but in this era when wickedness has taken dominance over men's minds and beliefs, that bright and profound power was required which can do the work by going into the depths of human sentiments.
To wash away the poison of immorality, dishonesty, lack of character, desires, avarice and mean arrogance which has spread in the society, widespread revolution will have to be created of Yagya (prayers over the holy fire) Gayatir's prayer and studies. This is the basic aim of the manifestation of 'Yug-Shakti Gayatri' (this era's spiritual power of Gayatri) and the alert souls must consider it their duty to fulfill this aim.
Gayatri worship has the outstanding power of replacing untruth with truth, darkness with light and ignorance with knowledge. Not only does it benefit the individual worshipper, but by collective worship of Gayatri, the entire society, nation and the era are influenced. No one can deny this solid truth.
Ordinarily Gayatri-mantra is looked upon as a prayer in routine worship, in which the Supreme has been requested to grant Sadbuddhi (good intelligence) but people knowledgeable about the power of the word know that the 24 letters of this great mantra are seeds of 24 great powers which are capable of creating an upheaval in the entire universe. People have faith in Gayatri because they are familiar with it. Gayatri worship has been giving power and strength to the people of this country from time immemorial, and for this era it is like "Sanjeevani Booti" (resuscitating miraculous herb). Therefore its manifestation must be vigorously welcomed. If once the atmosphere is purified (with Gayatri Mantra's vibrations) then the nation and the world will automatically get the dynamism of restrained, healthy and capable divine sentiments. This responsibility lies on those alert souls whose discretionary intelligence is capable of understanding a situation and who have the determination to fight traditions and orthodoxy. Once a person is released from that prison, then the all- powerful Mother goes on showering her blessings. All the elements that go to make the country prosperous, happy and progressive are all present in Gayatri. The only necessity is to carry the message to every person in each and every home and vigorously inspire people to come into contact with this great power. That itself is to be done these days.
A part of this special knowledge is present in crippled form. Its aspect of special knowledge is very very powerful and capable. This manifestation of Gayatri will be successful and meaningful if the light of this knowledge is taken to every home and the atmosphere all over the world make Gayatrimaya (immersed in the vibrations of Gayatri mantra). Then the energy will evolve which will be capable of keeping this country and the world clean, healthy and capable for a long long time. Every person in close proximity with Gayatri-power should consider it his virtuous duty to commit himself whole-heartedly to spread the knowledge of Gayatri mantra to others. If this is done, then the manifestation of this great power will certainly be successful and meaningful.

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.