Essential elements of Gayatri Sadhana

Importance of Steadiness and concentration of mind in Sadhana.

A Sadhak should remove all disturbing thoughts from his mind and perform Sadhana with an unperturbed and quiet mind. He should have firm faith, confidence, devotion and reverence. It can hardly be termed Sadhana if the mouth utters the Mantra, the hand works on the rosary but the mind wanders wildly. The magnetic field to attract Gayatri cannot be created so long as the mind remains wavering and restless.
The other obstacle in Sadhana is lack of faith. Some people are by nature cynical and lack in depth of feelings. They have no real faith in spiritual pursuits. Words of praise from someone just arouse some casual curiosity in their minds. They think that by merely chanting a few Mantras their most-coveted desires might be fulfilled. Some persons are even seen taking a vow to do prescribed Jap after their desires have been fulfilled. Probably they assume that divine powers might be sitting hungry in the absence of their worship. This tendency of crude bargaining is ridiculous and reveals the shallowness of their faith.
However, if persons who are lacking in faith, devotion and reverence and those who have an unsteady mind perform Gayatri Sadhana regularly, they are able to overcome these defects and in course of time, their Sadhana starts progressing smoothly. By and by faith and confidence are built up and they achieve concentration of mind. A person should, therefore, get started in Sadhana, although his mind may be unsteady. A day will come when he will overcome his defects and will receive Divine Mother’s grace. He will then understand that faith, confidence, devotion and reverence have a mighty power with the help of which impossible looking tasks can be accomplished, as was done by Bhagirath.
Essential Rules to be observed by Gayatri Sadhaks

A person engaged in Gayatri Sadhana is required to observe the following rules :-
1) The body should be cleaned by taking bath before sitting in Sadhana. In the event of any disability, seasonal unfavourableness or illness one can make do by washing hands and face or by taking a sponge bath with a wet cloth.
2) One should wear as few clothes as possible at the time of Sadhana. If there is excessive cold a blanket may be used instead of putting on tight clothes.
3) The Sadhak should find out an open secluded place for Sadhana where the atmosphere is calm and quiet. A field, garden, temple or the bank of a river or lake are best suited for this purpose. But, if such a place is not available, a clean calm and quiet portion of the house can be selected.
4) It is better to put on newly washed clothes while doing Sadhana.
5) The Sadhak should sit in cross-legged, comfortable position so that there may not be difficulty in sitting in that posture for a long time, and the mind is not distracted by a sense of physical discomfort.
6) The back-bone should be kept erect so that the spinal column remains straight and there is no obstruction in the flow of Pran in Sushumna.
7) One should not sit for Sadhana on bare ground. The energy which is generated flows out into the earth if one sits on the ground. A mat prepared of Kusha is best for this purpose. In its absence one can sit on a cotton mat. Woollen and leather carpets are used only for Tantrik Sadhana of Gayatri.
8) Rosary of Tulsi or Sandalwood beads should be used. Rosaries of rudraksh, red-sandal-wood and conch-shells are used only for Tantrik Sadhana of Gayatri.
9) Jap should be started two hours before sunrise. In the evening it should be finished an hour after Sunset. Only Tantrik Sadhanas are performed around midnight. The non-Tantrik Shadhana should not be performed during the night.
10) Special attention should be paid in Sadhana to four matters. Firstly, the mind should not run hither and thither. If it does so, it should be gently persuaded to meditate on the beautiful image of the Mother. Secondly, there should be unflinching faith and belief in the Divine Mother. Persons with wavering faith cannot derive full advantage of Sadhana. Thirdly, the Sadhak  should resolutely stick to Sadhana. Lack of enthusiasm, dejection, ill-health, delay in getting benefits immediately and other worldly difficulties act as obstacles in Sadhana. Ignoring them, the Sadhak keeps on advancing on his way. Fourthly, regularity or continuity is an essential rule of Sadhana. Howsoever, busy one may be, and even while placed in adverse circumstances, Mother’s worship should not be interrupted. Irregularity in this respect is harmful. Due compliance of these four rules makes the progress in Sadhana smooth and sure.
11) Jap of one rosary or one hundred and eight Mantras should be performed daily. If more Jap could be done it is so much the better.
12) Before starting Sadhana some experienced righteous person should be made Sadhana-guru. It should be ascertained from the Guru which type of Sadhana is appropriate. A patient is not competent to diagnose and treat his own disease. He has to seek the help of some physician. Similarly, a Sadhana-Guru is needed to suggest appropriate Sadhana to rectify drawbacks and solve difficulties.
13) The Sadhak should sit facing the East (towards the Sun) in the morning and West in the evening.
14) If one feels tired in sitting in one posture there is no harm in changing the posture.
15) On being required to get up in between for answering the call of nature or for any urgent work, Sadhana can be resumed after washing hands, face etc. with pure water. In that event, Jap of one additional rosary should be performed by way of penance for such an interruption.
16) If on any day there is break in Sadhana for some unavoidable reason additional Jap should be performed the next day by way of compensation.
17) Performance of Jap rosary should be stopped during the period of impurity, in the event of any death or birth in the family. Only mental Jap can be done during this period. If such an emergency arises during Anusthan of 1.25 lakh, it should be discontinued during this period and resumed after the expiring of the period of impurity. Additional Jap of one thousand  Mantras should be performed for purification in lieu of such an interruption.
18) There is no necessity of taking bath during long journeys or illness. In such an event, mental Jap can be performed during the journey or lying on bed during illness.
19) The food and daily routine of the Sadhak should be righteous (Satwik). In food, the Sadhak should eat Satoguni, simple easily digestible food prepared by some pious person. Chillies, excessive spices and pungent articles, fried dishes, sweets, stale food-stuffs kept overnight, meat, intoxicants, food prepared from money earned through foul means, and food offered disdainfully should be avoided, as far as possible.
20) It is always desirable to observe Brahmacharya, but it is specifically essential to observe it during Gayatri Anusthan.
21) It is also desirable to follow some specific disciplines during Anusthans. (1) The Sadhak should avoid getting hair of his head cut although he can shave himself. (2) He should sleep on a hard, wooden bed or on the ground and not on a cot. (3) Foot-wear of leather should be avoided. (4) Food, if possible, should be taken only once a day. Fruits or milk can be taken in the evening. (5) The Sadhak should do his own service himself. He should not, as far as possible, allow his body and clothes to be touched by others.
22) Sumeru (the central big bead) of the rosary should not be crossed while doing Jap. After completion of the rosary every time, the Sumeru should be touched on the eyes and forehead and after reversing it, Jap should be resumed till the Sumeru is reached again. Materials of worship should be placed at such a place that they are not touched by others.
23) There should be no slackness in maintaining cleanliness of the place and articles of worship. Cleanliness of body and clothes is also essential. Jap is more useful if it is done in a fixed number at a fixed time and place.
There is no harm in doing Sadhana anywhere at whatever time with unsteady mind, but such symbolic worship is not as beneficial as one which is done with utmost sincerity and with observance of above mentioned guidelines.
Gayatri Sadhana is never harmful
There are specific rules and procedures for Mantra Sadhana in general by which Anusthans, Puruscharans are performed. Ordinarily, any Anusthan performed in violation of the prescribed procedure may result in harm instead of doing good.
There are innumerable instances wherein the Sadhak had to suffer on account of certain omissions in the Sadhana. People have sometimes become insane. There are also instances narrated in the scriptures and history about people suffering from illness, death or loss of property due to such aberrations. As the story goes, Vrattra and Indra had to suffer great calamity on account of wrong pronunciation of Ved-Mantras.
It is but appropriate that like other Ved-Mantra, Gayatri Mantra should also be pronounced correctly in a rhythm and its Sadhana should be performed in the prescribed manner, so that it may bestow the desired results. Yet, there is one speciality in Vedmata Gayatri that an aberration in Gayatri Sadhana done through ignorance does not cause harm. Just as a compassionate, generous, wise mother always thinks of her child’s welfare, so also, Gayatri always promotes the wellbeing of the Sadhak. Children often commit mistakes and behave disrespectfully and rudely towards their mother. Even then, the mother does not entertain any malice nor does she harm them. When worldly mothers are so kind and forgiving, far more so is Vedmata-Gayatri who is Mother of all the Universe and is divine Ganga of righteousness. She is moved by faith and devotion of her devotees. Sadhak’s aberrations in performance of rituals of Sadhana due to ignorance are washed away in the divine stream of Mother’s love and affection.
Lord Krishna has assured in the Gita that no good action ever reacts adversely. A work done, bona-fide, with good intention is bound to have good results. Righteous action, howsoever small it may be, safeguards a person against perils, fears and apprehensions.
Once Gayatri Sadhana has been started, the mind is slowly and steadily attracted towards it and if, for some reason, it is given up by the Sadhak, a keen desire to resume Sadhana again repeatedly surges up in his mind. After tasting some delicious dish once, a person desires to savour it again and again. In the same way, spiritual food is as sweet as nectar and is so tasteful that the soul insists in, craves for and cries repeatedly to get it. It never results in any distress, calamity or hardship. It may be that due to certain omissions or mistakes one may not get the expected benefits but there is not the least doubt that even little of Sadhana does not go in vain.
No Discrimination in Gayatri Sadhana
God has created all human beings. How can there be any discrimination on grounds of caste, creed, colour or sex? All have equal claim on the objects created by God. The sun, moon, air, water etc. are all being liberally used by every one. No one has the right to cause obstruction or put any restrictions in the free flow of these divine gifts.
Gayatri Mantra manifested through Brahma in the beginning of the creation. Brahma interpreted it by four mouths in the form of four Vedas. This knowledge is for the benefit of all mankind. Persons of all castes, creeds, and of both sexes have equal right to adopt Gayatri Mantra as means of their Sadhana.
Unfortunately, in the dark feudalistic era of middle ages, discrimination on the grounds of high and low, master and slave, came in vogue. This discrimination created a gulf of high and low castes and mankind was divided into several hierarchical divisions.
Pronouncing women and Shoodras as undeserving, so that they may consider themselves to be inferior, several such practices were initiated in which male members of Savarnas (high caste people) enjoyed all the rights, while women, Shoodras and slaves were depriVed of all of them. Thus, was it proclaimed by feudal lords and priests that women and Shoodras have no right to chant Gayatri Mantra. Pandits interpolated some fake couplets here and there in some scriptural texts, so that people may believe that discrimination on the grounds of caste, creed and sex was an ancient tradition duly approved by the Shastras.
The present is, however, an era of enlightenment, of fundamental human rights of equality for all. Women and the so-called Shoodras are integral part and parcel of mankind. They have been guaranteed equal rights in the constitution. This is equally applicable in respect of Gayatri Mantra. It uniformly belongs to all the human race. Persons belonging to any country, caste, religion or sex can, gladly, adopt Gayatri Mantra for Sadhana and derive benefit from it. It must not be confined to Brahmans or Dwijas alone.

Awakening of Kundalini by Gayatri Sadhana

There are several organs (energy centres) in the human body. These extra-ordinary organs are vulnerable and delicate, as they are vital centres of dormant spiritual energies. If they are awakened, a person can be transformed. He can be flooded with such marvellous divine energies that people will stand amazed before his presence.

Spine is the foundation and the spinal cord encased within it is the main vital part of the body. Spine consists of thirty-three small disc-like bones known as vertebrae which contains divine energies. The spinal cord represents thirty-three deities, because the powers which are centred in them are found within these thirty-three vertebrae. The powers of eight Vasus, twelve Adityas, eleven Rudras, Indra and Prajapati are found in seed form in the spinal-cord, which is enclosed in the spine.

According to physiology, there are several channels in this hollow spinal-cord, three of which, namely, Ida, Pingla and Sushumna, are the main ones. They cannot be seen by the naked eye because they have no physical form and are related to the subtle world. In fact, this is like invisible flow of electric current. Electricity is produced when positive and negative currents meet. Ida is called negative or Chandra Nadi and Pingla is called positive or Surya Nadi. Broadly speaking, they can be called cold and hot currents. When both these currents meet, a third current, known as Sushumna is produced. Ganga and Yamuna meet in Prayag. By this conjunction a third invisible (subtle) current, which is known as Saraswati, is formed. The confluence of these three rivers is known as Triveni. In the spinal cord also, the meeting of Ida and Pingla creates the third current Sushumna and this is known as Triveni in spiritual terms. This Triveni is connected to the top centre of the brain, known as Brahmarandhra or Sahasra Kamal, at one end , and to the base of the spine in the middle of the genital area at the other end.

Three subtle currents, which are known as Vajra, Chittrani and Brahamnadi  flow in Sushumna. Just as by cutting the stem of a plantain tree one finds layers of bark one after the other, so also there is Vajra inside Sushumna Chitrani inside Vajra and Brahamnadi  inside Chitrani. This Brahamnadi is the vital point and centre of divine energy and there are layers, one after the other, over it meant for its protection.
When this Brahamnadi  reaches the top of the head in brahmarandhra it spreads all-around in thousands of branches. This portion is known as sahasradal Kamal (Lotus flower having a thousand petals). In ornamental language it has been described as Vishnu’s bed of Sheshnag (thousand-headed cobra). In the statues and pictures of incarnations like Buddha, a special cluster of curly hair can be noticed on their head. This is nothing but an artistic picturisation of Sahasradal Kamal which is connected to subtle energies pervading the universe. Sound waves are thrown and picked up from the space by the filaments of radio transmitters. Sahasrar Kamal is just like an aerial / antennae of brain. It picks up infinite energy waves of the Omniscient God from the invisible subtle cosmos. When a hungry python awakens, it takes a deep breath and by its terrific power attracts into its grip, birds flying in the sky and swallows them. Similarly, sheshnag, with its thousands-hooded head, which is also known as Sahasrar Kamal, attracts divine powers from the infinite space. Just as hissing of an angry python makes the surrounding atmosphere poisonous to a certain extent, a person with an enlightened Sahasrar Kamal (brain) emits strong waves of emotions which can influence living beings not only in this but also in other worlds. American broadcasts relayed by a powerful transmeter can be heard in India. The flow of emotional currents from a powerful Sahasrar can move the subtle layers of this world as well as other realms.

Coming now to the lower end, Brahamnadi  which is subtle-most in Sushumna, coils around a hexagonal blackish atom at the end of the spinal cord. To fasten a thatched roof, holes are made in the wall and the roof is tied with pegs by rope. In the same way by fastening Brahamnadi  with the hexagonal blackish atom, arrangement has been made to fasten the human body with the vital energy of Pran.
In ornamental language this hexagonal atom has been described as koorma because it resembles a tortoise. According to koorma-puran, this earth rests on God in the form of Koorma. According to another story, the earth rests on the hood of Sheshnag. The basis of this story is that shape of Brahamnadi  coiled around the koorma, sustaining life. If Brahamnadi  abandons its base, human life will come to an end, instantly.

The location of interlocking of Brahamnadi  with koorma is known, in spiritual language as Kundalini. It coils three and half times around the koorma with its mouth downwards. It is for this reason that in marriage ceremony the couple takes three and half or four rounds, with their head bowed down, because the sound foundation of building future life of the couple is as important as the meeting of Brahamnadi  with koorma of Kundalini is essential in uniting the body with the Pran.
It almost amounts to groping in darkness to understand perfectly the importance, power and utility of Kundalini. Atom has become a great puzzle these days for the research scholars of physics. The world has seen the miracle of the process of breaking it in the form of devastating atom bomb. Several of its other catastrophic and constructive aspects are yet to be discovered. According to sir Arthur, “nothing will remain impossible for man if he happens to have full knowledge about the atomic power and its use. He will be able to turn the Sun into pieces and transform it into dust particles and will be able to create objects or living beings in an arbitrary manner. He will have such mechanical devices with him, with the help of which this earth will become a global village. Any  person will be able to go anywhere within a moment and will take from or give anything to anybody. He will be able to talk with persons living in distant countries as if two friends are sitting and gossiping together.” When the power of an atom of inert matter is so great and so amazing it is difficult to imagine how far more powerful a spark of Pran (vital energy)is?

There are descriptions and evidence about Yogis possessing amazing powers. Several tales are told about almost unbelievable divine powers (Siddhis) of Yogis. But there is no question of any disbelief and astonishment for persons who are familiar with the power of an inert atom as well of sparks of Pran (vital energy). Just as scientists of every country today are busy in doing research on physical atom, the spiritual scientists, rishis who had realized the truth, had conducted deep research in ancient times on living atoms in human body in seed form. Kundalini centre is the most suitable location for breaking and uniting two living atoms and for transforming them, because living (Chaitanya) atoms at all other places in the body are round and smooth, whereas in Kundalini this pair clings together. In uranium and plutonium the interlocking of atoms is in an oblique, irregular manner so that their breaking-up is easy as compared to the atoms of other metals. In the same manner it is easier to regulate the movement of living atoms located in Kundalini, according to one’s desire. Research about Kundalini was, done with the same precision in ancient times as scientists are doing these days in respect of material atoms. As a result of these researches  Rishis had discovered several secret laws of super-nature which are known today as miracles of Yoga.
Madame Blavatsky had undertaken considerable research in respect of the power of Kundalini. According to her, “Kundalini is an all-pervading subtle electric power, more powerful than physical electricity. Its movement is oblique like that of a serpent and so its shape is said to be like a serpent. The speed of light is one Lac eighty-five thousand miles per second but that of Kundalini is three Lac forty-five miles per second.” Western scientists call it as “spirit-fire” or “serpental-power”. Sir John Woodroff has done a detailed analysis in this respect.
Kundalini can be called a deeply buried trove of secret energies. For keeping valuable jewellery a safe is kept hidden in an unknown place and it is locked by several locks so that the wealth kept in it may not be touched by any unauthorized persons. The keys of these locks are entrusted to competent persons who alone can, in case of necessity open them and have access to its contents.

The locks which are put on Kundalini are known as six Chakras. Human soul reaches the Kundalini after penetrating through these Chakras. Then alone can it master the hidden energy and derive benefit from it. Ordinarily, Kundalini of all the people remains dormant in a helter-skelter manner. But when it is awakened it leaves its place and seeks an entry into that lok (realm) which is the store house of spiritual powers. There are several huge treasures hidden under the ground since times immemorial. A serpent sits in a serpentine pose on the mouth of these treasures and guards them. Dev-lok also is a similar treasure on the mouth of which there is a hexagonal stone (Koorma-shila) around which this dreadly serpent, Kundalini is coiling. This Sarpini sits waiting for a deserving person to uncoil it. As soon as such a person reaches close to it, instead of harming or obstructing him, it gives way to him and its function ends here.

While throwing light on the advantages of awakening Kundalini an experienced Sadhak has written that, “by the grace of Bhagwati Kundalini the Sadhak becomes endowed with all the virtues. He attains all the skills and divine powers (Siddhis) without making any effort. Such a person remains perfectly healthy and strong even when he is one hundred years old. He devotes his life in the service of the Almighty God and ultimately leaves his body voluntarily according to the will of God, while doing service to humanity. A person possessing the power of Kundalini is completely fearless and lives happily. Bhagwati showers full grace on him and he always feels Her patronage and protection. Mother’s voice, “don’t be afraid, I am standing behind you”, always echoes in his ears. There is no doubt that by the influence of Kundalini, a person’s vision becomes divine and he becomes all-powerful and happy.”

Sahastradal lying scattered in the brain (brahmarandhra), also normally remains dormant like Kundalini. Despite having such priceless equipments and treasures, man ordinarily remains poor, weak, mean and insignificant and leads a life like an insect by becoming slave of sensuousness and lustfulness. But when he gets acquainted with these equipment and treasures, knows how to use them wisely and exercises control over them, he inherits all the competence and powers of Almighty God.

The life beyond physical death

Life is eternal. Considering "Death" - the cessation of functions of physical body, as the end of life is a great delusion. The soul (Atma), which is the beholder of bio-energy in the physical body, is ageless, timeless and indestructible. The fear of "Death" ensues from the misconception that with the end of physical existence, the individual loses its identity in totality. A firm conviction in the continuity of life in future absolves man from the fear of "Death".
Man is afraid of many things, but the fear of death is supreme, the very thought of which makes him shiver. The reason for this unusual reaction is the ignorance about the environment of life beyond the physical death. In this book an attempt has been made to remove these misconceptions and enlighten man about the facts he is curious to know about the unknown future.
The task of educating one about the other world is, however, not easy, since, the subject pertains to a para-normal phenomena and is, therefore, much beyond the reach of physical sciences. Sir Oliver Lodge -a well known authority on the subject too admits that it is not always possible to explain the laws of metaphysics in physical terms.
For readers, who consider the physical bodily senses as the exclusive means for finding the ultimate truth, the matter dealt with in this book may appear to be a utopian conceptual exercise. Others, who believe in the words of achieved saints and having para-normal vision, would find in it authentic material, which the writer has acquired and summarized after close interaction with many great souls.
-Pt. Shriram Sharma Acharya

SLEEP,DREAMS AND SPIRITUAL REFLECTIONS

Dreams have always been the focus of curiosity, interest, and quest of the human mind. These have led to varieties
of false convictions and mystic notions on the one hand, and have accelerated research in Psychology, Neurology
and Parapsychology on the other. The reality, origin, reflections and implications of dreams are discussed in great
detail in this book, which is compiled from the translation of the Chapters 4 and 5 of the volume 18 of “Pt. Shriram
Sharma Acharya Vangmaya” series.
A detailed description of the history and trends in the oriental and occidental philosophy and science of dreams is
presented here. The myths and facts about acquisition of extra sensory knowledge, precognition, and psychological
depths of the unconscious mind and the unknown subtle world of the inner self through dreams are elucidated here.
Thorough reviews of Freud’s, Jung’s and contemporary psychological theories vis-à-vis the relevant aspects of the
ancient science of spirituality are discussed under broad perspectives.
The current status and future scope of research on dreams is discussed with substantial references. Special attention
is focused on dream based early detection, diagnosis and therapies in the context of reported scientific experiments.
The readers will also get to know how the decipheration of dreams could help resolving the complexities of
psychosomatic disorders and elevating one’s psychology.
Sleep is an integral part of life. The variegated experiences of dreams also become possible in this phase. In normal
case, for most of us sleep is almost an automatic, mechanical, or routine process. We do realize its importance in
relaxing and recharging of the body and the mind but hardly pay any attention to its significant role in harmonizing
the brain functions, mental stability and self-development. The present book unfolds the multiple facets of this
natural and crucial process of daily-life.
Interrelationship of sleep, dreams and the limitless potentials of the conscious, subconscious, and the unconscious
mind are lucidly focused here in great depth. The causes, pernicious effects, and remedies of insomnia, somnabulism,
and other disorders of sleep are discussed with substantial examples. Live examples of mysterious cases of sleepless
healthy and normal life for several decades and those of decades long natural sleep are also reported with details on
the ancient and modern research findings on such wonders of human brain. The trenchancy of mind and its improved
learning capabilities during deep sleep is given special mention here and the results of recent experiments, research
trends, and scope of the techniques like hypnopaedia is discussed together with the specific of
relevance.
It is said that the ‘time-capsule’ existing in the inner cores of unconscious mind contains the key to realization of
supernormal faculties like –– clairvoyance, telepathy, premonition, intuition, audio-visual perceptions beyond the
constraints of time and space, complete knowledge of the past and future and of the esoteric features of nature.... The
false convictions, illusions and the truth of the transcendental realities of dreams and the subliminal world of the
unconscious mind are brought out trenchantly by the author with discussions on a wide varieties of live examples of
dreams collected from authentic reports and research documents. The list of examples includes the dreams that led to great scientific discoveries or masterpiece creations of literature, art and music in the modern age, as well as the
significant dreams of the architects of world history….
The book presents the invaluable pearls of ancient knowledge in terms of – elucidation of the five levels of dream
vis-à-vis the five subtle sheaths of consciousness and the deeper aspects of creative conjugation of mind with the
inner impulses of the soul. It is up to us how best we make use of this rare guidance on spiritual evolution and
opportunity of epoch-making research bestowed on us….
It is hoped that the book would be interesting and informative to all those who would read it out of sheer inquisitiveness
about dreams. It would, at the same time, motivate and effectively guide the researchers of the hidden domains of
human mind.
– - Pt. Shriram Sharma Acharya

What Is A Dream?

The agility of our mind flashes innumerable varieties of thoughts and imaginations in the awakened state. Random
reflections of similar fluctuations continue in the subconscious state of sleep too and manifest their arbitrary mingling
in variegated expressions of dreams in general. Therefore dreams most often appear vague and meaningless….
Unfolding the secrets of this free entertainment has been the center of attraction of the inquisitive human mind since
the time of yore. Equally important has been the quest for identifying the nature, cause and mode of interpretation of
the rare but significant occurrence of meaningful dream….
Decipheration and analysis of dreams constituted an important part of transcendental knowledge in the ancient
times. Implications and messages conveyed by dreams were the subject matters of curiosity and concern for the
common people in the later ages too. The masters of this discipline of knowledge enjoyed high repute in the society.
An Italian scholar named Archaemidoras had written a book on dreams some time in the second century. The book
was entitled “Onirocritica” –– meaning, “Principles of Analyzing Dreams”. Copies of this hand written book were
in great demand those days. This was later published in the 15th century. Its popularity had risen further by then.
This book served as a fundamental document for many other volumes published on dreams and mental reflections in
the later years.
In the early days of modern civilization, people in some parts of the occidental world used to believe that during the
state of deep sleep the soul traverses in a ‘new’ world out of the body. The information gathered by it during this visit
of the extraterrestrial world is expressed via dreams. So strong was this conviction that waking up someone fast
asleep was regarded risky because of the apprehension that his soul may not have returned to his body before its
‘scheduled time’ and so waking him up during this period may amount to his untimely death….
Modern psychologists often analyze dreams in terms of mental and bodily conditions. For instance thrust during
sleep might be expressed as a dream associated with hunting for rivers or spring of water… If one feels suffocation
in a dream or feels as though someone is holding his throat tight and putting pressure on his chest…, then he (the
dreamer) is quite likely to suffer from cough, some lung infection or related disorder. Similar to these examples of
subconscious effects, the rise in the temperature of semen in a sleeping state often results in dreams pertaining to
sexual excitements and might lead to night discharge.
In a psychological experiment on dreams two persons were given pens in their hands while sleeping. One of them
dreamt of playing hockey and the other was rotating a club in his dream. When cotton piece was moved softly over
the palms of three sleeping subjects, one of them felt (in dream) as if he is holding the tail of a cat; another one dreamt of being massaged delicately; the third experienced a dream in which he was patting his daughter’s silky
hair. These examples illustrate the diversities of imaginations and almost instantaneous response to sentient
experiences of the subconscious mind.
Noted psychologist Sigmund Freud had collected authentic information of about 1900 dreams. He had presented the
study of the responsive reflections and psychological implications of these dreams in his popular book “Analysis of
Dreams”. He concluded that dreams are rhetoric expressions of the unfulfilled desires and suppressed emotions.
Ambitions, avarice, lust and worldly desires and expectations of the people have expanded many folds with materialistic
civilization, easy access to means of sensual pleasure and comforts coupled with a corresponding rise in aplomb and
ego.
The suppressed emotions, unfulfilled desires, eagerness of possession and ambitious race in personal and professional
life…., etc trigger a revolution in the conscious and unconscious domains of mind. Their reactions are expressed
and artificially ‘materialized’ in the imaginary world of dreams. Greater extent of these disturbances result in
disturbed sleep with haphazard flashes of vague dreams and may eventually lead to psychological disorders of
varied kinds. People having a balanced attitude of contentment and creativity and those who have emancipated their
thinking from the clutches of negative impulses of over-ambition, ego, jealously, etc usually get sound sleep and do
not experience vague or hazy dreams.
Dreams are termed as mirrors reflecting the basic nature and intrinsic tendencies of the individual self. The nature
of one’s dreams helps inferring his psychology to some extent. Especially, the roots of intensive influence of fear,
lust, ferociousness, aversion, etc, in one’s mind are easily diagnosed by decipheration of his dreams.
There is also a very distinct class of dreams which are hidden reflections of spiritually refined inner self and which
express subliminal communications at higher realms of cosmic force. Such dreams are often experienced in the
early hours of morning before dawn and are found to be precognitive, reflections of clairvoyance, or envoys of divine
messages….. Dreams leading to intuitive discoveries also fall in this category of the supernormal sensing of the
unconscious mind.
- Pt. Shriram Sharma Acharya

The moments of death

How does one die? In this context Indian Yogis (saints) having paranormal perception hold the view, that for a short duration preceding death, man experiences a great deal of restlessness, pain and writhing. There are a few reasons for this phenomena. The event of death necessitates total withdrawal of the current of bio-energy (Pr³ñ) from all over the body, which before death, is accumulated at that particular part of the body, from where the soul is about to make its exit (discussed later), whereas, because of prevailing disposition of biological functions, this current tends to flow back to respective neurons. The impact of this struggle creates the agony or the spasm at the moment of death. The other reason for the misery preceding the moment of death are diseases, shock or other physiological factors rendering the body unqualified for retention of soul. Whether or not the dying person is able to express, the being does suffer for a few moments before death. However, soon thereafter, the person falls into a kind of coma and the soul departs in this state of senselessness. When death becomes imminent, all external functional powers of man become introverted and then cumulatively escape along with the soul through any exit in the physical body (Sthul Sharºr). The Yogis of the West are of the view that the soul of the being comes out of the body as a violet shadow, whereas the Indian spiritualists see it as a brilliant white aura akin to luminescence of a burning lamp escaping at the moment of death. Because of cumulative withdrawal, all forgotten memories of life lying buried and dormant in the finer cells of brain are stimulated and revived. This phenomena proves the extraordinary capability of human mind, when the dying person relives all experiences of life in a short moment like a playback of a cine-film, whereas while living it is impossible to remember even fifty percent of life's events in a long time. Each activity of a person, whether mental, verbal or physical, leaves an imprint on the soul, The sum and substance of these events, deeds accompanies the soul as its at the time of its departure from the physical body. In this process, it is said, one feels unimaginable pain-like that inflicted by a thousand scorpion bites. While looking at the activities of bygone human existence the soul feels extremely miserable-like a devoted father who beheads his own son by mistake and looks at his body writhing in pain. It is because the soul feels extremely repentant for not having utilized life's precious moments fruitfully.
As mentioned earlier, the body becomes insensitive to all feelings of pain and disease much before death when the energy of sense-perception becomes introverted. Thus all sufferings of body end before death. The bond between the body and soul with diseases, shock or old age begins to loosen. The fruit drops to the ground when it is ripen and its stem is unable to bear its weight. In the same manner, an individual dies when the body and its functional capabilities loosen their grip on the soul. The soul generally departs from the apertures in the upper part of the body, principally from the mouth, eyes, ears or nostrils. Sinners have been found losing their souls through the anus or organs of sex. The soul of Yogi leaves through the Brahmarandhra (Near top of cranium).

THE ABSOLUTE LAW OF KARMA

The law of divine justice follows a mysterious course. In the world we come across many instances of virtuous persons undergoing endless suffering and pain; sinners perpetually enjoying pleasurable lives; indolent achieving success; hardworking persons meeting repeated failures; the wise suffering adversity; fools living in prosperity; egoists held in high esteem; and the righteous held in contempt. We find some persons born with silver spoon in their mouths and others facing one misfortune after another throughout life. The well-known human norms for achieving happiness and success do not always appear to hold good in practical terms. Such phenomena raise many questions and doubts about the role of fate in life, the will of God and the relationship of virtuous and evil deeds with happiness and unhappiness in life. The rationale given in the ancient literature in this respect does not adequately satisfy the inquisitiveness of modern minds. Consequently, the new generation is becoming more inclined to accept the atheistic ideologies of the West, which regard God and the religion as phantoms creations of sick and fearful minds; the human body merely a chemical combination of inert elements; and denies the very existence of an immortal soul. The new generation is made to believe that there is no Supreme Being or God; that destiny has no role to play in life; and that only arbitrary man-made state machinery has the powers to dispense punishments and rewards. In the present book an attempt has been made to give rational and logical explanations of relationship between human deeds and destiny. It explains how events of good fortune and misfortune, happiness and suffering in human life are results of one’s own deeds. It is hoped that this booklet will provide satisfactory answers to the queries relating to the role played by the consequences of an individual’s deeds in the making of his destiny.
- Shriram Sharma Acharya

युग परिवर्तन-कैसे और कब?

सभी एक स्वर से यह कह रहे हैं कि प्रस्तुत वेला युग परिवर्तन की हैं इन दिनों जो अनीति व अराजकता का साम्राज्य दिखाई पड़ रहा है, इन्हीं का व्यापक बोल बाला दिखाई दे रहा है, उसके अनुसार परिस्थितियों की विषमता अपनी चरम सीमा पर पहुँच गयी है ऐसे ही समय में भगवान ''यदा-यदा हि धर्मस्य'' की प्रतिज्ञा के अनुसार असन्तुलन को सन्तुलन में बदलने के लए कटिबद्ध हो ''संभवामि युगे युगे'' की अपनी प्रतिज्ञा को पूरा करने के लिए आते रहे हैं ।
ज्योतिर्विज्ञान प्रस्तुत समय को जो 1850 ईसवी सदी से आरम्भ होकर 2005 ईसवी सदी में समाप्त होगा- संधि काल, परिवर्तन काल, कलियुग के अंत तथा सतयुग के आरम्भ का काल मानता चला आया है । इसीलिए इस समय को युगसंधि की वेला कहा गया है । कुछ रुढ़िवादी पण्डितों के अनुसार नया युग आने में अभी 3 लाख 24 हजार वर्ष की देरी है, किन्तु यह प्रतिपादन भ्रामक है, यह वास्तविक काल गणना करने पर पता चलता है । हरिवंश पुराण के भविष्य पर्व से लेकर श्रीमद्भगवत गीता का उल्लेख कर परम पूज्य गुरुदेव ने इसमें यह प्रमाणित किया है कि वास्तविक काल गणना के अनुसार सतयुग का समय आ पहुँचा । हजार महायुगों का समय जहाँ ब्रह्मदेव के एक दिवस के बराबर हो व ऐसे ही हजार युगों के बराबर रात्रि हो, वहाँ समझा जा सकता है कि काल की गणना को समझने में विद्वत्जनों द्वारा कितनी त्रुटि की गयी है ।
परम पूज्य गुरुदेव ने लिखा है कि 1980 से 2000 व बाद का कुछ समय अनिष्ट को निरस्त करने और सृजन को समुन्नत बनाने वाली, देव शक्तियों के प्रबल पुरुषार्थ के प्रकटीकरण का समय है । जब भी ऐसा होता है, तब दैवी प्रकोप, विभीषिकाएँ, विनाशकारी घटनाक्रम, मनुष्य जाति पर संकटों के बादल के रूप में गहराने लगते हैं । मानवी र्दुबुद्धि को सुमति में, सदबुध्दि में बलात् बदलने हेतु किया गया अदृश्य स्तर का उसे एक उपक्रम भी समझा जा सकता है । ऐसे समय में मानसिक उन्माद, आत्म हत्यायें, युद्धोन्माद, स्थान-स्थान पर उभरते देखे जाते हैं, ऐसी व्याधियाँ फैलती दिखाई देती हैं जो कभी न देखी, सुनी गयीं किन्तु समय रहते ही यह सब ठीक होता चला जाता है ।
देखें तो, वस्तुतः विज्ञान के वरदानों ने मनुष्य को आज इतना कुछ दे दिया है कि सब कुछ आज उसकी मुठ्ठी में है । द्रुतगामी वाहनों ने जहाँ आज दुनिया को बहुत छोटी बना दिया है, वहाँ इसका एक बहुत बड़ा प्रभाव मानव की मानसिक शन्ति, पारिवारिक-दाम्पत्य-जीवन एवं सामाजिकता वाले पक्ष पर भी पड़ा है । विज्ञान ने वरदान के साथ प्रदूषण को बढ़ाकर ओजोन की परत को पतला कर परा बैंगनी किरणों तथा अन्यान्य कैंसर को जन्म देने वाले घातक रोगागुओं की पृथ्वी पर वर्षा का निमित्त भी स्वयं को बना लिया है । सात लाख मैगावाट अणु बमों की शक्ति के बराबर ऊर्जा प्रतिदिन पृथ्वी पर फेंकने वाला सूर्य इन दिनों कुपित है । सौरकलंक, सुर्य पर धब्बे बढ़ते चले जा रहे हैं । सूर्य ग्रहणों की एक श्रृंखला इस सदी के अन्त तक चलेगी, जिसका बड़ा प्रभाव जीव समुदाय पर पड़ने की सम्भावना है ।
परम पूज्य गुरुदेव एक दृष्टा, मनीषी, भविष्य-वक्ता थे । जो जो भी उनने 1940 से अब तक लिखा, समय-समय पर वह सब सही होता चला गया । इस खण्ड में उनने अतीन्द्रिय दृष्ट महायोगी श्री अरविन्द से लेकर, बरार के विद्वान ज्योतिषी श्री गोपीनाथ शास्त्री चुलैट, रोम्यां रोलां, भविष्य वक्ता व हस्त रेखा विद कीरो, महिला ज्योतिषी बोरिस्का, बाइबल की भविष्य वाणियाँ, नार्वे के प्रसिद्ध योगी आनन्दाचार्य, जीन डीक्सन, एण्डरसन गेरार्ड क्राइसे, चाल्र्स क्लार्क, प्रो. हटार, जूल वर्न, जार्ज बावेरी से लेकर कल्कि पुराण तथा आज के कम्प्यूटर युग में यूरोपिया द्वारा भविष्यवाणी करने वाले विद्वानों, एल्विनटाफरल, फ्रिटजाफ काप्रा, प्रो. हमीश मैकरे आदि का हवाला देते हुए, आने वाले दिनों के स्वरूप के विषय में लिखा है उज्ज्वल भविष्य के दृष्टा परम पूज्य गुरुदेव ने समय-समय पर कहा है कि स्रष्ट को सुव्यवस्था और सुन्दरता ही प्रिय है । संकटों की घड़ियाँ आसन्न दीखते हुए भी यह विश्वास नहीं छूटना चाहिए कि स्रष्टा अपनी इस अदभुद कलाकृति-विश्ववसुधा को, मानवी सत्ता को, सुरम्य वाटिका को विनाश के गर्त में गिराने से पहले ही बचा लेता व अपनी सक्रियता का परिचय देता है । परिस्थितियों को उलटने का चमत्कार-युग परिवर्तन का उपक्रम रचने वाला पराक्रम करना ही इस युग के अवतार का प्रज्ञावतार का उद्देश्य है, यह भली भाँति आत्मसात होता चला जाता है, पूज्यवर की पंक्तियों को पढ़कर । पूज्यवर ने लिखा है कि ''अवतार सदा ऐसे ही कुसमय में होते रहे हैं, जैसे कि आज है । अवतारों ने लोक-चेतना में ऐसी प्रबल प्रेरणा भरी है, जिससे अनुपयुक्त को उपयुक्त में बदल देने का उत्साह लगने वाली संभवनाएँ सरल होती प्रतीत हों । दिव्य चक्षु युगान्तरीय चेतना को गंगावतरण की तरह धरती पर उतरते देख सकते हैं ।''
अपने 1990 के वसंत पर्व पर, महाकाल के संदेश में उनने प्रत्येक से प्रज्ञावतार के साथ साझेदारी करने की बात को, समय की सबसे बड़ी समझदारी बताया तथा लिखा कि अब सभी के मन में ऐसी उमंगें उठनी चाहिए कि युग परिवर्तन की महाक्रांति में उनकी कुछ सराहनीय भूमिका निभा सके ।
यह आमंत्रण सबके लिए है । ''इक्कीसवीं सदी-उज्ज्वल भविष्य'' का उदघोष पूज्यवर ने आशवादिता की उमंगों को जिन्दा रखने के लिए दिया एवं उसी का सन्देश इस वाङ्मय में है॥

यज्ञ का ज्ञान विज्ञान

इस समग्र सृष्टि के क्रियाकलाप ' यज्ञ' रूपी धुरी के चारों ओर ही चल रहें हैं । ऋषियों ने ''अयं यज्ञो विश्वस्य भुवनस्य नाभिः'' (अथर्ववेद ९. १५. १४) कहकर यज्ञ को भुवन की-इस जगती की सृष्टि का आधार बिन्दु कहा है । स्वयं गीताकार योगिराज श्रीकृष्ण ने कहा है-
सहयज्ञाः प्रजाः सृष्टा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्िवष्ट कामधुक्॥
अर्थात-''प्रजापति ब्रह्मा ने कल्प के आदि में यज्ञ सहित प्रजाओं को रचकर उनसे कहा कि तुम लोग इस यज्ञ कर्म के द्वारा वृद्धि को प्राप्त होओ और यह यज्ञ तुम लोगों को इच्छित भोग प्रदान करने वाला हो ।'' यज्ञ भारतीय संस्कृति के मनीषी ऋषिगणों द्वारा सारी बसुन्धरा को दी गयी ऐसी महत्वपूर्ण देन है, जिसे सर्वाधक फलदायी एवं पर्यावरण केन्द्र इको सिस्टम के ठीक बने रहने का आधार माना जा सकता है ।
गायत्री यज्ञों की लुप्त होती चली जा रही परम्परा और उसके स्थान पर पौराणिक आधार पर चले आ रहे वैदिकी के मूल स्वर को पृष्ठभूमि में रखकर मात्र माहत्म्य परक यज्ञों की श्रृखला को पूज्यवर ने तोड़ा तथ्ाा गायत्री महामंत्र की शक्ति के माध्यम से संम्पन्न् यज्ञ के मूल मर्म को जन-जन के मन में उतारा । यह इस युग की क्रान्ति है । इसे गुरु गोरक्षनाथ द्वारा तंत्र साधना का दुरुपयोग करने वालों-यज्ञों को मखों-तांत्रिक यज्ञों के स्तर पर ही प्रयोग करने वालों के विरुद्ध की गयी क्रांति के स्तर से भी अत्यधिक ऊँचे स्तर की क्रांति माना जा सकता है कि आज घर-घर गायत्री यज्ञ संपन्न हो रहे हैं व सतयुग की वापसी का वातावरण स्वतः बनता चला जा रहा है ।
यज्ञ शब्द के अर्थ को समझाते हुए परमपूज्य गुरुदेव समग्र जीवन को यज्ञमय बना लेने को ही वास्तविक यज्ञ कहते हैं । ''यज्ञार्थ्ाात् कर्मणोऽन्यत्र लोकोऽयं कर्मबंधनः'' के गीता वाक्य के अनुसार वे लिखते हैं कि यज्ञीय जीवन जीकर किये गये कर्मो वाला जीवन ही श्रेष्ठतम जीवन है । इसके अलावा किये गयेे सभी कर्म बंधन का कारण बनते हैं व जीवात्मा की परमात्म सत्ता से एकाकार होने की प्रक्रिया में बाधक सिद्ध होते हैं । यज्ञ शब्द मात्र 'स्वाहा'-मंत्रों के माध्यम से आहुति दिये जाने के परिप्रक्ष्य में नहीं किया जाना चाहिए, यह स्पष्ट करते हुए उनने इसमें लिखा है कि यज्ञीय जीवन से हमारा आश्शाय है-परिष्कृत देवोपम व्यक्तित्व । वास्तविक देव पूजन यही है कि व्यक्ति अपने अंतः में निहित देव शक्तियों को यथोचित सम्मान देते हुए उन्हें निरन्तर बढ़ाता चले । महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः की मनुस्मृति की उक्ति के अनुसार सर्वश्रेष्ठ यज्ञ वह है, जिससे व्यक्ति ब्रह्ममय-ब्राह्मणत्व भरा देवोपम जीवन जीते हुए स्वयं-को अपने शरीर, मन, अन्तःकरण को परिष्कृत करता हुआ चला जाता है ।
यज्ञ परमार्थ प्रयोजन के लिए किया गया एक उच्चस्तरीय पुरुषार्थ है । अन्तर्जगत में दिव्यता का समावेश कर प्राण की अपान में अपना की प्राण में आहुति देकर जीवन रूपी समाधि को समाज रूपी यज्ञ में होम करना ही वास्तविक यज्ञ है । भावनाओं में यदि सत्प्रवृत्ति का समावेश होता चला जाय तो यही वास्तविक यज्ञ है । युग ऋषि
चौबीस अवतारों में एक अवतार यज्ञ भगवान भी है । यज्ञ हमारी संस्कृति का आराध्य इष्ट रहा है तथा यज्ञ के बिना हमारे किसी दैनन्दिन् क्रिया कलाप की कल्पना तक नहीं की जा सकती । यज्ञ का विज्ञान पक्ष समझाते हुए पूज्यवर ने बताया है कि सारी सृष्टि की सुव्यवस्था बनाये रखने के लिए यज्ञ कितनी महत्वपूर्ण है । देव तत्वों की तुष्टि से अर्थ है- सृष्टि संतुलन बनाये रखने वाली शक्तियों का पारस्परिक संतुलन । यज्ञ एक प्रकार की टैक्स है- कर है -देव सत्ताओं के प्रति इसे न देने पर जैसे राज्य-प्रशासन, जन समुदाय को दण्डित करता है, उसी प्रकार विभीषिकाएँ भिन्न-भिन्न रूपों में आकर सारी जगती पर अपना प्रकोप मचा देती है । दैवी प्रकोपों से बचने का वैज्ञानिक आधार है-यज्ञ ।
अपने इस प्रतिनपादन की पुष्टि में परमपूज्य गुरुदेव ने यज्ञ की महिमा का वेदों में, उपनिषदों में, गीता में, रामायण में, श्रीमद्भागवत में, महाभारत में, पुराणों में, गुरु ग्रन्थ साहब आदि में कहाँ-कहाँ किस प्रकार वर्णन किया गया है-यह प्रमाण सहित विस्तार से इस खण्ड में दिया है । यज्ञ मात्र समस्त कामनाओं की पूर्ति का ही मार्ग नहीं है । ''यज्ञोऽयं सर्वकामधुक्'' अपितु जीवन जीने की एक श्रेष्ठतम विज्ञानसम्मत पद्धति है, यह जानने-समझने के बाद किसी भी प्रकार का संशय किसी के मन में भारतीय संस्कृति की अनादि काल से मेरुदण्ड रही इस व्यवस्था के प्रति नहीं रह जाता ।
ने यज्ञ की ऐसी विलक्षण परिभाषा कर वैदिक वाङ्मय के मूलभूत स्वर को ही गुंजामान किया है । यज् धातु से बना यज्ञ देवपूजन, परमार्थ के बाद तीसरे अंतिम अर्थ 'संगतिकरण' सज्जनों के संगठन, राष्ट्र को समर्थ सशक्त बनाने वाली सत्ताओं के एकीकरण के अर्थ परिभाषित करता है ।

गायत्री महाविद्या

परम पूज्य गुरुदेव (FOUNDER OF ALL WORLD GAYATRI PARIWAR,SHANTIKUNJ,HARIWAR,INDIA) को इस युग का विश्वामित्र कहा जाता है क्योंकि उन्होंने विलुप्त हो रही गायत्री महाविद्या पुनर्जीवन कर उसे एक वर्ग विशेष तक सीमित न रहने देकर विश्व व्यापी बना दिया । गायत्री साधना सदबुद्धि की आराधना-उपासना है । गाय को वेदों की माता-वेदमाता कहा जाता है । वेद शब्द का अर्थ है ''ज्ञान'' । यह ज्ञान कल्याण (ऋक्), पौरुष (यजु), क्रीड़ा (साम) एवं अर्थ (अथर्व)- इन चार उपक्रमों के माध्यम से सृष्टि के हर जीवधारी के चेतनात्मक क्रिया कलापों का मूलाधार हैं उस चैतन्य शक्ति की जिसे आद्य शक्ति कहा जाता है, यह स्फुरणा है जो सृष्टिके आरंभ में उदभुत हुई व इस सृष्टिकी उत्पत्ति इस प्रकार से ब्रह्माजी के माध्यम से चार वेदों के माध्यम से हुई ।

गायत्री वही आद्य शक्ति है, इसलिए वेदमाता कही जाती है । गायत्री मंत्र को समस्त वेद शास्त्रों का निचोड़' कहा गया है । शास्त्रों में ऋषिगणों ने इस मंत्र की महिमा का गायन खुलकर किया है तथा श्री मदभगवद्गीता में तो स्पष्टरूप से योगिराज श्रीकाष्ण के मुख से कहलवाया गया है कि गायत्री छन्दों में सर्वश्रेष्ट होने के रूप में परमात्मा की सत्ता उनमें विराजती है । ''गायत्री छन्द सामहम्'' । गायत्री मंत्र एक छोटा सा सारगर्भित किन्तु समग्र धर्म शास्त्र है जिसके चौबीस अक्षरों में से प्रत्येक अक्षर में वेदों रूपी महा वट-वृक्ष के मूल तत्त्व ज्ञानबीज के रूप में विद्यमान हैं । इन्हीं के पल्लवित होने पर वैदिक वाङ्मय का अपौरुषेय कहलाने वाला चारों वेदों का विस्तार ऋषियों की ज्ञान सम्पदा के रूप में हमारे समक्ष आता है जो सृष्टिकी उत्पत्ति का आधार ही नहीं बना, देव संस्काति का उद्गम भी कहलाया । जिससे प्रमाणित होता है कि इस एक मंत्र के माध्यम से ही इस संसार में सब कुछ पाया जा सकता है । कैसे गायत्री देवताओं, अवतारी सत्ताओं व ऋषिगणों की उपास्य रही है, मानव मात्र के लिए वह विपत्ति निवारण करने वाली एक संजीवनी किस रूप में है ।

गायत्री अमृत है, पारस है, कल्पवृक्ष है, कामधेनु है, किस रूप में व किस तरह वह सुपात्र को ये अनुदान प्रदान करती है, इसकी विवेचना जो गायत्री महा विज्ञान, युग शक्ति गायत्री एवं अखण्ड ज्योति में समय-समय पर प्रकाशित होती रहती है । गायत्री महामंत्र का हर अक्षर शक्ति का स्रोत है, अपरिमित शक्ति का भण्डागार है तथा सही ढंग से की गयी गायत्री उपासना जीवन में चमत्कारिक परिणाम उत्पन्न करती है, यह परमपूज्य गुरुदेव के जीवन का अनुभव है जो इन पंक्तियों को पढ़कर आत्मसात किया व स्वयं जीवन में कैसे उतारा जाय, यह शिक्षण लिया जा सकता है । गायत्री महाविद्या को अथर्ववेद के अनुसार प्रधानतया ब्रह्मवर्चस् अर्थात् आत्मबल प्रदान करने वाली प्रधान सत्ता बताते हुए परमपूज्य गुरुदेव ने इसे प्राण ऊर्जा की अधिष्ठात्री शक्ति प्रमाणित किया है ।

आज का सबसे बड़ा संकट है आत्मबल की कमी, मानव की अशक्ति । आस्था संकट से पीड़ित मानव जाति को जिस संजीवनी-जीवन मूरि की आवश्यकता है, वह गायत्री महामंत्र के रूप में विद्यमान है । यदि व्यक्ति इस मंत्र की उपासना के माध्यम से अपना ब्रह्मवर्चस् जगा ले, अपने प्रसुप्त बल को पुनः प्राप्त करले तो वह समस्त प्रतिकूलताओं से मोर्चा ले सकता है । श्रद्धा, निष्ठा, प्रज्ञारूपी त्रिपदा गायत्री की उपासना साधक को ऐसा ही आत्मबल प्रदान करती है, जिससे वह दुर्भावनाओं, दुष्यिन्तक दुष्प्रवृत्तियों से जूझते हुए जीवन समर जीतता हुआ आगे बढ़ता रहा सकता है । अपना आध्यात्मिक स्वास्थ्य बनाए रख अपना आभा मण्डल सतत बढ़ाए रखता चल सकता है ।

अपनी बुद्धि को सन्मार्ग-गामी बनाते हुए स्रष्ट के इस उद्यान को और सुरम्य बना सकता है । परा व अपरा विद्या की जननी गायत्री महामंत्र के जितने भी ज्ञात-अविज्ञात पक्ष हैं, उनको जन-जन के समक्ष प्रस्तुत कर एक प्रकार से समग्र मानव जाति का कायाकल्प करने, नूतन सृष्टि का सृजन करने का पुरुषार्थ इस ज्ञान के माध्यम से सम्पन्न हुआ है । गायत्री उपासना ईश्वर उपासना का एक अत्युत्तम, सरलतम, शीघ्र सफलता देने वाला मार्ग है, यह जानने के बाद फिर कहीं किसी को भटकने की आवश्यकता ही नहीं रह जाती 'गायत्री वा इद्र सर्वभूत़ं यदिदं किंच' के माध्यम से छान्दोग्योपनिषदकार ने स्पष्ट रूप से कह दिया है कि यह विश्व जो भी कुछ है, गायत्रीमय है

वेदमाता

वस्य वणर्स्य देवी तु वेदमाताऽथ ।
आदित्यो बीजं 'ओं' एवं ऋषिव्यार्सोऽथयन्त्रकम् ॥
विद्या सन्ति च भूती द्वे स्मृतिविद्ये क्रमात्तथा ।
अस्य प्रतिफलं दिव्यस्फुरणं ज्ञानमुत्तमम्॥


अथार्त-'व' अक्षर की देवी-'वेदमाता', देवता-'आदित्य', बीज-'ओं', ऋषि-'वेदव्यास', यन्त्र- 'विद्यायन्त्रम्',    विभूति-'स्मृति एवं विद्या' तथा प्रतिफल-'दिव्य स्फुरणा व सद्ज्ञान' है ।


गायत्री को वेदमाता इसलिए कहा गया कि उसके २४ अक्षरों की व्याख्या के लिए चारों वेद बने । ब्रह्माजी को आकाशवाणी द्वारा गायत्री मन्त्र की ब्रह्म दीक्षा मिली । उन्हें अपना उद्देश्य पूरा करने के लिए सामर्थ्य, ज्ञान और विज्ञान की शक्ति और साधनों की आवश्यकता पड़ी । इसके लिए अभीष्ट क्षमता प्राप्त करने के लिए उन्होंने गायत्री का तप किया । तप-बल से सृष्टि बनाई । सृष्टि के सम्पर्क, उपयोग एवं रहस्य से लाभान्वित होने की एक सुनियोजित विधि-व्यवस्था बनाई । उसका नाम वेद रखा । वेद की संरचना की मनःस्थिति और परिस्थिति उत्पन्न्ा करना गायत्री महाशक्ति के सहारे ही उपलब्ध हो सका । इसलिए उस आद्यशक्ति का नाम 'वेदमाता' रखा गया ।
वेद सुविस्तृत हैं । उसे जन साधारण के लिए समझने योग्य बनाने के लिए और भी अधिक विस्तार की आवश्यकता पड़ी । पुराण-कथा के अनुसार ब्रह्मा जी ने चार मुखों से गायत्री के चार चरणों की व्याख्या करके चार वेद बनाये ।
''ॐ भूभुर्वः'' के शीर्ष भाग की व्याख्या से 'ऋग्वेद' बना । ''तत्सवितुवर् रेण्यं'' का रहस्योद्घाटन यजुवेर्द में है । 'भर्गो देवस्य धीमहि' का तत्त्वज्ञान विमर्श 'सामवेद में है ।' 'धियो योनः प्रचोदयात्' की प्रेरणाओं और शक्तियों का रहस्य 'अथवर्वेद' में भरा पड़ा है ।
विशालकाय वृक्ष की सारी सत्ता छोटे से बीज में सन्निहित रहती है । परिपूर्ण मनुष्य की समग्र सत्ता छोटे से शुक्राणु में समाविष्ट देखी जा सकती है । विशालकाय सौरमण्डल के समस्त तत्त्व और क्रिया कलाप परमाणु के नगण्य से घटक में भरे पड़े हैं । ठीक इसी प्रकार संसार में फैले पड़े सुविस्तृत ज्ञान-विज्ञान का समस्त परिकर वेदों में विद्यमान है, और उन वेदों का सारतत्त्व गायत्री मन्त्र में सार रूप में भरा हुआ है । इस लिए गायत्री को ज्ञान-विज्ञान के अधिष्ठात्री वेद वाङ्मय की जन्मदात्री कहा जाता है । शास्त्रों में असंख्य स्थानों पर उसे 'वेदमाता' कहा गया है ।
गायत्री मन्त्र का अवगाहन करने से वह ब्रह्मज्ञान साधक को सरलता पूवर्क उपलब्ध होता है, जिसको हृदयंगम कराने के लिए वेद की संरचना हुई है । गायत्री का माहात्म्य वणर्न करते हुए महर्षि याज्ञवल्क्य ने लिखा है-'गायत्री विद्या' का आश्र्ाय लेने वाला वेदज्ञान का फल प्राप्त करता है । गायत्री के अन्तः करण में वे स्फुरणायें अनायास ही उठती हैं, जिनके लिए वेद विद्या का परायण किया जाता है ।
वेद ज्ञान और विज्ञान दोनों के भण्डार हैं । ऋषिओं के प्र्रेरणाप्रद अर्थ भी हैं और उनके शब्द गुच्छकों में रहस्यमय शक्ति के अदृश्य भंडार भी । वेद में विज्ञान भी भरा पड़ा है । स्वर-शास्त्र के अनुसार इन ऋचाओं का निधार्रित स्वर-विज्ञान के अनुसार पाठ, उच्चारण करने से साधक के अन्तराल का स्तर इतना ऊँचा उठ जाता है कि उस पर दिव्य प्रेरणा उतर सकें । उसके व्यक्तित्व में ऐसा ओजस् ,तेजस् एवं वर्चस् प्रकट होता है, जिसके सहारे महान् कार्य कर सकने योग्य शौर्य - साहस का परिचय दे सकें । वातावरण में उपयुक्त प्रवाह, परिवतर्न संभव कर सकने के रहस्य वेद मन्त्रों में विद्यमान हैं । मन्त्रों के प्रचण्ड प्रवाह का वणर्न शास्त्रों में मिलता है । इस रहस्यमय प्रक्रिया को वेदमाता की परिधि में सम्मिलित समझा जाना चाहिए ।
वेद ज्ञान, दूरदर्शी दिव्य दृष्टि को कहते हैं । इसे अपनाने वाले का मस्तिष्क निश्चित रूप से उज्ज्वल होता है । चार वेद, चार मंडल मात्र नहीं हैं । उस ज्ञान का विस्तार करने के कारण ब्रह्मा जी के चार मुख हुए । उनकी वैखरी,मध्यमा,परा,पश्यन्ति- चारों वाणी समस्त विश्व को दिशा देने में समथर् हुई । गायत्री का अवगाहन करने वाले चारों ऋषि-सनक,सनन्दन,सनातन,सनत् कुमार वेद भगवान् के प्रत्यक्ष । चार वर्ण, चार आश्रम की परम्परा वेदों की आचार पद्धति है ।
मन,बुद्धि,चित्त,अहंकार का अन्तःकरण चतुष्टय जिसे पाकर मनुष्य कृतकृत्य बनता है, वह वेद ज्ञान है-कामधेनु के चार थन-धर्म,अर्थ,काम,मोक्ष की चारों विभूतियों का पयपान करते हैं । साधन चतुष्टय में प्रवृति वेदमाता की चतुविर्ध दिव्य प्रेरणा ही समझी जा सकती है । वेेदमाता की साधना साधक को चार वेदों का आलंबन प्रदान करती और उसे सच्चे अथोर् में वेदवेत्ता, ब्रह्म ज्ञानी बनाती है, तत्त्वज्ञान, सद्ज्ञान,आत्मज्ञान,ब्रह्मज्ञान से सम्पन्न करती है ।
संक्षेप में वेदमाता के स्वरूप, वाहन आदि का विवेचन इस तरह से हैः-
वेदमाता के एक मुख, चार हाथों में चार वेद है । यह एक ब्राह्मी चेतना से निस्सृत ज्ञान की चार धाराओं का बोध कराता है । कमल आसन-सहस्रार कमल में भरी हुई अनन्त पंखुड़ियों-पतोर्ं का प्रतीक है ।

Pandit Sriram Sharma Acharya

Pandit Sriram Sharma Acharya (September 20, 1911 – June 2, 1990) was an Indian seer, sage, a prominent philosopher, a visionary of the New Golden Era, and the Founder of the All World


Gayatri Pariwar.
He devoted his life to the welfare of people and the refinement of the moral and cultural environment. He pioneered the revival of spirituality, creative integration of the modern and ancient sciences and religion relevant in the challenging circumstances of the present times. His personality was a harmonious blend of a saint and spiritual scientist.

Birth and early life

Pandit Sriram Sharma Acharya was born on the 20th September 1911 as the son of Pt. Roopkishore Sharma and Mata Dankunvari Devi in Anvalkheda (Dist. Agra, India).

Right from his childhood, Acharyaji showed the yearning and deep commitment for the welfare of common masses when he took a brave step of nursing an old “untouchable” woman suffering from leprosy against the strong disapproval and displeasure of his family. She used to work in their household and was called Chapko, Acharyaji was curious about her prolonged absence, when she did not show up for a few days. So he set out in her search towards the outskirts of the village (“untouchable” settlements were usually constructed on the outskirts of the villages). He found her in a terrible condition, screaming out in pain and agony, the screams suppressed due the lack of energy and being devoid of food, conditions worse than that of animals, stripped of all human dignity. The reason for her degradation to a creature of pity was the combined apathy of the residents of the village and her relatives, but the only one who cared was Acharyaji. He conferred with physicians and vaidyas (traditional Hindu physicians), procured the medicines, the dressings for her. Took out time daily to bathe her, to apply medicine, dress her wounds and feed her. This was particularly remarkable during the time when the "Chhut-Achhut" (untouchability) crisis was at its peak. This event in his life is particularly important as it highlights his belief in Karm (action, doing, hands-on-approach) in life.

The Great freedom fighter and founder of Banaras Hindu University, Pandit Madan Mohan Malaviya solemnized his sacred thread ceremony (Yagyopaveet) and initiated him in the Gayatri Mantra.

At the age of fifteen, his Spiritual Guru, a Himalayan Yogi, Sarveshwaranandji had appeared in his vision during the worship in the astral form. As per Sarveshwarandji's instruction, Gurudev performed twenty-four lakh times (2.4 million) recitation of Gayatri Mantra each for twenty-four years (24 mahapurashcarañas). He visited Himalayas four times for higher spiritual attainments and at the same time took active part in India's freedom movement.

Pandit Sriram Sharma Acharya visited Shri Aurobindo Ashram at Pondicherry, Maharshi Raman's Ashram at Tiruvannamalai, Santiniketan of Shri Rabindranath Tagore and worked with Mahatma Gandhi at Sabarmati Ashram in Ahmedabad. He was sent to jail thrice for his participation in freedom movement, where he came in close contact with eminent leaders of Indian freedom movement. Fellow freedom fighters nicknamed him as "Matt" (the Intoxicated, read as: obsessed, completely devoted to the idea of a Free India) on account of his dedication and devotion.[2] In 1935, he embarked upon the task of social upliftment through spiritual means with the blessings of Mahatma Gandhi. In 1946, he married Vandniya Mata Bhagwati Devi Sharma, and ever since, the saintly couple dedicatedly pursued the goal of spiritual upliftment of humankind.

Pandit Sriram Sharma Acharya(revered as “Gurudev” by his disciples) was a great devotee of Goddess Gayatri. He successfully practiced and mastered the highest kinds of sadhanas described in Hinduism. He had deciphered the hidden science of Tantras. He had attained the supreme knowledge of the philosophy and science of the Gayatri Mantra and yoga. He pioneered experiments on simple sadhanas, which could be easily pursued by the common masses.

The yearning for literature

To help people, his aim was to diagnose the root cause of the ailing state of the world today and enable the upliftment of society. Acharyaji recognized the crisis of faith, people’s ignorance of the powers of the inner self, and the lack of righteous attitude and conduct.

Realizing the potential of inspirational literature and its importance in sparking an intellectual evolution, he had chosen writing as the principal mode towards uprooting the evil tendencies and blind faith from people’s minds and arousing the indwelling wisdom, strength and spiritual bliss.

Pandit Sriram Sharma Acharya initiated the movement of VICHAR KRANTI (Thought Revolution) with the very first issue of “Akhand Jyoti” in 1940(Jan). By 1960, he had compiled, edited and translated the 4 Vedas, 108 Upanishads, 6 Darshanas, 18 Puranas, 20 Smritis, 24 Gitas, Yogavashishtha, Nirukta, Vyakaran, hundreds of Aranyakas and Brahmanas with lucid commentaries to enable the masses to understand the knowledge contained in them. The translation was also aimed at eliminating misconceptions, superstitions and blind customs, which were propagated in the medieval era by misinterpretations of the Vedas and other scriptures. This contribution to the world of knowledge and human culture was highly acclaimed and the distinguished title of “Vedmurti” was conferred upon him in its recognition.

Understanding the modern day psychology of the people, and recognizing the non-relevance, in the present times, of the mythical characters and the background of life depicted in the Puranas, he wrote “Pragya Purana” in the narrative and conversational style of the ancient Puranas to preach the eternal principles of happy, progressive and ideal life with practical guidance relevant to the modern age.

He wrote many books on almost all aspects of human life, whether it be the elucidation of the esoteric aspects of the subtle science of spirituality, research directions on brain and consciousness, discussions on child psychology and family institutions, guidelines on mental, emotional and physical health, and cheerful attitude in daily life.[3] In his analysis we find no place for delusion, confusion or misconception. Through his literature he strikes a chord of empathy in the reader. The message conveyed in the literature touches the reader’s heart with deep sensitiveness, producing a sea of change in his attitudes and ideologies.

His discourses manifested similar perfection of eloquence. The simplicity of language in his orations and his ability to establish a rapport with the audience is said to have had a hypnotizing effect on the listener’s mind. The spiritual radiance and integrity of his character, faultless synchronicity of his deeds with the principles he preached and the purity of his sentiments added to the motivating power of his pen and voice.

A Global Movement

On the completion of the 24 Mahapurashcharans, Pt. Shriram Sharma established Gayatri Tapobhumi at Mathura, India in 1953. He organized a grand 1008 Kundi Yagya in 1958, which served as a base to launch the Yug Nirman Yojna, a global movement for moral, cultural, intellectual and spiritual refinement and reconstruction. The objectives of this movement are to reform the individual, the family and social values of mankind and to change the current ideologies and concepts of morality and social structure for a better tomorrow.

Through various activities at Mathura, including the performance of yagnas on large scale, Acharyaji gathered a team of dedicated men and women. Thus the organization called “Gayatri Pariwar” was born.

As per the plans projected under the Yug Nirman Yojna, the mission has contributed to the upliftment of the personal, familial and social aspects of human life. Its major activities include mass awareness and education on cultural values through small and large scale Gayatri Yojnas and collective projects of social transformation with people’s voluntary participation. Propagation of ideal marriages without dowry and extravagant shows has been a significant and trend-setting achievement, especially in the Indian context. Other achievements include upliftment of the social status of women and an integrated and self-reliant development of villages.

The establishment of Shantikunj

According to the pressing need of the present times, he developed Shantikunj, as spiritual center for implementing the teachings of Great Rishis (Spiritual Scientists) into practice. He established Brahmvarchas Research Institute at Haridwar, a center for inter communion of science and religion. The prime aim of establishing the Brahmavarchas Research Institute is to establish the ancient Indian Yogic Philosophy as the science and art of living.

Acharyaji pioneered the resurrection of the rishi culture by simultaneous renaissance and expansion of the reformative and constructive endeavours of the leading rishis of the Vedic Age. He reviewed the immortal contributions of the divine culture of India to the rest of the world and endeavoured for nurturing and re-establishing the foundational elements of the Indian Culture and the roots of its divine nature in new scientific light through several activities of the Gayatri Pariwar.

As a part of his intensive study of the Indian culture and religious philosophy, he rediscovered the sociological and psychological importance of pilgrimage. He taught us how the ancient glory and the real purpose of the tirthas (sacred places of pilgrimage) could be revived in the present times for the welfare of the masses.

The Dev Sanskriti Vishwavidyalaya (the Divine Culture University) inaugurated in 2002, under the auspices of Shantikunj is an instrument for the revival of the Divine Indian Culture as per his vision.

Scientific spirituality

Pandit Sriram Sharma Acharya was convinced that modern man could not be persuaded to accept the values of life patronized by ancient spirituality until and unless these were proved to be scientifically viable for the welfare of the individual and the society. This was indeed a Herculean task, given the trends of intellectual and scientific evolution over past millennium and almost simultaneous deterioration of religion and culture, which had resulted in a near total neglect of spirituality in the human life and the emergence of blind faiths, misconceptions, and prejudices. The Brahmavarchas Research Institute founded by him in 1979 near Shantikunj stands as a living example of how the idea of scientific spirituality could be implemented and researched in the modern laboratories.

The dawn of the New Era

During 1984-1986, he carried out the unique spiritual experiment of sukshmikaraña, meaning sublimation of vital force and physical, mental and spiritual energies. He authored a special set of 40 books (termed Revolutionary Literature or Krantidharmi Sahitya) highlighting the future of the world and conveying the message of the dawn in of the New Era of Truth during the 21st Century. On 2 June 1990, he died In 1991 India released a postage stamp in his honour inscribed Sri Ram Sharma Acharya.

Thereafter, his soulmate revered Mata Bhagavati Devi guided the series of Ashwamedha Yagyas, which accelerated the pace of global expansion of the mission during the critical juncture of the decade of change of a millennium and change of an era. She died on 19 September 1994.