A Path To Greatness - A Book For India

A Path To
Greatness
A Book For India
Dilip Rajeev
ii
Copyright © 2020 Dilip Rajeev
All rights reserved.
ISBN
I ndia has been for a
great portion of human

history,
Both spiritually and

worldly, one of the
richest nations in the
world
Having been born in
India, it is the duty of
every individual in this
nation, to work for a
greater India.
I thus urge whoever

reads this to share the
book widely, with your
friends, family, and so
forth -and enable the
spread of these ideas.
In ancient days, it were
understood that human civilization runs
in yugas, or cycles.
There were understood to be several

worlds, or lokas. Those worlds being
more subtle to this plane, they are
invisible to usual human experience.
One may think of it as existing in a
different frequency-set of perception.
Depending on one’s actions and plane

of awareness attained in life, one attains
to different lokas.
U sually, during the end of a yuga,
there is a shift in the plane of human

perception, and thus a new era begins as
if from a beginning state, unaware of
glorious ages before.
The ancient mythologies of India, are

thus, as they describe themselves,
records of history.
M ahabharata, Ramayana are vague
records of events, of ancient ages.
It is not possible for a civilization in a

pre-beginning state to have such
complex ideas or art, values, life, war,
dharma, sophisticated views of the
universe and some of the most
advanced spiritual doctrines known to
man.
Thousands of years of experience as a

civilization is necessary to form those
advanced ideas, and even advanced
forms of art, and some of the greatest
literature ever.
T he grammar description in the
Ashtadyayi of Pannini is described as

having a structure similar to a Turing
Machine by Encyclopaedia Britannica.
The text is dated to at least 500 B.C.
A simple ancient society cannot invent

such a treatise. Nor can they arrive at
such a way to describe a language, with
great precision.
T he presence of advanced
civilizations in the previous Yuga, has

been spoken of by ancient philosophers
such as Plato, the idea is found in
ancient Sumerian writings, which speak
of Kings who lived for thousands of
years, and then ascended with their
Kingdoms.
A t every site described in the
Mahabharata or Ramayana there would

exist a physical sense of presence left by
the personalities of the legends, and
evidence of artifacts associated with the
mythology. A living vibe is found there,
and folklore and traditions support the
legends. It is impossible if the written
stories were an imagined tale.
A simplistic view of human
civilization is introduced by those who

seek to keep people on a plane of
ignorance.
There are even false theories taught

saying, the culture of Mahabharata
came from outside India. While the text
of the epic itself traces the lineages of
Kings to hundreds of thousands of
years, in the land of India itself.
The Ornaments, the traditions of family,
unbreakable marriages, and so on found
in the Mahabharata are found nowhere
else in the world. Primitive, barbarian
customs have existed in lands of
invaders who have sought to steal the
glory.
The proper pronunciation of Sanskrit

even is not easily understood or
imitated by those outside of India.
W hen there is no awareness of
deeper worlds, and timespaces, and

multidimensional realities, the myriad
of lokas(worlds), then people’s actions
take on the path of greediness over
appeared forms. And thus they fall into
weakness and disaster.
Only with a greater awareness, a true

picture of reality, is proper endeavour –
both as individual, and as society,
possible.
I n the Himalayan regions, they do not
think of their mythology as an

imaginary tale. But, it is reality for them.
While education now starts by making
kids disidentify with that truth.
Mythology tells us about possibilities,

potentials, the way to growth, and in the
study of it is forming great wisdom
necessary for dealing with every
situation in life.
J ust as there are subtle or sukshma
worlds, which may the thought of as

heavenly worlds, the human body itself
is not limited to one dimension.
Through proper life, study, and effort,

described as yoga, it is possible to form
subtle bodies, and form own kingdoms
in the deeper worlds.
P roper spiritual effort endows the
strength and energy, and patient

wisdom needed to build the outer
reality as well. That is, to build the
nation, we need to build a nation of
inwardly great and outwardly humble
individuals. A nation where self
improvement, wisdom, are all greatly
valued and taken for the central
purpose of life, would be the return of a
glorious era in India.
T he core part of our traditions is that
the Individual ought engage sva-

Dharma or own Dharma.
This were falsely translated into the

sense of an artificial duty or work,
during British Era. It were done to make
people serve mechanistic jobs for the
British. Sva Dharma is that impulse in
the heart, emerging from Ishvara. It is
beyond the senses, and is from the Soul
plane.
Sva Dharma is that which when not

done properly, leaves the individual
unhappy.
E ach kid has its own aspiration – be it
art, a field of study, and so forth. And

also a duty as in the Vedic form, unto
society.
To build India, thus, our education

should first have a broad focus. An
insane race for a few seats in
technological institutions, and so forth
are outmoded. For one, the knowledge
now exists for free access online. And
the universities themselves can in a
future era make education more
accessible. The unnecessary run for seats
are all features of an old British era,
where a few had to be packed into brick
and mortar rooms. With online access
to information, education can be
redefined.
E xtremely high quality gamified
education can be made available to all,

online, free, for the expense of a
Bollywood movie, now. This ought be
done, up to a level of education, at least.
The unnecessary drama and bothering

of kids to study what should be joyful to
study, ought be avoided.
History and mythology for instance may

be taught through joyous real world
games where kids play heroes and other
historical characters, other than sit in a
dull room and torture their minds –
over facts they will never remember.
A kid should receive education in
fields he or she finds own joy. Sva-

Dharma has the quality of generating
joy. Study of own field of interest is own
Duty, and Sva-Dharma. Further, if
education is not provided on a broad set
of fields such as classical arts- including
of traditions around the world, city
planning, aesthetics, and so on,
society will be stunted in its growth.
Without the science and art of planning

cities, it is impossible to have beautiful
cities. How would that be done if all
education is driving people on one or
two fields just for the passing glamour?
The goal of education should never be

finding a source of income – but growth
of the individual in a holistic way.
Income and joy are natural by products
of it. Such a growth, following the
Soul’s aspiration, outlasts one lifetime.
Every field of education should be
glorified, and those who spend time on
improving themselves through
education, be admired and encouraged
to do so at every stage of life.
Individuals should be able to identify

themselves as SvaDhyayi – One who
spends days in Self Study.
The quality of a nation is just the sum

total and quality of education of its
folks.
Refined societies and refined

individuals pursue knowledge and
inner growth.
T he Yogasutras, describes its
version of yoga as Tapa Svadhyaya
IshvaraPranidhana. The term

SvaDhyaya means self
Study. Tapa is effort. And
IshvaraPranidhana is Obeisance to the
Supreme Being.
H ere we must remember the
ancient Indian religion were about

study. The Supreme Being were
unveiled through study.
Logic, Grammar, the intricates of

language, mathematics, arts, warfare,
philosophy, all these formed
foundational study for the aspirant. One
chose one’s own field based on own
inclinations for deeper study.
T he forms of music, and arts are for
instance forms of yoga, as they evolve

the 7 chakras. For females , the study of
the art forms such as music, dance, were
all yoga in itself. The movements of
Bharatanatya for instance imitate the
movement of the energy up the spine.
When done with the awareness of God,
the One, Krishna, the God in the Heart,
it is Yoga.
A nanda or Joy forms one of the
aspects of Sat-Chit-Ananda, the nature

of the Divine being as described by
ancient sages.
Society should be built such as there is

expression of Great Joys, in noble forms.
J ust as modern science is not about
banners, but systematically studies the

3D world, ancient Indian science sought
to study the higher dimensions, worlds,
and the 3D world as well. Thus one
should not narrow down effort to this
or that pattern – based on narrow ideas
of ancient religion. Openness to system
of knowledge from other traditions have
been a feature of all wise.
B uilding the 3D world alone, and
ignoring we are multidimensional

beings leads to a state of death of joys
and purpose – and weakening of
humans - that, the world is witnessing
now.
F alse ideas of religion are
dangerous. For instance, the British and

invaders leveraged false religion – to
weaken and make Indians fight each
other. The policy were Divide and Rule.
The groups now we find – the system of

groups– and so on – is nowhere found
in the Mahabharata. The four orders
were by quality and action – not by
birth. A Kshatriya were not so by birth.
A maharathi were one who could fight
tens of thousands of soldiers single
handedly and not by birth. Neither
Vyasa nor Valmiki – the greatest of
Brahmanas were identified so by birth.
Karna were not identified as a king and
kshatriya by birth. Karna were not
prohibited from the Svyamvara
ceremony, as the Mahabharata itself
would verify – but later authors have
made up those fanciful stories.
The marriages of Bhima to a rakshasi, or

marriages of Arjuna which include a
Naga princess, none of these reflect
ideas of the darker ages which spoke of
marriage either within a group or other
rule based exogamous patterns and so
on – driving false divisions, not founded
on ancient religion. These false ideas are
to be discarded.
While familial ordering and traditions,

and all to be highly regarded, and social
structuring also highly regarded – the
foundation is inner quality and the
ability to perform action.
The other system, not found in

Mahabharata, the exogamous marriage
systems, are found in aborginal tribes
around the world, as Freud has pointed
out in his work, “Taboo and Totem.” It
were never a feature of Aryan India.
And it is not a feature of the India of
Mahabharata or Ramayana.
“Sarva Bhuta Hite Rata,” wishing the

Joy of all beings is what the Gita says, is
the state of the adept.
A llow me to explain with an
example, how greed and false ideas are

used to destroy a civilization.
In ancient India, as both Vivekananda

and Mahatma Gandhi said, to be a good
adept of religious ways, one needed to
be able to eat well prepared beef. The
Manusmiriti clearly says the same.
During the British era, Indian religion

were falsely characterized as worship of
cows, and India eventually became the
biggest exporter of beef in the world.
This were deliberately done to divert the
food chains to their nations.
Using similar strategies the best of food

gets exported away for the paper
labelled money. How will Indians
strengthen themselves then? If one is of
good spiritual quality, Manusmriti says,
the organism consumed itself is blessed
to become food. Similarly the best of
seafood, all gets exported away. Will
India’s requirement for higher quality
food be fulfilled by such a foolish and
greedy approach?
All life forms die, and it is sin to avoid

proper forms of existence.
In villages often animals form a bond

with the people – and just as one doesn’t
eat a pet goldfish, one doesn’t adopt
killing those animals for food – but that
is not religion related – nor a core
feature of Indian religions – but a
normal human idea.
Africa is another example where the

same strategy is used – surplus of the
world’s need of Cocoa, Uranium, Oil,
wildlife, yet everything gets exported
away - and they remain in poverty –
because they are taught they need to
give it all way for money.
Money is only a number, paper, and so

on. A great focus on a meaningless
number destroys. It even prevents
intelligence planning. Joys emerge from
life. And quality of life in its foundation
is founded on plenty of food. Food
emerges from proper farming practices.
Both of animals and of agriculture.
Even psychological quality of the
individual depends upon high quality
food. Meat in moderation provides the
element of fire, as Ayurveda teaches.
D ue to the Divide and rule
policy of the British when people hear

religion they get the idea of fighting
each other, or identifying with this label
or that label, or even being to talk of
cow worship – the barbarian-British
invented lie which is used as an idea to
insult Indians and obscure the greatness
of Indian religions.
The newsfeed people see, which are also

controlled by powers at play, are used
to feed these false ideas.
Remember Buddhism, and all great

analytic religions of the world, religions
based on analysis and reason, arose in
India. The Vedic religions founds itself
on analysis as well.
India is the only land to have produced

analytical religions.
The idea of strutting around under

banners and labels and fighting each
other is not religion, nor spirituality.
Nor is it about narrow food habits or
entirely about outward worship ideas.
Spirituality is but study of the deeper
planes of the universe, and a field of
precision, reason, analysis, soul, heart,
and so on.
“Unto that One God, situated in the

heart of all beings, alone, resort,” says
the Gita.
J oyfulness, is the foundation of true
spirituality. Sat- Chid-Ananda were the

way ancient spiritual texts described
God. Ananda means Joyfulness. While
Chid is awareness, and Sat is existence
or self-existent truth.
F amilial forms, profundity of
attachment, all these spark the Divine,

and are thus the foundation of
Joyfulness.
T he words for knowledge and
reason have divine connotations in our

traditions.
It is through reason that we improve

ourselves and the world around.
To uplift the world around, the
foundation is a plenty in terms of food,
and, thus, health, And, aesthetic
principles for building a more beautiful
world.
Plenty in food is attained through

plentiful farming. Not through export
and economic dramatics. Technology
can be leveraged to make vast non-
GMO farmlands. Even desert lands can
be turned fertile if underground water
resources are technological harvested.
GMO and artificial food should be
avoided. Nature is not superseded in
her wisdom, by the passing ideas of
humans.
When building own nation is
glamourized, and people are given both
the education and ample opportunity to
apply their skills at that – Indians will
work to build India. Now, the mode of
serving other nations is glamourized.
This works in the disfavor of Indians
and India as a nation. Nobody greatly
respects one whose sole goal is to serve
another nation’s enterprises. These are
carryovers of the way the masses were
taught to think in a British Era.
“ Death in Own Duty is glorious,

Serving another’s duty is fearful.” – The
Gita .
Remember that often expensive stays
are designed as cottages.
Then why not make every cottage in

India, simple and so beautiful it would
be an envy to the world.
An education and awareness, along the

lines, given to the masses will achieve
this goal.
Just as our hearts ought be inviting of

the Divine, let the surroundings be so
prepared. Let that endeavor be
undertaken as a Duty to the Divine.
The Temple of Rama is own heart, and,

by extension, own home.
A clear surrounding and environment
is a requirement of yoga. Is one of the
Yamas and Niyamas.
The home environment may be made

clear by discarding the unessential and
adopting a beautiful design, perhaps as
inspired by Zen.
W ith education in city planning,
classical art and other fields – our cities

will be designed beautifully.
One may learn from different nations,

the principles of design. India has
always kept an openness in terms of
receptivity to wisdom and knowledge.
I ndividuals should be given the
courage and boldness to boldly follow

their own fields of study.
Only by doing so can an individual

follow SvaDharma which is nothing but
the following of own Soul and God.
God in our traditions is not
understood as in the Sky, but Situated
as if the Self. Spirituality involves that
inner integration. Yet, the individual
Soul is not the Supreme Being. The
Upanishads such as the SvetaAshvatara
Upanishad is clear on it. The individual
Soul may identify with higher states of
existence, but as the soul is eternal, it
doesn’t become anything else. The word
“Temple” or “Kshetra” refers to the
human body, in the Gita. The outward
temple is only a reminder and reflection
of its dynamics as captured in
architecture.
L arge technology-driven-agriculture
based townships, and other ideas may

be explored. These townships may be
made joyous with modern facilities, a
focus on life long education, growth, art,
good games, and entertainment. Cities
and towns should be planned around
life ,and not around daily dull work.
Youth should be encouraged to explore
all those fields, and those who break
into new avenues such as that -
appreciated. Those who work for own
nation, should be appreciated to a
greater degree. The programming in the
Indian psyche after British is to work
for foreign firms and to ty to out do each
other at that – this needs to be altered.
Indians should be taught to encourage
the achievements of fellow Indians. We
engage SvaDharma for finding the Self.
It is not done for outward displays, and
in doing we elevate ourselves
spiritually, and the world around is
lifted up as well.
T he foundation for progress is
education. Making good education as

broadly available as possible is the key.
Are the old rituals of schools and
benches and school buses necessary – in
this era of technology. How much fuel
and effort would be saved by gamified
online platforms. Is it necessary to
psychologically torture kids to educate
them?
W hile a lot of unnecessary
drama happens in the name of broad

education, remember at the cost of a
single fighter jet, or a single Bollywood
movie, online fundamental education
up to the entry to university level can eb
made free for all.
When this is done – it should be of

highest quality - in terms of media,
explanation, narration – should be
entertaining, evoking Joys of study in
the students.
The progress of the outward world,
rests on aesthetics, good architecture,
joyous forms, and abundant, good food.
Export of the best food for money ought
be avoided. Money cannot be had for
breakfast. Traditional architecture has
properties of bringing joys to the human
mind, and life, as opposed to overly
technological architecture.
Towns may be built drawing on ideas of

aesthetics from different cultures – from
Greeks, to European.
Proper planning on this will ensure,

there are opportunities for the youth to
both study, and to work to build own
nation.
Exposure to animated mythology, etc.
will endow values. Mythology, as I had
earlier said, they should be allowed to
understand, is the product of history of
a previous yuga- and not human
imagination. It is to be understood the
texts may not capture the exact words
and sequences of events – but the
essence of the historical events. And the
texts themselves would have had
alterations and additions through
history by those in power.
Well studied portions such as the Gita

would easily have been preserved well
down to the letter, while other portions
of a text such as Mahabharata would
necessarily have had additions and
alterations. So reasoning and wisdom
needs to eb a guide. What elevates the
virtue of the world, is a good guide to
selecting the best from the different
manuscripts of the epics such as
Mahabharata.
For both the young and the elderly –

animations of mythology done in a high
quality manner, bringing out ideas of
virtues, and ideals of life, ought be
done.
If animations are made – even simple
slides and drawing like animations –
featuring the full read out text of
Mahabharata – it made available would
uplift the psychology of the people.
Because one improves oneself across

lifetimes, study and exposure to great
thoughts is essential.
Such artistic endeavors would also give

both the elderly and the young a
profoundly meaningful way of
spending time with good entertainment.
Art thus should be along with its

entertainment values, be made to serve
a purpose of growth and bringing
values, and Joy.
The receptivity to ancient mythology,
the ability to innately understand them
and imbibe the values, gives the Indian
psyche an edge over others. This needs
to be leveraged.
So does the ability to easily study the

Gayatri Mantra, and so on.
The Indian soul, being inherently

spiritual, needs a fulfilment along those
lines to contribute materially as well.
Imitating a failed western society will
only lead to an even greater disaster in
India.
Why do we take up the forms of life –
family and joys? For one familial
relations have a reflection in the eternal
and are thus a sacred reflection of the
Eternal. Building a beautiful families
endowed with wisdom, is the way a
nation builds itself.
We see legends as of the Ikshavku

dynasty in ancient India, bringing forth
greatness into the world.
Instead of engaging the family ritual
emptily, all activity and associated joys
can be so structured that it forms
foundation for spiritual growth of the
individual. On the earth plane, which is
another layer of the spirit this translates
to worldly achievements, joys,
prosperity and so on.
To give an example – the very act of

preparing food may be so oriented so as
to intensify the bright energies of the
individual, joy in terms of taste, and joy
involved in the preparation, reason in
terms of active exploration finding the
right ingredients. A spiritual endeavour
in itself.
The reason behind even various forms

of ornaments, for females, were to
strengthen the chakras and so on. But
without inner spiritual evolution,
outward forms becomes empty.
Endeavour is for the purpose of

evolving oneself Spiritually. But without
a foundation, it becomes an empty form
of greed.
The study of any field, intensifies the

bright light within.
Games intensify the light. Good

interaction among friends and family,
time spent with a pet all evolve the
light.
For such a spiritual evolution to happen
a foundation can be given to it through
frequent meditation, study of the
gayatri mantra, and the family
members themselves urging each other
on in such joyous patterns of
improvement, study, and life.
In ancient Indian traditions, it is
thought the One, or the One God shines
forth inwardly as well, so the spiritual
effort is to integrate oneself into that
Light, the Light of the Soul, the Light of
God, as seen in the Self. So it is not an
idea of following an external entity or
outward worship – but of establishing
oneself as an integrated individual
Established in the Soul, the Self. The Self
is beyond the ego, beyond the mind.
That One God is thought to appear as an

Individual and were identified by the
sages as Rama, Krishna, and so on.
Original Christianity, as found in early

writings, highly respected by the
ancients such as the poem “The
Inexpressible One,” in the ” Secret
Gospel of John” speak of the same exact
God, and reflect the Gita in the
description of the One.
The Dua of the Arabic traditions have a

similar goal of driving the energies up
to the Higher Chakras, and the Crown
space, where the Light of the One
appears. The palms facing upward,
drive energies, thus.
That Inner Light of Soul, is the Light

that appears at the pineal during
meditation, the Clear Light of the Day
for Tibetans, the Descending Dove of
Christianity, etc. The Seven Charkas
and the Light are spoken of in the Latin
song Veni Sancte Spiritus, for instance.
“Do not hold on to me.. I am ascending
to my Father and your Father, to my
God and your God,” says Jesus in the
Bible.
The Union with the God, the Father is

Yoga. Yoga, the word, has the sense
Union. The word Purusha, Man, is used
in ancient Indian texts to refer to the
Supreme. Son of Man, and Son of God
are used interchangeably in the Western
Traditions.
Thus, we should hold the

understanding different traditions
present that truth in veiled form. And
should have the understanding God has
veiled secrets for study in traditions
across the world. “ People around the
world follow my religion” – The Gita.
A phase of Brahmacharya is
necessary to build spiritual strengths

and clarity of the mind necessary for
great endeavors. The youth should be
given an understanding of this
principle, that in inner virtue originates
all worldly joys. Through Brahmacharya
one prepares oneself for a successful
familial mode of existence.
In ancient India one kept a state of

Brahmacharya from age 12 to early
twenties before entering the virtuous
familial mode of existence.
Pranayama as described in the

appended book, and Gayatri Mantra
frequently studied, good friendships,
good entertainment, good food,
exercises all establish the inner vital in a
rising state, as needed during the
Brahmacharya endeavour.
When starting such a endeavour, it is

good to purify one’s body with a fast –
not necessarily a water fast – but
anything healthy. Then gradually
introduce healthy foods.
Diet has a great role in determining the

quality of the body and the mind.
It is through the AnnamayaKosha, or

the food-formed-body that the Inner
Sun, or the Soul is to be seen.
Bhagavat Gita recommends Wholesome,

tasty, nourishing, smooth, pleasing to
the heart, strengthening food, of
enduring properties. Gentle herbs that
do not alter the property of food ought
be preferred over the use of spices, use
of cream, cheese, etc. ought be greater.
Food habits of traditional Europe have
health endowing aspects.
F amily or friends together may
undertake a few days of intense study of

the Gayatri mantra – to brighten
themselves, the world around, and as a
spiritual upgrade. Together, it is easy to
encourage each other to make progress.
During these days a few hours of study
may be alternated with games, good
food, and good familial entertainment.
Pranayama, and Gayatri Mantra,

together with forms of meditation such
as Zen form a full path. The meditation
guidance videos of the Zen teacher
Hinnerk, form a good introduction to
Zen. The Book “Zen: The Art of Simple
Living,” by Shunmyo Masuno, is also
worth studying.
And the endeavor to improve oneself

spiritually, is to be made part of the
family life itself.
Dullness in terms of the will to improve

oneself ought be destroyed out.
T echnology has often proved what
destroyed societies and civilizations.
So, only when on a foundation of

wisdom does technology bring Joys, in
the long run. Things such as social
media and what destroys the energetic
boundaries needed for individuals to
evolve, structure themselves, and for
familial joys to grow, ought be
discarded entirely.
Pushing children from a early age on to

simplistic and brain numbing fields of
technological work, ought be avoided. It
generates a society of things that are
slaves to machines. Societies grow when
each individual is allowed the
opportunity of unique growth.
F riendship of a deep sense, and
encouraging study and progress,

especially inner progress, for the outer
follows naturally, should be encouraged
between fellow Indians.
The encouraging of superficial material

growth alone and judging people on
material hustle ought be entirely
avoided.
“Inner Strengths emerge from

Friendships,” says the Yogasutras
N either should the ideal of life be
taken as serving nations that looted us

and still attempt to thwart our growth.
If a group of people have repeatedly

proven not trustworthy, see them for
what they are. The Chinese have
described how the “Pink Barbarians”
had no noble ideas in war, and would
turn the population against themselves
in order to loot. Not that a sense of
antagonism should exist, and not that
we shouldn’t forgive what is past, but
one ought see people’s inner nature for
what they display themselves to be.
Attire and outward drama should not
be a measure of substance, inner worth,
and goodness.
A void blind imitation of a
western society that has already failed

in several aspects. A great amount of
programming to weaken the individual,
destroy values that strengthen
ourselves, is done through the media.
D uty to oneself, and one’s own
family, ought be held in the highest

regard.
P erforming the duty unveils the
spark of the Divine inside. When

worldly outcome identification is
avoided, yet action done with the goal
of benefiting the world and oneself, the
awareness on the Light inside, the Light
evolves within the individual. This is
the yoga of action. Duty also involves
aspects such as self-study and
improvement.
F alse Brahmanism which has no
foundation either in Scripture or any

science of Genetics – should be avoided.
The false ideas have proved a reason
why spirituality were destroyed in
India.
V edic chanting and traditions ought
be revived from the ancient texts

themselves. Technology, audio
engineering, and text to speech, can all
be used to generate high quality
rendering of the Vedas, Deep and strong
tones should be used, the nasal
mechanistic way of chanting is
definitely far from the ancient way.
T he mode of action ought be what
evolves the Soul. Don’t blindly imitate

every passing trend.
G ood endeavors in the world also
have the quality that they bring the

results of good action - Which involves a
good future for the doer.
A great amount of ease is
necessary for progress. Hurry destroys

both inner growth and stable world
endeavors.
F amily should first and foremost
ensure and support each other’s

spiritual growth. Family should endure
together patiently, through the years,
ensuring each others’ spiritual growth.
Time should be spent in discussion on
ideas from different books studied, and
so on.
Study broadly, Discourses of Epictetus,
Yogasutras of Patanjali, writings of Zen
all endow insights. The Alice Bailey
commentary on Yogasutras, done under
the guidance of a Tibetan teacher, is
worth studying. So is Alice Bailey’s
book “Glamour A World Problem,” a
good read. CC Tsai’s translation of Dao
De Jing, and translation of Zhuang Zi by
the same author, under the name, The
Way of Nature, can be studied to gain
insights.
Joy, life, spirituality , progress, proper
world endeavors are not different fields.
The young generation can thus, form
both highly spiritual and joyous
societies. As Joy emerges from the Soul -
without a spiritual foundation, no
enduring joys, nor a bright society can
exist.
G et your family, and friends to read
this book.
Explain the ideas you gain through your

study to your parents, to immediate
family.
To elderly parents unfamiliar with

English, explain the ideas of the book in
your own words.
Through the exchange of knowledge is

the way a human society is enriched.
D o not understand scripture
superficially. Remember that often the

author were thinking on a far higher
plane than the readers of today. So
repeated study brings greater insights.
The words themselves have different

layers of meaning, often unveiled by the
sound itself. Simple, patient study is the
key to understanding deeper.
T he text Bija Ganita of
Bhaskaracharya, for instance, at the

beginning, after starting with words
such as, “To the One Seed of the Entire
Appeared Universe, The UnAppeared
Ishvara, and to the Number, I offer
Obeisance,” proceed to a statement
translated by Westerners as “What is 4-
1?”. In fact, the text is literally asking
“Understand the way the 3 dimensional
world emerges from the 4 dimensional.”
The perception of 4 dimensional

volumetric space were symbolized by
the 4 heads of Brahma. Of 5 dimensions
as the 5 heads of Siva, and 6 dimensions,
as the 6 heads of Vishnu.
A void building false gurus who are
fed glamour, and then end up using that

glamour to fool people.
All the understanding needed is written

in simple and plain language in our
ancient texts. The idea that it is
something unapproachable is false –
and is used to keep people from
understanding and studying on own.
Remember, ancient texts are clear on
this point. Yogasutras say
“Svadhyaya”, Self study.
Pranayama and the Gayatri Mantra
were central features of ancient Indian
religion. The next few parts of the book
will introduce these ideas. Before, that
is described another view of the ancient
science, a way of achieving happiness.
Sharing around this book, in itself is a
virtuous act of uplifting India.
A Path To
Happiness
DILIP RAJEEV
The year is 2021, the world is
experiencing a death by technology.
Within the pages of this book is wisdom
that will once again spark joys in the
world around, and thus will, if spread
widely, save the world from the
disaster.
I urge the reader to ponder deeply the

principles outlined, and to share this
book widely, as a warrior of
Light would.
92
W hat I describe here is an ancient science, that
were known to advanced civilizations, in their

peak.
To understand this, be it in ancient India, or in

Atlantis, one had to undergo a systematic
education.
Anyway, in this book I will attempt to distill the

ideas, in a simple form.
A
llow me to start with discussing a few terms.
The Soul is a name given to the truest
part of us. The soul is unborn, undying and
beyond the appeared universe.
The universe is the name
given to one of several
universes, which are projected from
that One eternal being. To understand the idea
of the One, which were foundation of Original
Christianity, study the Apocryphon of John.
The writings of Plotinus, the Bhagavat Gita, the
Brahmasamhita, all have the same idea of the
One God.
Think of a universe as a
wavefunction form, or a set
of ether waves, the universe
plays out its own dramas, and the individual
soul, merely views one possibility or other. Just
as deciding to drive down a road or another in
time, but the scenes were viewed already there
– just as in a video game, the scenes are there,
and decisions are offered by the game itself,
and the action is done by the game itself.
The soul views the universe movements, and
as if in an engrossed state, assumes it is the
doer. Just as one doesn’t animate the
movements of trees outside, one doesn’t
animate any part of the universe, which is one
whole . One merely observes a

possibility or another.
If there were several independent free
wills acting on a single pebble, a future
configuration of the pebble would be
indeterminate. Similarly, it cannot

be that a single universe’s
actions are of multiple
independent entirely free
wills. As actions in a video
game, and possibilities of
action are all offered by the
game itself, and the player
is only doing one of several
possibilities he or she is
offered, the universe is
similarly a divine system
offering beings the
possibilities of their actions.
The system being Divine,

and from God, virtuous
actions, and a virtuous
inner state, leads to the
viewing of beautiful
outcomes. And joyousness
inside.
A human body experiences
as happiness or sadness, the
movements within itself.
There is a flow of energies
inside the human body,
which are of a
multidimensional nature.
When that flow is rising, ones exists
in a state of happiness,
and natural wisdom.
That state of inner
energies rising,
Is termed the inner
state of Virtue.
All forms of meditation and
spiritual effort are aimed at
situating one’s awareness such that the
awareness gradually is established in own
soul, and the Divine Origin, the One.
The affectation by world phenomenon is not

high in such a state. As the focus is largely
inward, established in the brightness of the
Soul.
The term God is a term given to the
light of the One, as it shines forth into the
universe.
God is in ancient thought not as a punisher, or

rewarder, but as an eternal resort to every
being. A Friend.
God is not understood as entity struggling

between good and bad, but the world
phenomenon itself is just a movement in the
One.
God doesn’t directly interfere with, or send

forth the actions of beings, but Universe
animates itself. The rewarding of good and
bad, is in the natural course of things, done by
the Universe, itself, and the universe is termed
Prakriti, or Nature. Though God is in eternal
power over all phenomenon, and as every
phenomenon and every action is done by the
universe, which rests in God, and over which
Got has absolute power, and not by individual
souls, nothing ever occurs outside of divine
plan.
When one says the term God,
usually the energies inside,
rise, and rising toward the
crown space, the space of the crown
chakra, one is inclined to rise the head up, or
the eyes rise a bit toward pineal space, or
forehead chakra space, and one looks
skyward. Being in that natural yoga posture,
one associates God with the Sky.
One needs to remember
the light of God, the One, shines
from the Soul plane, inside oneself. Thus God
is identified as own Soul, or Soul of Souls in
Rumi’s writings.
This ought not be understood in a sense of own

soul is God, as neither Jesus, nor sages like
Rumi referred to themselves as God, before or
after enlightenment. God is eternally God, and
the individual soul is the individual soul.
Eternally, under the power of

the One. Jesus says, “I do
nothing.. “, for instance, in the
Bible.
Christ, is an ancient term
referring to the One. The
same sound in ancient Sanskrit is Krishna. The
ancients had other terms such as Purusha,
which means Person, Man, Individual, for the
One, thus we find terms such as Son of Man, in
the west, which is a term for one who
identified insider with that Primordial One, a
state of Yoga, or Union with the One, inside.
The original Christian ideas may be

understood deeper from highly respected
writings of ancient Christianity, such as the
Apocryphon of John.
The whole question of achieving happiness
then is down to two questions, how do

we gain an awareness of the
brightness of own Soul, and
how do we structure the
energies inside in a way that
keeps us in a state of
happiness?
For one, the traditional
forms of society – which
involved friendships, a
deep sense of family, and at
the same time boundaries,
These formed the outward frame that holds up

inner joy.
Things such as aesthetics, a
beautiful and simple environment, good food,
and good forms of entertainment, also do have
their part in structuring a world which holds
up inner joy.
All forms of religion, were
targeted at keeping the energies rising upward.
For instance, in the prayer form usually the
palms are held aligned to the spine, or facing
upward as in the Dua, as if to send the energies
upward, and so on.
And the exercises of yoga, or tai chi, all have

that one purpose. One sees movements that
have the palms flowing up the body, and so
on.
Virtue is also an inner
state of strength, and there is a
natural establishing of boundary.
The Greeks had understood
Virtue as the only existing path
to Happiness.
Virtue is also a state of
goodness of interaction
between humans, humbleness,
and depth of friendships –
which is found when friends
and family stand together in
difficult times. And, it is a state
of naturally avoiding and
thwarting evil.
Human dignity, and will, and

reason, are all emanations from
God himself, as the Stoics
understood. And by holding
those, we hold God.
The universe is made of several
time spaces, overlapping dimensions,
different worlds . And the soul being eternal,
and based on virtue moves from world to
world, or on achieving enlightenment goes
beyond the universe. And thus virtue becomes
even its own materially rewarding force, as
traditions such as Buddhism have emphasized.
The structuring of the
human body itself being
multidimensional, happiness is
not a function of the senses. One could be
viewing a beautiful world, and still be tortured
inside. The greater the leaning into the sensory,
the more at the sway of the senses is one’s
happiness. And the world phenomenon
altering from instant to instant, this inevitably
leads the individual into states of unhappiness
and torture inside.
It is thus virtue alone that

brings happiness. In virtue one is
in happiness independent of the world
phenomenon.
Virtue is also in usual life a
state of natural goodness, where
one does own duty, and at the same time is in a
state of ignoring the world, understanding it is
all in the will of God, the One,
=
The Soul, is beyond the body, and
beyond the mind.
“The perceiving systems ( the senses) are said

to be on a high plane, higher than that is the
mind , higher than the mind is the plane of
(universal ) intelligence, and higher than that is
the Soul. “ The Bhagavat Gita says that in
Chapter 3, 42nd verse.
The ancient Druids used chants
such as
OOOOOOOIIIIIIIIIIIWWWWWW
WWW, where each sound is said in a
prolonged manner. The sound vibrates own
body, and mind, unveiling what is beyond, the
light of the One, and the Soul, inside. The
awareness were kept of that light, when it is
found, and a natural silence were maintained
after each intonation of OIW.
The sound OIW, were taken to be the initial

vibration of the Universe, and thus the first
name of the One.
Thus, in a mantra, sounds are of a greater

importance, than the meaning itself. A sound
such a O may be attributed the sense all
encompassing, but that is one of several
possible associations.
A mantra may be vocalized slightly aloud, or

silently, in a way that it vibrates the inner,
unveiling the light beyond.
Druids understood God as the Spirit in Nature.
In ancient Tibet, there

existed a system of
exercises,
Which were designed to

evolve the energies of the
human system such that it
flowed upward.
These exercises
are recorded in Peter
Kelder’s book, Fountain of
Youth.
One major point I would

emphasize, and a point of
difference from the book, is
that when doing the
spinning exercise, described
in the book, the palms
should face up - as the
purpose is to drive the
energies upward.
In the environment of those monastic spaces,
and when done with other exercises, the
monks may have adopted a form where palms
face down. This would be as their energies are
already in a powerful upward flow, and also as
they would have been in an awareness of the
energies of the absolute, and flow into the
body from the absolute were the goal.
In Sufi form of spinning, they hold one palm

up and done down,
Done in the environment of the
world, in my view one should
strictly adhere to holding both palms
facing up or skyward, when doing the exercise.
Kant in his writings arrives at the idea that
the ideal form of daily action is the
performance of own simple duty, and devoid
of any high flown melodrama.
What is own duty? That which
emerges as a push inside – as if from God, and
that which if we do not perform well, we will
be left with a sense of unhappiness.
The Gita describes Sva
Dharma, or Own Duty as the path. One
engages own duty well, but the awareness is
not on the word phenomenon at large, but on
performing it well, so as to unveil the light of
the One inside.
Duty is to be understood in a deep sense here.

What is a soul’s duty?
And a soul should perform own duty and not

another’s says the Gita. Own duty is first and
foremost to improve oneself. And to hold one’s
own friends and family with respect and love.
The word logos which
forms the root of logic, is
defined as, “the Word of God, or principle of
divine reason and creative order,”
So reasoning, endeavors of deep study, all take

nearer the logos, the principle that binds the
world.
Chants of the Templars
often have the idea of the Soul, and thus
ancient Christianity, hidden in it.
The phrase “Dulcis Virgo Maria,” in Salve

Regina, may, for instance, be understood as the
light of the One, the inner light, thus.
Maria esoterically, is both the name of the wife

of Jesus, and also the name of the mother of
Jesus, as the universe is the partner of God,
and also the mother of all Beings. The Universe
is an emanation from the One, and the first
emanation is as if a pure light from the One.
One of the most powerful
Mantras from the Vedas,
praised by Buddha, and also praised in the
Mahabharata, is the Gayatri Mantra.
Ancient days, the
Gayatri Mantra were studied
108 times, thrice a day, around
morning, midafternoon, and at
night. The three times were
described as trisandhyas.
One may prepare a book where

Gayatri Mantra is written 108
times, and study it frequently.
The Study is to be done such
that the mantra sounds
visualized or intoned, vibrate
both the mind and the body,
unveiling what is beyond the
mind and the body, the Soul,
the Inner Sun.
When that brightness appears,

the awareness ought be on that
brightness inside, the Sun, the
Soul.
The way to do the Gayatri
Mantra is described in greater
detail the author’s book,
“Gayatri Yajna.”
A knowledge of Sanskrit
alphabet and an overall idea of
the meaning of the mantra, as
“May the resplendent origin

of the worlds, shine bright
in my intelligence,”
Is sufficient to undertake
the yagna. The word yagna
means an endeavor.
One needn’t say the mantra

108 times, but however
much is done with
dedicated effort brings its
benefits.
As the energies of the
human system need to be
frequently renewed, it is
beneficial to wield
something such as the
Gayatri daily.
Another approach is
to take the breath as
the Teacher, and the
Guide.
The breath is beyond the senses,

and beyond the mind.
Observe where the breath leads, it

leads to worlds beyond perception.
The planes of Soul, are approached

through the window of
Nothingness,
And that forms
the Zen approach.
In Zen one takes the breath as an anchor that is
always there.
The breath is the master.
One breathes in deep, naturally, and followed by

deep downward breath, like a falling autumn leaf,
falling into the ground of own body.
In Zen, one discards
the unessential.
On the
Gayatri
Mantra
Dilip Rajeev
T he Gayatri Mantra ignites
the light of the Inner Sun. As described in the

earlier book, the mantra ought ideally be read off
the paper, or from a PDF, and not just recited from
memory.
The reason for this is that the Soul plane is beyond

the plane of the mind. Memory engages the mind,
while visual reading while the attention is kept on
the Inner Sun, the Light of the Soul, takes beyond
the mind.
T he forms of joyous family
life all evolve the Inner Light. So

does study, the performance of
one’s good duty, and so forth.
Thus, the forms of everyday

existence, and family, deep soulful
attachments of dharmic nature,
and friendship, become the form of
the Yagna, or Spiritual Endeavour,
when the Gayatri Mantra is
regularly studied.
O ne may read the
mantra anytime, one needs

to brighten the light inside.
It is good to be disciplined
and read the Mantra 108
times every morning. The
greater the study the faster the
progress – yet, there ought be no
ignoring of worldly duties, and one
ought be engaging familial joys,
which are all aspects of Sva
Dharma ( Own Dharma, Own
Spiritual Duty).
I f not familiar with
the Sanskrit alphabet,

any online workbook can be used
to gain a familiarity. Then, read the
gayatri Mantra while listening to
an audio of the mantra, till familiar
with the Sanskrit alphabet form. A
familiarity with the idea of the
Vedic intonation markers is
sufficient, and the mantra may be
read in a usual, firm, reading sense.
K ids may be introduced to
the Gayatri Mantra at an early age-

by introducing them to the Sanskrit
alphabet. The mode of study
described here – of reading – than
repeating from memory – ought be
imparted.
D o Print and spiral bind
the adjoining Gayatri Yajna portion

of the book, for the elderly in your
family to study daily.
Gayatri
Yajna
Dilip Rajeev
T his work is a
guidance to
establishing
oneself in a great
yajna.
The happiness of
individuals
evolve as they
evolve the
spiritual light
inside.
The Gayatri
Yajna involves
studying the
Gayatri Mantra
108 times, at the
3 sandhyas,
daily.
T he three
sandhyas are at
early morning,
midday, and at
night.
The
gayatri
mantra
is to be studied
with a deep
sense 108 times,
at the three
Sandhyas.
Each sound of
the mantra is to
be studied in a
way that
brightens the
inner. That
brightness inside
is the Sun.
The Sun is a
term used for the
Atman, the Soul.
When the
sounds of the
Gayatri Mantra
reveal an inner
brightness, keep
the awareness on
that inner bright
Sun.
T he Sound
vibrates the
body and the
mind, and thus
unveils what is
beyond the body
and the mind,
which is the
Soul, the Sun.
D o keep
sharing with all

your friends,
and family. A
Yajna is to bring
joy, love, and
spiritual light to
the entire world.
As part of the
Yajna itself, do
take this work to
as many in the
world, as you
are able to.
108
times
Gayatri
Mantra
ॐ भूभवुभ ॒ स्व॑
तत्स॑वव॒तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
वध् ॒ ् न॑ प्रच ॒द्ा त ॥
्
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्
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्
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्
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्
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्
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On
Pranayama
D ilip Rajeev
P ranayama helps endow the
vital fires in the body a rising

quality. The rising fires of the
system keep the body in
healthy and virtuous state.
In ancient days, the children

were introduced to pranayama
at an early age.
F or the young, between ages

12 and early 20s, the exercise of
Pranayama were an essential
aspect of maintaining a
virtuous single state.
The years in such a state of

Brahmacharya, were thought
foundational to entering the
family mode of existence.
T he ability to build a
strong family, and withstand

the fluxions of life, and the
strengths needed for great
endeavors, were thought to be
built as the vital were kept in
an upward transforming state.
P ranayama is an essential
feature of Himalayan
Buddhism and ancient Indian
traditions. It were often
thought essential to spiritual
progress, by the ancients.
Pranayama is in itself a full

spiritual exercise. Along, with
the meditation of the Light of
Soul, as it appears in the Head-
Space, it forms a full path to
the absolute.
I f you find friends with
similar interests, one may

undertake a few days of
meditation, alternating
between the reading of the
Gayatri mantra and the
pranayama meditation
described at the end of the
adjoined book.
The
Path
Of
Pranayama
Dilip Rajeev
“ A
sacrifice,
nd they who, making silent
Draw in their breath to feed the flame..,

And breathe it forth to waft the heart on
high.”
- Sir Arnold Translation, The Gita

T he essential idea of Pranayama is to
guide the energies of the absolute, the unborn or

the Soul plane, to flow through two channels, the
Ida and the Pingala. The energies are guided from
the crown charka space, such that the entire body
gets filled with the Light of the Origin, the Silver
Glow.
The body and the mind thus enters an ideal state,

situated in the Divine.
Pranayama, this practiced with proper restrains,

form a full path.
The path of pranayama is greatly suited for the

young, and those who are yet o be married, who
may follow brahmacharya.
T his book is a practical guide which
outlines a way of doing Pranayama.
Before embarking on an explanation of the

technique, here are a few quotes from various
authors on Pranayama.
The ideas and the concepts involved have evolved

over the centuries.
In some ancient texts the word Prana refers

to the Light of the Origin, the absolute,
the flow from the absolute. The Yama
means restrained movement. One
essentially restrains those energies, say
as they appear at the crown chakra
space, and guide them to fill the body. In
other eras the word Prana became associated with
breath, with life and so forth. Thus emerged an
interpretation of pranayama as work with the
breath.
The breath in ancient texts, have an idea different

from the modern, It refers also to the life force, and
etheric current, moving through various channels
of the body. These channels being invisible to the
naked eye, as they exist in a deeper matter-physical
dimension.
The form of the body we see, is a reflection of

etheric waves, perhaps more accurately described
an interpretation of etheric waveforms, as the
information is fed again into the Soul Plane.
The reader may gloss over these details. But, the

world-form is thought a vibration layer on the Soul
Plane, the Unborn plane. Which the plane of forms
have form their foundation, the vibratory
substratum, ether, the Soul plane is eternal and
transcends. Union with the Soul plane, of own
body were, in a sense the goal of yoga.
E
xcerpts on the idea of Pranayama
“ What is Pranayama? It is
the stepping stone of the Yogi, or in other
words the foundation, the helpmate of the
Yogi in controlling his enemies—freeing him
from diseases. The Pranayama is the means by
which the Yogi masters levitation, walks upon
the water, and also the means of living buried
alive for years. Pranayama is the Master Key
by which Yogis open the door of liberation,
and master all the forces.
Pranayama is the best method for suffering

humanity to overcome diseases, conquer fear,
overcome nervousness or despondency. It
opens the door of Blessed Peace, it gives hope
to the hopeless, power to the poor, faith to the
faithless. There is no other way to control the
mind, as mind is nothing without desire or
thought; desires and thoughts are nothing
without Prana.
What is Prana? Prana is everything.

"Prana is Fire; Prana is the Sun;
the Cloud; the Wind; Prana is the Killer of
Demons; Prana is the Earth. It is what is
and is not, immortal. Prana is the center
of everything. "—Prasna Upanishad.
Prana is like the forces of electricity.

Everything that moves is moved by
Prana. Prana moves the lungs, then air
goes in and out as breath. Prana is back of
everything as force. The mind is lord of
the senses and the organs—the Prana is
lord of the mind: The mind is the motor—
the Prana is the power that moves the
motor.
The Prana is the great power of the

Mother Kundalini. From the Prana there
are born other Pranas, namely,—Apana,
Samana, Vyana, and Udana. These are in
the various parts of the body, but Prana is
the power back of All and All.
How do Yogis control this power? By
Pranayama. Prana is the Vital or life
force—Yama, how to control it. This is
why Yogis call Pranayama the stepping
stone.
"When the breath is irregular, the mind wanders,

but when the breath is under control the mind is
also under control. Because of this, Yogis live as
long as they want to."
"As long as the Nadis (nerves) are not

pure, the Prana can not go through the
Sushumna, and as long as Prana does not
go through the Sushumna there is no
success for the Yogi. As soon as the Nadis
are purified, the Yogi succeeds in doing
Pranayama, and then his body becomes
slender and light. This is the sign of
Pranayama success, for then the Prana
goes through the Sushumna.
"There is no success without purification
of the Nadis, and there is no purification
of the Nadis without Pranayama.
"The Brahma (God of

Creation), devotes himself to
the practice of Pranayama, and
is free from the fear of death.
"When Prana goes through the

Sushumna, the mind becomes one-
pointed. This is called Unmani
Avastha (the steadiness of the
mind).
"It is through the practice of

Pranayama Yoga, that Yogi attains
Sidhis (master overNature's Forces,
Levitation, etc.).
"By forcing the Prana downward

and raising the Apana upward, the
Yogi becomes young, though he be
old in years."
“It is by the power of Pranayama that

the Yogis do the wonderful feats of
levitation, walking on water, etc. This is
not their goal—they only want
liberation—but there is no liberation
without awakening the Kundalini.
If the busy people of the world will

practice Pranayama just a few months,
they will be happily surprised to see its
effect upon the body and mind. The
body will become light and active.
Idleness will vanish like darkness before
the light.
Pranayama is easy to practice

Any one can do it, the young, the old,
diseased or maimed. It is the key to
everlasting youth.”
"Pranayama will have a wonderfully

soothing effect on one whenever they
are at war with themselves. They will
gain instantaneous peace. Is the world
going hard with you? Do you feel you
are losing out in the race of life? Then I
say, practice Pranayama; after the
practice you will emerge wonderfully
renewed and renascent, ready to forge
ahead in the battle of life, with new
vigour, new faith in yourself and new
hope. Are you face to face with a
problem that requires a cool brain and
clear thinking, profound and mature
judgement? My advice to you is that
before tackling the problem, attain
mental poise by practicing Pranayama.
There is nothing like it for giving poise,
peace and balance. In the midst of the
greatest stress and storm, in the thick of
the battle, steady yourself for a supreme
effort by practicing Pranayama. Practice
this daily without fail, and you will
notice how marvelously, your mental,
physical and spiritual powers, are
developed. You will then always be
master of yourself and of the situation.
You will always have a tremendous
amount of surplus energy, mentally,
physically and spiritually, upon which
to draw.
"This will make your life natural and

peaceful, free from nervous exhaustion
and worry, because it will enable you to
keep your vital force of life ever
renewed and reinforced. It will enable
you to charge your battery, to electrify it
every day. Today you resemble a small
boat tossing on the waves of a stormy
life without oars, at the mercy of wind
and wave, always in danger of rocks
and shoals. Practice Pranayama and you
will plough thru the vast sea of life like
a giant dreadnought.
"Learn Pranayama—practice
Pranayama, and be master of yourself
and your circumstances."
-Gherwal, Pranayama, 1930.

Posture becoming established,
a Yogî, master of himself, eating salutary and
moderate food, should practise Prâṇâyâma.
Respiration being disturbed, the mind becomes

disturbed. By restraining respiration, the Yogî gets
steadiness of mind
The breath does not pass through the middle

channel (suṣumnâ), owing to the impurities of the
nâdîs. How can then success be attained, and how
can there be the unmanî avasthâ.
When the whole system of nâdîs which is full of

impurities, is cleaned, then the Yogî becomes able
to control the Prâṇa.
Therefore, Prâṇâyâma should be

performed daily with sâtwika buddhi
(intellect free from raja(desire) and
tama(sloth) (or unnecessary activity and
sloth), in order to drive out the impurities
of the suṣumnâ.
Sitting in the Padmâsana posture the Yogî should
fill in the air through the left nostril (closing the
right one); and, keeping it confined according to
one's ability, it should be expelled slowly through
the sûrya (right nostril). Then, drawing in the air
through the sûrya (right nostril) slowly, the belly
should be filled, and after performing Kumbhaka
as before, it should be expelled slowly through the
chandra (left nostril).
Inhaling thus through the one, through which it

was expelled, and having restrained it there, till
possible, it should be exhaled through the other,
slowly and not forcibly.
If the air be inhaled through the left nostril, it

should be expelled again through the other, and
filling it through the right nostril, confining it there,
it should be expelled through the left nostril. By
practising in this way, through the right and the
left nostrils alternately, the whole of the collection
of the nâdîs of the yamîs (practisers) becomes clean,
i.e., free from impurities, after months and over.
Kumbhakas should be performed gradually 4 times
during day and night, i.e., (morning, noon, evening
and midnight), till the number of Kumbhakas for
one time is 80 and for day and night together it is
320.
The air should be expelled with proper tact and

should be filled in skilfully; and when it has been
kept confined properly it brings success.”
- Hatha Yoga Pradipika, a 15th century text.

As long as the breath is restrained
in the body, the mind is calm. As
long as the gaze is between the
eyebrows there is no danger of
death. When all the channels have been
purified by correctly performing restraints of the
breath, the wind easily pierces and enters the
aperture of the Sushumna.
At the end of the breath-retention in kumbhaka,

make the mind free of support. Through practising
yoga thus one attains the rajayoga state.
- Hatha Yoga Pradipika

“Now, we may consider pranayama, or breath
control. What has this to do with concentrating the
powers of the mind? Breath is like the flywheel of
your living machine. In a big engine you will find
that the flywheel moves first and that motion is
conveyed to finer and finer machinery until the
most delicate and finest mechanism in the machine
is set in motion. Breath is like that flywheel,
supplying and regulating the motive power to
everything in the body.
Consider that we know very little about our own

bodies. We cannot know. Our attention is not
discriminating enough to catch the very fine
movements that are going on within. We can know
of them only as our minds enter our bodies and
become more subtle. To get that subtle perception,
we must begin with the grosser perceptions, thus
reaching the mysterious something which is setting
the whole engine in motion. That is prana, the most
obvious manifestation of which is the breath. Along
with the breath, we slowly enter the body, which
enables us to discover the subtle forces and how
the nerve currents are moving throughout the
body. When we perceive and learn to feel these
forces, we begin to get control over them and the
body.
The mind is also set in motion by

the different nerve currents, bringing
us to a state in which we have perfect control over
body and mind, making both our servants.
Knowledge is power, and to get this power we
must begin at the beginning, the pranayama
restraining the prana.” – Arthur Liebers, 1960.
Below is excerpted from the
Mahabharata, one of the
world’s oldest epics,
"'Vasishtha said, I shall tell thee

what thou askest! Listen however,
to me, O monarch, as I expound to
thee the practices of Yoga
separately. Contemplation, which constitutes
an obligatory practices with Yogins, is their highest
puissance . Those conversant with Yoga say that
Contemplation is of two kinds. One is the
concentration of the mind, and the other is called
Pranayama (regulation of breath). Pranayama is
said to be endued with substance; while
concentration of mind is unendued with it.
One should devote the whole of his time

to contemplation. With-drawing the
senses from their objects by the aid of
the mind, one possessed of intelligence,
having made oneself pure, should
agreeably to the two and twenty modes of
transmitting the Prana breath, unite the Jiva-soul
with That which transcends the four and twentieth
topic (called Ignorance or Prakriti) which is
regarded by the wise as dwelling in every part of
the body and as transcending decay and
destruction. It is by means of those two and twenty
methods that the Soul may always be known, as
heard by us. It is certain that this practice of Yoga is
his whose mind is never affected by evil passions.
It is not any other person's. Dissociated from all
attachments, abstemious in diet, and subduing all
the senses, one should fix one's mind on the Soul,
during the first and the last part of the night, after
having, O king of Mithila, suspended the functions
of the senses, quieted the mind by the
understanding, and assumed a posture as
motionless as that of a block of stone. When men of
knowledge, conversant with the rules of Yoga,
become as fixed as a stake of wood, and as
immovable as a mountain, then are they said to be
in Yoga. When one does not hear, and smell, and
taste, and see; when one is not conscious of any
touch; when one's mind becomes perfectly free
from every purpose; when one is not conscious of
any thing, when one cherishes no thought; when
one becomes like a piece of wood, then is one called
by the wise to be in perfect Yoga. At such a time
one shines like a lamp that burns in a place where
there is no wind; at such a time one becomes freed
even from one's subtile form, and perfectly united
with Brahma. When one attains to such progress,
one has no longer to ascend or to fall among
intermediate beings. When persons like ourselves
say that there has been a complete identification of
the Knower, the Known, and Knowledge, then is
the Yogin said to behold the Supreme Soul. While
in Yoga, the Supreme Soul displays itself in the
Yogin's heart like a blazing fire, or like the bright
Sun, or like the lightning's flame in the sky. That
Supreme Soul which is Unborn and which is the
essence of nectar, that is seen by high-souled
Brahmanas endued with intelligence and wisdom
and conversant with the Vedas, is subtler than
what is subtle and greater than what is great. That
Soul, though dwelling in all creatures, is not seen
by them. The creator of the worlds, He is seen only
by a person endued with wealth of intelligence
when aided by the lamp of the mind. He dwells on
the other share of thick Darkness and transcends
him called Iswara. Persons conversant with the
Vedas and endued with omniscience call Him the
dispeller of Darkness, stainless, transcending
Darkness, without attributes and endued
therewith.
"'This is what is called the Yoga of Yogins. What

else is the indication of Yoga? By such practices do
Yogins succeeded in beholding the Supreme Soul
that transcends destruction and decay. This much
that I have told thee in detail concerns about the
science of Yoga. I shall now discourse to thee of
that Sankhya philosophy by which the Supreme
Soul is seen through the gradual destruction of
errors. The Sankhyas, whose system is built on
Prakriti, say that Prakriti, which is Unmanifest, is
the foremost. From Prakriti, they say, O monarch,
the second principle called Mahat, is produced. It is
heard by us that from Mahat flows the third
principle called Consciousness. The Sankhyas
blessed with sight of the Soul say that from
Consciousness flow the five subtile essence of
sound, form, touch, taste, and scent. All these eight
they call by the name of Prakriti. The modifications
of these eight are sixteen in number. They are the
five gross essence of space, light, earth, water, and
wind, and the ten senses of action and of
knowledge including the mind. Men of wisdom
devoted to the Sankhya path and conversant with
all its ordinances and dispensations regard these
four and twenty topics as embracing the whole
range of Sankhya enquiry. That which is produced
becomes merged in the producing. Created by the
Supreme Soul one after another, these principles
are destroyed in a reverse order. At every new
Creation, the Gunas start into existence in the
lateral order (as stated above), and (when
Destruction comes) they merge, (each into its
progenitor) in a reverse order, like the waves of the
ocean disappearing in the ocean that gives them
birth. O best of kings, this is the manner in which
the Creation and the Destruction of Prakriti takes
place. The Supreme Being is all that remains when
Universal Destruction takes place, and it is He that
assumes multifarious forms when Creation starts
into life. This is even so, O king, as ascertained by
men of knowledge. It is Prakriti that causes the
Overpresiding Purusha to thus assume diversity
and revert back to unity. Prakriti also herself has
the same indications. Only fully conversant with
the nature of the topics of enquiry knows that
Prakriti also assumes the same kind of diversity
and unity, for when Destruction comes she reverts
into unity and when Creation flows she assumes
diversity of form. The Soul makes Prakriti, which
contains the principles of production or growth, to
assume manifold forms. Prakriti is called Kshetra
(or soil). Transcending the four and twenty topics
or principles is the Soul which is great. It presides
over that Prakriti or Kshetra. Hence, O great king,
the foremost of Yatis say that the Soul is the
Presider. Indeed, it has been heard by us that in
consequence of the Soul's presiding over all
Kshetras He is called the Presider. And because He
knows that Unmanifest Kshetra, He is, therefore,
also called Kshetrajna (Knower of Kshetra). And
because also the Soul enters into Unmanifest
Kshetra (viz., the body), therefore he is called
Purusha. Kshetra is something quite different from
Kshetrajna. Kshetra is Unmanifest. The Soul, which
transcends the four and twenty principles, is called
the Knower. Knowledge and the object known are
different from each other. Knowledge, again, has
been said to be Unmanifest, while the object of
knowledge is the Soul which transcends the four
and twenty principles. The Unmanifest is called
Kshetra. Sattwa (understanding), and also Iswara
(the supreme Lord), while Purusha, which is the
twenty-fifth principle has nothing superior to it
and is not a principle (for it transcends all
principles and is only called a principle
conventionally). This much O king, is an account of
the Sankhya philosophy. The Sankhyas called the
cause of the universe, and merging all the grosser
principles into the Chit behold the Supreme Soul.
Rightly studying the four and twenty topics along
with Prakriti, and ascertaining their true nature, the
Sankhyas succeed in beholding That which
transcends the four and twenty topics or principles.
Jiva in reality is that very Soul which transcends
Prakriti and is beyond the four and twenty topics.
When he succeeds in knowing that Supreme Soul
by dissociating himself from Prakriti, he then
becomes identifiable with the Supreme Soul. I have
now told thee every thing about the Sankhya
System truly. Those who are conversant with this
philosophy succeed in attaining are subject to error
have direct cognisance of Brahma. They that
succeed in attaining to tranquility. Indeed, as men
whose understanding are subject to error have
direct cognizance of Brahma. They that succeed in
attaining to that state have
never to come back to this world after the

dissolution of their bodies; while as regards those
that are said to be emancipate in this life,
puissance, and that indescribable felicity which
attaches itself to Samadhi, and immutability,
become theirs, in consequence of their having
attained to the nature of the Indestructible. They
who behold this universe as many (instead of
seeing it as one and uniform) are said to see
incorrectly. These men are blind to Brahma. O
chastiser of foes, such persons have repeatedly to
come back into the world and assume bodies (in
diverse orders of Being). They who are conversant
with all that has been said above become possessed
of omniscience, and accordingly when they pass
from this body no longer become subject to the
control of any more physical frames. All things, (or
the entire universe), have been said to be the result
of the Unmanifest. The Soul, which is the twenty-
fifth, transcends all things. They who know the
Soul have no fear of returning to the world.'"
"'Vasishtha said, I have thus far discoursed to thee

on the Sankhya philosophy. Listen now to me as I
tell thee what is Vidya (knowledge) and what
is Avidya (Ignorance), one after the other. The
learned say that that Prakriti, which is fraught with
the attributes of Creation and Destruction, is called
Avidya; while Purusha, who is freed from the
attributes of Creation and Destruction and who
transcends the four and twenty topics or principles,
is called Vidya. Listen to me first as I tell thee what
is Vidya among successive sets of other things, as
expounded in the Sankhya philosophy. Among the
senses of knowledge and those of action, the senses
of knowledge are said to constitute what is known
as Vidya. Of the senses of knowledge and their
object, the former constitute Vidya as has been
heard by us. Of objects of the senses and the mind,
the wise have said that the mind constitute Vidya.
Of mind and the five subtile essences, the five
subtile essences constitutes Vidya. Of the five
subtile essences and Consciousness, Consciousness
constitutes Vidya. Of Consciousness and Mahat,
Mahat, O king, is Vidya. Of all the topics or
principles beginning with Mahat, and Prakriti, it is
Prakriti, which is unmanifest and supreme, that is
called Vidya. Of Prakriti, and that
called Vidhi which is Supreme, the latter should be
known as Vidya. Transcending
Prakriti is the twenty-fifth (called Purusha) who

should be known as Vidya. Of all knowledge that
which is the Object of Knowledge has been said to
be the Unmanifest, O king. Again, Knowledge has
been said to be Unmanifest and the Object of
knowledge to be that which transcends the four
and twenty. Once more, Knowledge has been said
to be Unmanifest, and the Knower is that which
transcends the four and twenty. I have now told
thee what is truly the import of Vidya and Avidya.
Listen now to me as I tell thee all that has been said
about the Indestructible, and the Destructible. Both
Jiva and Prakriti have been said to be
Indestructible, and both of them have been said to
be Destructible. I shall tell thee the reason of this
correctly as I have understood it. Both Prakriti and
Jiva are without beginning and without end or
destruction. Both of them are regarded as supreme
(in the matter of Creation). Those that are
possessed of knowledge say that both are to be
called topics or principles. In consequence of its
attributes of (repeated) Creation and Destruction,
the Unmanifest (or Prakriti) is called Indestructible.
That Unmanifest becomes repeatedly modified for
the purpose of creating the principle. And because
the principles beginning with Mahat are produced
by Purusha as well, and because also Purusha and
the Unmanifest are mutually dependant upon each
other, therefore is Purusha also, the twenty-fifth,
called Kshetra (and hence Akshara or
Indestructible). When the Yogin withdraws and
merges all the principles into the Unmanifest Soul
(or Brahma) then the twenty-fifth (viz., Jiva or
Purusha) also, with all those principles disappears
into it. When the principles become merged each
into its progenitor, then the one that remains is
Prakriti. When Kshetrajna too, O son, becomes
merged into his own producing cause then (all that
remains is Brahma and, therefore) Prakriti with all
the principles in it becomes Kshara (or meets with
destruction), and attains also to the condition of
being without attributes in consequence of her
dissociation from all the principles. Thus it is that
Kshetrajna, when his knowledge of Kshetra
disappears, becomes, by his nature, destitute of
attributes, as it has been heard by us. When he
becomes Kshara he then assumes attributes. When,
however, he attains to his own real nature, he then
succeeds in understanding his own condition of
being really destitute of attributes. By casting off
Prakriti and beginning to realise that he is different
from her, the intelligent Kshetrajna then comes to
be regarded as pure and stainless. When Jiva ceases
to exist in a state of union with Prakriti, then does
he become identifiable with Brahma. When,
however, he exists united with Prakriti, he then, O
king, seems to be different from Brahma. Indeed,
when Jiva shows no affection for Prakriti and her
principles, he then succeeds in beholding the
Supreme and having once beheld Him wishes not
to fall away from that felicity. When the knowledge
of truth dawns upon him, Jiva begins to lament in
this strain: Alas, how foolishly have I acted by
falling through ignorance, into this frame
composed of Prakriti like a fish entangled in a net!
Alas, through ignorance, I have migrated from
body to body like a fish from water to water
thinking that water is the element in which alone it
can live. Indeed, like a fish that does not know
anything else than water to be its element, I also
have never known anything else than children and
spouses to be my own! Fie on me that through
ignorance, I have been repeatedly migrating from
body to body in forgetfulness (of the Supreme
Soul)! The Supreme Soul alone is my friend. I have
capacity for friendship with Him. Whatever be my
nature and whoever I may be, I am competent to be
like Him and to attain an identity with Him. I see
my similarity with Him. I am indeed, like Him. He
is stainless. It is evident that I am of the same
nature. Through ignorance and stupefaction, I have
become associated with inanimate Prakriti. Though
really without attachments, I have passed this long
time in a state of attachment with Prakriti. Alas, by
her was I so long subdued without having been
able to know it. Various are the forms--high,
middling, and low, that Prakriti assume. Oh, how
shall I dwell in those forms? How shall I live
conjointly with her? In consequence only of my
ignorance I repair to her companionship. I shall
now be fixed (in Sankhya or Yoga). I shall not
longer keep her companionship. For having passed
so long a time with her, I should think that I was so
long deceived by her, for myself being really
exempt from modification, how could I keep
company with one that is subject to modification?
She cannot be held to be responsible for this. The
responsibility is mine, since turning away from the
Supreme Soul I become of my own accord attached
to her. In consequence of that attachment, myself,
though formless in reality, had to abide in
multifarious forms. Indeed, though formless by
nature I become endued with forms in consequence
of my sense of meum, and thereby insulted and
distressed. In consequence of my sense of meum,
concerning the result of Prakriti, I am forced to take
birth in diverse orders of Being. Alas, though really
destitute of any sense of meum, yet in consequence
of affecting it, what diverse acts of an evil nature
have been committed by me in those orders which I
took birth while I remained in them with a soul
that had lost all knowledge! I have no longer
anything to do with him who, with essence made
up of consciousness, divides herself into many
fragments and who seeks to unite me with them. It
is only now that I have been awakened and have
understood that I am by nature without any sense
of meum and without that consciousness which
creates the forms of Prakriti that invests me all
around. Casting off that sense of meum which I
always have with respect to her and whose essence
is made up of consciousness, and casting off
Prakriti herself, I shall take refuge in Him who is
auspicious. I shall be united with Him, and not
with Prakriti which is inanimate. If I unite with
Him, it will be productive of my benefit. I have no
similarity of nature with Prakriti!--The twenty-fifth,
(viz., Jiva), when he thus succeeds in understanding
the Supreme, becomes able to cast off the
Destructible and attain to identity with that which
is Indestructible and which is the essence of all that
is auspicious, Destitute of attributes in his true
nature and in reality Unmanifest, Jiva becomes
invested with what is Manifest and assumes
attributes. When he succeeds in beholding that
which is without attributes and which is the origin
of the Unmanifest, he attains, O ruler of Mithila, to
identify the same.
"'I have now told thee what the indications are of

what is Indestructible and what is Destructible,
according to the best of my knowledge and
according to what has been expounded in the
scriptures. I shall now tell thee, according to what I
have heard, as to how Knowledge that is subtile,
stainless, and certain arises. Do thou listen to me. I
have already discoursed to thee what the Sankhya
and the Yoga systems are according to their
respective indications as expounded in their
respective scriptures. Verily, the science that has
been expounded in Sankhya treatises is identical
with what has been laid down in the Yoga
scriptures. The knowledge, O monarch, which the
Sankhya preach, is capable of awakening every
one. In the Sankhya scriptures, that Knowledge has
been inculcated very clearly for the benefit of
disciples. The learned say that this Sankhya system
is very extensive. Yogin have great regard for that
system as also for the Vedas. In the Sankhya system
no topic or principle transcending the twenty-fifth
is admitted. That which the Sankhyas regard-as
their highest topic of principles has been duly
described (by me). In the Yoga philosophy, it is
said that Brahma, which is the essence of
knowledge without duality, becomes Jiva only
when invested with Ignorance. In the Yoga
scriptures, therefore, both Brahma and Jiva are
spoken of. '"
"'Vasishtha said, Listen now to me as I discourse to

thee on Buddhas (Supreme Soul) and Abuddha
(Jiva) which is the dispensation of attributes of
Sattwa, Rajas, and Tamas. Assuming many forms
(under the influence of illusion) the Supreme Soul,
becoming Jiva, regards all those forms as real, In
consequence of (his regarding himself identical
with) such transformations, Jiva fails to understand
the Supreme Soul, for he bears the attributes (of
Sattwa and Rajas and Tamas) and creates and with-
draws into himself what he creates. Ceaselessly for
his sport, O monarch, does Jiva undergo
modifications, and because he is capable of
understanding the action of the Unmanifest,
therefore is he called Budhyamana (the
Comprehender). The Unmanifest or Prakriti can at
no time comprehend Brahma which is really
without attributes even when it manifests itself
with attributes. Hence is Prakriti called
Unintelligent. There is a declaration of the Srutis to
the effect that if ever Prakriti does succeed in
knowing the twenty-fifth (i.e., Jiva) Prakriti then
(instead of being something differentiated from
Jiva) becomes identified with Jiva who is united
with her. (As regards, however, the Supreme Soul,
which is ever disunited and dissociated, and which
transcends the twenty-fifth Prakriti can never
comprehend it). In consequence of this (viz., his
attachment to or union with Prakriti), Jiva or
Purusha, who is not manifest and which in his real
nature is not subject to modifications, comes to be
called as the Unawakened or Ignorant. Indeed
because the twenty-fifth can comprehend the
Unmanifest, he is therefore, called Budhyamana (or
Comprehender). He cannot, however, readily
comprehend the twenty-sixth, which is stainless,
which is Knowledge without duality, which is
immeasurable, and which is eternal. The twenty-
sixth, however, can know both Jiva and Prakriti,
numbering the twenty-fifth and the twenty-fourth
respectively. O thou of great effulgence, only men
of wisdom succeed in knowing that Brahma which
is Unmanifest, which inheres in its real nature to all
that is seen and unseen, and which, O son is the
one independent essence in the universe. When
Jiva considers himself different from what he truly
is (i.e. when he regards himself as fat or lean, fair or
dark a Brahmana or a Sudra), it is only then that he
fails to know the Supreme Soul and himself and
Prakriti with which he is united. When Jiva
succeeds in understanding Prakriti (and knowing
that she is something different from him) then he is
said to be restored to his true nature and then does
he attain to that high understanding which is pure
and stainless and which is concerned with Brahma.
When Jiva succeeds, O tiger among kings, in
attaining to that excellent understanding, he then
attains to that Pure Knowledge (without duality)
which is called the twenty-sixth or (Brahma). He
then casts off the Unmanifest or Prakriti which is
fraught with the attributes of Creation and
Destruction. When Jiva succeeds in knowing
Prakriti which is unintelligent and subject to the
action of the three attributes of Sattwa, and Rajas
and Tamas, he then becomes destitute of attributes
himself. In consequence of his thus understanding
the Unmanifest (to be something different from
him), he succeeds in acquiring the nature of the
Supreme Soul. The learned say that when he is
freed from the attributes of Sattwa and Rajas and
Tamas and united in the nature with the Supreme
Soul then does Jiva become identified with that
Soul. The Supreme Soul is called Tattwa as well as
Not-Tattwa, and transcends decay and destruction.
O giver of honours, the Soul, though it has the
manifest principles (viz. the body) for its resting
place, yet it cannot be said to have acquired the
nature of those principles. The wise say that
including the Jiva soul there are five and twenty
principles in all. Indeed, O son, the Soul is not to be
regarded as possessed of any of the principles
(Mahat and the rest). Endued with Intelligence, it
transcends the principles. It casts off quickly even
that principle which is the indication of the
Knowing or awakened one. When Jiva comes to
regard himself as the twenty-sixth which is
divested of decay and destruction, it is then that,
without doubt, he succeeds by his own force in
attaining to similarity with the twenty-sixth.
Though awakened by the twenty-sixth which is
Pure Intelligence, Jiva still becomes subject to
Ignorance. This is the cause of Jiva,
multifariousness (in respect of forms) as explained
in the Srutis and the Sankhya scriptures. When
Jiva, who is endued with Chetana and
Unintelligent Prakriti, loses all Consciousness of a
distinct or individual Self, then does he, losing his
multifariousness, resumes his Oneness. O ruler of
Mithila, when Jiva, who is found to be in union
with happiness and misery and who is seldom free
from the consciousness of Self, succeeds in
attaining to a similarity with the Supreme Soul
which is beyond the reach of the understanding,
then does he becomes freed from virtue and vice.
Indeed, when Jiva, attaining to the twenty-sixth
which is Unborn and Puissant and which is
dissociated from all attachments, succeeds in
comprehending it thoroughly, he himself becomes
possessed of puissance and entirely casts off the
Unmanifest or Prakriti. In consequence of
understanding the twenty-sixth, the four and
twenty principles seems to Jiva to be unsubstantial
or of no value. I have thus told thee, O sinless one,
according to the indication of the Srutis, the nature
of the Unintelligent or Prakriti, and of Jiva, so also
of that which is Pure Knowledge viz., the Supreme
Soul, agreeable to the truth. Guided by the
scriptures, variety and oneness are thus to be
understood. The difference between the gnat and
the Udumvara, or that between the fish and water,
illustrates the difference between the Jiva-soul and
the Supreme Soul. The Multiplicity and Oneness
of these two are then understood in this way. This
is called Emancipation, viz., this comprehension or
knowledge of oneself as something distinct from
Unintelligent or Unmanifest Prakriti. The twenty-
fifth, which resides in the bodies of living creatures,
should be emancipated by making him know the
Unmanifest or the Supreme Soul which transcends
the understanding. Indeed, that twenty-fifth is
capable of attaining to Emancipation in this way
only and not through any other means, it is certain.
Though really different from the Kshetra in which
he resides for the time being, he partakes of the
nature of that Kshetra in consequence of his union
with it. Uniting with what is Pure, he becomes
Pure. Uniting with the Intelligent, he becomes
Intelligent. By uniting, O foremost of men, with one
that is Emancipate, he becomes Emancipated. By
uniting with one that has been freed from
attachments of every kind, he becomes freed from
all attachments. By uniting with one striving after
Emancipation, he himself, partaking of the nature
of his companion, strives after Emancipation. By
uniting with one of pure deeds he becomes pure
and of pure deeds and endued with blazing
effulgence. By uniting with one of unstained soul,
he becomes of unstained soul himself. By uniting
with the One independent Soul, he becomes One
and Independent. Uniting with One that is
dependent on One's own Self, he becomes of the
same nature and attains to Independence.
"'--O monarch, I have duly told thee all this that is
perfectly true. Candidly have I discoursed to thee
on this subject, viz., the Eternal and Stainless and
Primeval Brahma. Thou mayst impart this high
knowledge, capable of awakening the soul, unto
that person, O king, who though not conversant
with the Vedas is nevertheless, humble and has a
keen desire for acquiring the knowledge of
Brahma. It should never be imparted unto one that
is wedded to falsehood, or one that is cunning or
roguish, or one that is without any strength of
mind or one that is of crooked understanding, or
one that is jealous of men of knowledge, or one that
gives pain to others. Listen to me as I say who they
are unto whom this knowledge may safely be
communicated. It should be given to one that is
endued with faith, or one that is possessed of merit,
or one that always abstains from speaking ill of
others, or one that is devoted to penances from the
purest of motives, or one that is endued with
knowledge and wisdom, or one that is conversant
of the sacrifices and other rites laid down in the
Vedas, or one that is possessed of a forgiving
disposition, or one that is inclined to take
compassion on and do good to all creatures; or one
that is fond of dwelling in privacy and solitude, or
one that is fond of discharging all acts laid down in
the scriptures, or one that is averse to quarrels and
disputes, or one that is possessed of great learning
or one endued with wisdom or one possessed of
forgiveness and self-restraint and tranquillity of
soul. This high knowledge of Brahma should never
be communicated to one that is not possessed of
such qualifications. It has been said that by
imparting this knowledge to one that cannot be
regarded as fit receptacle for holding it no
advantage or good fruit can arise. Unto one that is
not observant of any vows and restraints, this high
knowledge should never be communicated even if
he gives in exchange the whole Earth full of gems
and wealth of every kind. Without doubt, however,
O king, this knowledge should be given to one that
has conquered one's senses. O Karala, let no fear be
thine any longer, since thou halt heard all this
regarding high Brahma from me today! I have
discoursed to thee duly about high and holy
Brahma that is without beginning and middle (and
end) and that is capable of dispelling all kinds of
grief. Beholding Brahma whose sight is capable of
dispelling both birth and death, O king which is
full of auspiciousness, which removes all fear, and
which benefit, and having acquired this essence of
all knowledge, cast off all error and stupefaction
today! I had acquired this knowledge from the
eternal Hiranyagarbha himself, O king, who
communicated it to me for my having carefully
gratified that great Being of every superior Soul.
Asked by thee today, I have, O monarch,
communicated the knowledge of eternal Brahma to
the just as I had myself acquired it from my
teacher. Indeed, this high knowledge that is the
refuge of all persons conversant with Emancipation
has been imparted to thee exactly as I had it from
Brahman himself!'
"Bhishma continued, I have thus told thee of high

Brahma agreeably to what the great Rishi
(Vasishtha) had said (unto king Karala of Janaka's
race), by attaining to which the Twenty-fifth (or
Jiva) has never to return. Jiva, in consequence of his
not knowing truly the Supreme Soul which is not
subject to decay and death, is obliged to frequently
come back into the world. When, however, Jiva
succeeds in acquiring that high knowledge, he has
no longer to come back. Having heard it, O king
from the celestial Rishi, I have, O son,
communicated to thee high knowledge productive
of the highest good. This knowledge was obtained
from Hiranyagarbha by the high-souled Rishi
Vasishtha. From that foremost of Rishis, viz.,
Vasishtha, it was acquired by Narada. From
Narada I have acquired that knowledge which is
truly identifiable with the eternal Brahma. Having
heard this discourse of high import, fraught with
excellent words, do not, O foremost of the Kurus,
yield any longer to grief. That man who knows
Kshara and Akshara becomes freed from fear. He,
indeed, O king, is obliged to cherish fear who is
destitute of this knowledge. In consequence of
Ignorance (of Brahma), the man of foolish soul hath
repeatedly to come back into this world. Indeed,
departing from this life, he has to be born in
thousands and thousands of orders of Being every
one of which hath death in the end. Now in the
world of the deities, now among men, and now
among intermediate orders of Being, he has to
appear again and again. If in course of time he
succeeds in crossing that Ocean of Ignorance in
which he is sunk, he then succeeds in avoiding
rebirth altogether and attaining to identity with the
Supreme Soul. The Ocean of Ignorance is terrible. It
is bottomless and called the Unmanifest. O Bharata,
day after day, creatures are seen to fall and sink in
that Ocean. Since thou, O king, hast been freed
from that eternal and limitless Ocean of
Ignorance.”
- The Mahabharata
"Why is it that many Jivanmuktas
(emancipated persons) do not have
higher psychic powers developed, such
as levitating in the air, etc.?", asked Ram.
Rishi Vashisht replied: "Those whose wisdom is not

pure, but desire psychic powers are slaves of the
world. The higher psychic powers are developed
through Mantras, Postures, Mudras, etc., but the
true Jnani (truth seeker) does not seek or need the
higher psychic powers. The truth seeker will ever
try to attain the true vision of the Atma. The Jnani
always tries to rest in wisdom but never goes in
quest of psychic powers, levitation, etc.. Desire for
worldly things or possessions are mere Maya
(illusion).
"These Jnanis (truth seekers) who have risen above

Maya (illusion) will never sink into it again. Jnanis
who desire psychic power may develop it by
Mantras, Postures, Mudras, etc., but psychic
powers in their development will never bring
beneficent liberation. That is the goal of the true
Jnani (truth seeker). Desire for psychic powers
tends to bondage; for that reason it will never
appeal to the truth seeker.
"To those who have given up all desires, the Atma

Jnana (Wisdom of Self) will arise without any
doubt. But those who are after Sidhas (psychic
powers) only, which is the seed of desire, will
never attain Atma (the Self) ."
"Please explain the secret of the Yogis who live as

long as a Kalpa", (4,380,000 years) asked Ram, of
Rishi Vashisht.
The Master answered: "As long as Prana is moving,

the Yogi is moving, but When movement or Prana
ceases, the Yogi becomes as immovable as a rock.
Those Yogis who can control Prana (vital force)
may live as long as they desire. By controlling
Prana (vital force), the mind also is controlled,
externally and internally. He who controls Prana
and mind arrests old age and death. Old age and
death will never come near him. As the body
becomes spiritualized, it will never retrograde.
"Those Yogis only can be said to have found the

Reality, who always follow the path of Atma Jnani
(wisdom of the Self). They, who have given up all
their desires and have been liberated from mental
bonds, are free."
"By giving up all desires, the mind is merged into

its Reality; then what becomes of the four gunas
(qualities)?" asked Ram, of the Master.
Rishi Vashisht answered: "There are two ways in

which the mind may be controlled, as the mind
consists of the formless and the formed. By
controlling the Rupa (with form) mind, one will
bring about the Jivanmukti state (embodied
emancipation or liberation in this life). By
controlling Arupa (formless) mind, one will bring
the Videhmukti state (emancipation of the Soul).
"Uncontrolled Rupa (with form) mind, generates all

kinds of pain. But by control bliss will come. You
must master Rupa (with form) mind, as it identifies
itself with matter. Then it is not able to find its
Reality, and therefore it brings pain. This form
mind is the ego. This form mind is ever involved in
pleasures and pain. It is the seed of Maya (illusion).
This will give you the idea of the Rupa (with form)
mind.
"Now I will deal with the controlling of the mind.
Please listen. It is said by the wise that the fruitless
mind can be controlled by looking with equal eyes
upon all, and not being affected by pleasure or
pain. As the mountain is not affected by the storm,
also one is able to retain his poise in the presence of
riches or poverty, joy or sorrow. Of such a person it
may be said; he has control over his mind; he has
overcome ignorance, which is the lower mind itself.
Through control it brings out high spiritual
intelligence. Such a mind does not subject itself to
rebirth. By the desires of the four gunas (qualities),
one will come to the state which belongs to the
Jivanmukta (embodied emancipation) or
(liberation) in this life.
"This Rupa (with form) mind, is the destroyer of

the peace of mind. In this mind the four gunas
(qualities) will grow as the lotus in the lake. By
controlling the Arupa (formless mind), one may
gain the state of Videhmukti (emancipation of the
soul.) This state will be attained by overcoming the
four gunas (qualities) known as: Sattva
(truthfulness), Raja (ambition for name and fame),
Tamas (evildoing), etc..
"There is no other way of controlling the Arupa

(formless) mind, than doing away with differences.
The Brahmic state is that in which one does not see
differences. What has or has not been, that which
has or has not qualities, which has or has not
wealth, contentment or discontentment, light or
darkness, day or night.
"This state is the home of those who have

conquered all desires toward this universe. One
becomes like Akasa (ether) or air, which is not
affected, but takes odors. These great Yogis, living
as if their bodies were Akasa (ether) are in the
Brahmic state, that is all bliss. Pain, pleasure, name
or fame does not affect them in any way. These
great ones have controlled their minds."
"What is its seed? "What is the seed of this seed?

And what is the seed of the last one?", asked Ram.
"Please explain to me."
Rishi Vashisht answered: "The body is the first

seed, it generates all pleasure and pain. It gives rise
to the ever revolving Samsara (universe). The seed
of this seed is the mind, which always pursues the
track of desires and is the cause of pleasure and of
pain, birth and death. By the mind, hosts of bodies
are generated, which seem to exist though they do
not exist. It enjoys these bodily objects as in a
dream.
"To this mind, which is always surrounded or

encircled by the worldly action, there are two
seeds. One is desire, the other is Prana (life force).
These are the four seeds. O Ram, the all-pervading
one wisdom becomes the visible wisdom, by the
motion of Prana (life force). If this Prana (life force)
stopped expanding in every direction, then it
would attend one's welfare and progress.
"The intelligence becomes attached to the visible

world by desire. The visible world is the root of all
misery. If the intelligence could always remain in
the dreamless state, without lapsing into the
dreaming state, that would be the real Nirvana or
the Atma. It would result in liberation, or freedom
from rebirth.
"If the desire for sensual objects, which arise

through the Prana movement are gradually
controlled, the accumulation of these thoughts will
constitute mind. With such a mind alone, people
live in this world. For controlling this kind of mind,
the wise and the Yogi practice or perform
Pranayama. Pranayama is the practice of
controlling Prana (life force) and concentration. The
wise say, that the benefit of control of the Prana
(vital force) brings the equality of mind—the ability
to look upon all as one. This generates blessed joy
and not pain.
"The seed of the mind seed is the ego, which with

its partner, desire, enjoys the external objects. The
desires make people slaves of the sensual objects.
The power of true discrimination is developed
through firm determination. If this power is lost,
the ego or false self binds itself to the mercy of
desires, which make it see, that which is real as
unreal and regards that which is unreal, as the real.
The power of desire makes everything appear in an
illusory light. This mind is most disgraceful, as it
identifies the "I" with that which is not "I". Through
this mind, old age, death and birth are brought
about.
"As the oscillating of the mind arises through its

confusion with objects, birth and death, also arise.
It is only when this mind is subdued and has no
more attraction or repulsion toward objects, that it
will cease oscillating.
"If thoughts are controlled by giving up desires, the

result will surely be peace of mind. If there is no
desire for worldly things, then how can this mind
go roaming in the sky? O Ram!
"I think so long as sensual thought exists in the

mind, so long will desires remain. The idea of their
reality, and the enjoyment of pleasure therein, can
be said to be the thought of the mind. All thought
or desire makes karma.
"How can mind oscillate in the wise, who are purer

than ether, and have risen above desires? It is said,
that the realization of Reality by one who
understands true discrimination, is that he is not in
this material world, and the world is all Maya
(illusion), made by the mind.
"The wise say that the mind denudes itself of its

form, even though engaged in actions. When mind
has dissolved all things into itself, then it becomes
as cool and refreshing as ambrosia. Those
Jivanmuktas (liberated in this life) who have freed
themselves from desires, will live to wear out their
past karma. Those Jivanmuktas are in possession of
pure desires, without any pain or rebirth. It is these
emancipated ones, whose minds have found the
Reality of Being, and have reached the highest
wisdom. It is these Jivanmuktas (bodily
emancipated) who, when they give up the body,
attain the highest state, as they are the lofty ones.
"The two seeds of mind as has been stated before,

are the desires, and the movement of Prana, and if
one of them is controlled, both are controlled. By
desire, Prana is moved, and by Prana desire is
moved. Therefore, we may say that these seed
motions of Prana and desire are the dried fruits of
the mind, and their roots are in the external world.
Hence, if they are released from the external world,
then the movement of Prana and desires are also
controlled. The mental actions are the seeds of the
eternal world. If the intelligence does not play its
part in the external world, then the external world
will cease to exist. As the sesame oil cannot exist
without the sesame seed, so the existence of the
external and the internal are not different.
"The awakening of pure wisdom will produce a

kind of creation, through which pure wisdom will
see in itself the external objects. As in a dream,
though one forgets himself, still he sees things in
himself by some inherent power: so the external is
known by mental knowledge. Those who by their
knowledge of discrimination control this reflected
mind, whether they have analyzed it or not, will
also control disease and death. It is the non-control
of the reflected of the external, that puts us into the
great universe, but through its control the goal is
attained. Who can say that the external does not
bring great pain upon us, O Ram?
"Through the absence, of the external and the

nonrelation of objects, arises divine bliss. You may
stop your mind from oscillating, give up all love for
worldly enjoyment, forget the objective world, and
still not be in a dull state. Thou art above the
Paramatma (universal soul). In the wisdom state,
the external is not seen. This is true, without doubt.
Ram asked: "How can non-intelligence arise, where

there is no visible or external? How can the external
or visible vanish, from where there is no wisdom?"
'Master Vashisht answered: "Atma (the self) is the

All-pervading One, without any attraction. It has
no power of knowing nor not-knowing. Any inert
object is without the visible or intelligence.If Atma
attains, then that wisdom will not be mixed with
the visible or objective. It will stand alone. Though
engaged in all actions, it will not be affected by the
visible or objective. He, alone, is the Jnani (True
wise); he alone, is the Jivanmukta (emancipated).
Such a person by controlling all desires is as a child
in intelligence. At this stage when all external
subjects are given up, he attains full Atmic
Wisdom, without any mental knowledge. Then he
will not be attached to any object, but liberated
front pain through Divine Bliss, or Samadhi. He
will have all bliss. A truth seeker should always
cling to such meditation, without longing for the
unreal, and he will always enjoy himself in his own
Blessed Atma, whether walking, talking or
working. He will be above all of those conditions,
as they have no attraction for him. He is not
attracted by the external with its enjoyment, but
lives in consciousness of perfect bliss.
"Understand thoroughly this wisdom, and you

become conscious of the truth that you are the All-
pervading Wisdom itself, after rising above the sea
of pain, although engaged in worldly activities.
"To this wisdom the Eternal Absolute is the seed.

Out of this One-ness, wisdom arises as the light
from a flame. The One-ness has two appearances.
Now, I shall explain them; jars, vases and other
objects appear to be different, but still they are all
one, as they are all made of earth. The seat of the
Truth is in One-ness alone, non-dual, without any
attributes. Therefore, you should be free from the
three elements—time, space, and causation, and
sink thyself into the Eternal Absolute. Time, space
and causation seem to be three different elements
in their action, but they belong to One-ness. These
three elements are the cause of creating diversified
action, in this world.
"Meditate alone upon the Non-dual or One-ness

which is common to all. You may pervade
everywhere with the Self-bliss, that which is the
goal of One-ness. That state is the seed of this pure
One-ness. From this One-ness the universal
consciousness arises. From this point all thought of
doubt vanishes, and one gains a blessed
consciousness, of ever present joy. This is the
primal seed, but there is no seed to the state of Pure
Wisdom. He, who is capable of holding the Pure
Wisdom without wavering, will never sink himself
into illusion. This is the cause of al, but it is a
causeless cause, it is the essence of all, but there is
no essence to it.
'In this great glass (the Self), all things will appear
as images, as do the trees in the bank of a lake,
where they are reflected in the water. This is the
Pure One. It alone is the ageless; it alone is the
Atmic Reality. By attaining this state, the mind will
become peaceful. May you, after realizing it firmly,
become that Atma. May you attain that Nirvanic
state."
Ram said to the Master: "Thou hast been kind

enough to explain about the nature of four seeds.
With what effort, can one attain that state of bliss
and wisdom?"
Master Vashisht replied: "By proper efforts in the

direction of overcoming those seeds, and the cause
of the pains, which I have explained, the state of
bliss and wisdom may be attained. To reach that
state is the highest of all other states, and is the
common goal of all. You will have to give up the
entire host of desires, for if any are left lingering
with you, it may be a hindrance to your progress.
Realize your Higher Self,and at that very moment,
you will have attained that highest state. Should
that One-ness, just referred to, be first attained by
you, then, with a little more effort you will attain
the highest state. Therefore, direct your meditation
toward attainment of this state of One-ness, and the
rest will follow.
"O Ram, it is difficult indeed, to reach this blissful

state, as long as one clings to the external world.
With all your might you should endeavor to give
up the idea of duality and desires, then, all mental
discord, disease and pain will vanish. One will find
it as difficult to control the desires, as to remove the
mountain. As long as the desires are not controlled,
the mind will be uncontrolled. As long as the mind
is not mastered, so long desires will not be
mastered, as they are one. As long as Pure Wisdom
has not arisen, so long the desires will be
uncontrolled. Pure Wisdom, the controlling power
of mind and mastery of desires, is naturally
dependent upon no other cause than it-self, for its
control or mastery. It is by effort of his will, that the
Yogi walks in the right path."
- Vasishta Yoga
'Some regard Brahman as a tree. Some regard
Brahman as a great forest. Some regard Brahman as
unmanifest. Some regard it as transcendant and
freed from every distress. They think that all this is
produced from and absorbed into the unmanifest.
He who, even for the short space of time that is
taken by a single breath, when his end comes,
becomes equable, attaining to the self, fits himself
for immortality. Restraining the self in the self,
even for the space of a wink, one goes, through the
tranquillity of the self, to that which constitutes the
inexhaustible acquisition of those that are endued
with knowledge. Restraining the life-breaths again
and again by controlling them according to the
method called Pranayama, by the ten or the twelve,
he attains to that which is beyond the four and
twenty. Thus having first acquired a tranquil soul,
one attains to the fruition of all one's wishes.
When the quality of Goodness predominates in that
which arises from the Unmanifest, it becomes fit for
immortality. They who are conversant with
Goodness applaud it highly, saying that there is
nothing higher than Goodness. By inference we
know that Purusha is dependent on Goodness. Ye
best of regenerate ones, it is impossible to attain to
Purusha by any other means. Forgiveness, courage,
abstention from harm, equability, truth, sincerity,
knowledge, gift, and renunciation, are said to be
the characteristics of that course of conduct which
arises out of Goodness. It is by this inference that
the wise believe in the identity of Purusha and
Goodness, There is no doubt in this. Some learned
men that are devoted to knowledge assert the unity
of Kshetrajna and Nature. This, however, is not
correct. It is said that Nature is different from
Purusha: that also will imply a want to
consideration. Truly, distinction and association
should be known (as applying to Purusha and
Nature). Unity and diversity are likewise laid
down. That is the doctrine of the learned. In the
Gnat and Udumbara both unity and diversity are
seen. As a fish in water is different from it, such is
the relation of the two (viz., Purusha and Nature).
Verily, their relation is like that of water drops on
the leaf of the lotus.'"
..
“ Well then, I shall declare to you what you ask.

Learn what was told by a preceptor to a disciple
that came unto him. Hearing it all, do you settle
properly (what it should be). Abstention from
harming any creature is regarded as the foremost
of all duties. That is the highest seat, free from
anxiety and constituting an indication of holiness.
The ancients who were beholders of the certain
truth, have said that knowledge is the highest
happiness. Hence, one becomes released of all sins
by pure knowledge. They that are engaged in
destruction and harm, they that are infidels in
conduct, have to go to Hell in consequence of their
being endued with cupidity and delusion. Those
who, without procrastination, perform acts,
impelled thereto by expectation become repeatedly
born in this world and sport in joy. Those men
who, endued with learning and wisdom, perform
acts with faith, free from expectations, and
possessed of concentration of mind, are said to
perceive clearly. I shall, after this, declare how the
association and the dissociation takes place of
Kshetrajna and Nature. Ye best of men, listen. The
relation here is said to be that between the object
and the subject. Purusha is always the subject; and
Nature has been said to be the object. It has been
explained, by what has been said in a previous
portion of the discourse where it has been pointed
out, that they exist after the manner of the Gnat
and the Udumbara. An object of enjoyment as it is,
Nature is unintelligent and knows nothing. He,
however, who enjoys it, is said to know it.
Kshetrajna being enjoyer, Nature is enjoyed. The
wise have said that Nature is always made up of
pairs of opposites (and consists of qualities).
Kshetrajna is, on the other hand, destitute of pairs
of opposites, devoid of parts, eternal, and free, as
regards its essence, from qualities. He resides in
everything alike, and walks, with knowledge. He
always enjoys Nature, as a lotus leaf (enjoys) water.
Possessed of knowledge, he is never tainted even if
brought into contact with all the qualities. Without
doubt, Purusha is unattached like the unsteady
drop of water on the lotus-leaf. This is the certain
conclusion (of the scriptures) that Nature is the
property of Purusha. The relation between these
two (viz., Purusha and Nature) is like that existing
between matter and its maker. As one goes into a
dark place taking a light with him, even so those
who wish for the Supreme proceed with the light of
Nature. As long as matter and quality (which are
like oil and wick) exist, so long the light shines. The
flame, however, becomes extinguished when
matter and quality (or oil and wick) are exhausted.
Thus Nature is manifest; while Purusha is said to
be unmanifest. Understand this, ye learned
Brahmanas. Well, I shall now tell you something
more. With even a thousand (explanations), one
that has a bad understanding succeeds not in
acquiring knowledge. One, however, that is
endued with intelligence succeeds in attaining
happiness, through only a fourth share (of
explanations). Thus should the accomplishment of
duty be understood as dependent on means. For
the man of intelligence, having knowledge of
means, succeeds in attaining to supreme felicity. As
some man travelling along a road without
provisions for his journey, proceeds with great
discomfort and may even meet with destruction
before he reaches the end of his journey, even so
should it be known that ill acts there may not be
fruits. The examination of what is agreeable and
what is disagreeable in one's own self is productive
of benefit. The progress in life of a man that is
devoid of the perception of truth is like that of a
man who rashly journeys on a long road unseen
before. The progress, however, of those that are
endued with intelligence is like that of men who
journey along the same road, riding on a car unto
which are yoked (fleet) steeds and which moves
with swiftness. Having ascended to the top of a
mountain, one should not cast one's eyes on the
surface of the earth. Seeing a man, even though
travelling on a car, afflicted and rendered
insensible by pain, the man of intelligence journeys
on a car as long as there is a car path. The man of
learning, when he sees the car path end, abandons
his car for going on. Even thus proceeds the man of
intelligence who is conversant with the ordinances
respecting truth and Yoga (or Knowledge and
Devotion). Conversant with the qualities, such a
man proceeds, comprehending what is next and
next. As one that plunges, without a boat, into the
terrible ocean, with only one's two arms, through
delusion, undoubtedly wishes for destruction;
while the man of wisdom, conversant with
distinctions, goes into the water, with a boat equipt
with oars, and soon crosses the lake without
fatigue, and having crossed it attains to the other
shore and casts off the boat, freed from the thought
of meum. This has been already explained by the
illustration of the car and the pedestrian. One who
has been overwhelmed by delusion in consequence
of attachment, adheres to it like a fisherman to his
boat. Overcome by the idea of meum, one wanders
within its narrow range. After embarking on a boat
it is not possible in moving about on land.
Similarly, it is not possible in moving about on
water after one has mounted on a car. There are
thus various actions with regard to various objects.
And as action is performed in this world, so does it
result to those that perform them. That which is
void of smell, void of taste, and void of touch and
sound, that which is meditated upon by the sages
with the aid of their understanding, is said to be
Pradhana. Now, Pradhana is unmanifest. A
development of the unmanifest is Mahat. A
development of Pradhana when it has become
Mahat is Egoism. From egoism is produced the
development called the great elements. And of the
great elements respectively, the objects of sense are
said to be the developments. The unmanifest is of
the nature of seed. It is productive in its essence. It
has been heard by us that the great soul has the
virtues of a seed, and that is a product. Egoism is of
the nature of seed and is a product again and again.
And the five great elements are of the nature of
seed and products. The objects of the five great
elements are endued with the nature of seed, and
yield products. These have Chitta for their
property. Among them, space has one quality;
wind is said to have two. Light, it is said, is endued
with three qualities; and water as possessed of four
qualities. Earth, teeming with mobiles and
immobiles, should be known as possessed of five
qualities. She is a goddess that is the source of all
entities and abounds with examples of the
agreeable and the disagreeable. Sound, likewise
touch, colour, taste, and smell numbering the fifth,-
-these are the five qualities of earth, ye foremost of
regenerate persons. Smell always belongs to earth,
and smell is said to be of various kinds. I shall state
at length the numerous qualities of smell. Smell is
agreeable or disagreeable, sweet, sour, pungent,
diffusive and compact, oily and dry, and clear.
Thus smell, which belongs to the earth, should be
known as of ten kinds. Sound, touch, likewise
colour, and taste have been said to be the qualities
of water. I shall now speak of the qualities of Taste.
Taste has been said to be of various kinds. Sweet,
sour, pungent, bitter, astringent, and saline
likewise. Taste, which has been said to appertain to
water, is thus of six varieties. Sound, touch, and
likewise colour,--these are the three qualities which
light is said to be possessed of. Colour is the quality
of light, and colour is said to be of various kinds.
White, dark, likewise red, blue, yellow, and grey
also, and short, long, minute, gross, square and
circular, of these twelve varieties in colour which
belongs to light. These should be understood by
Brahmanas venerable for years, conversant with
duties, and truthful in speech. Sound and touch
should be known as the two qualities of wind.
Touch has been said to be of various kinds. Rough,
cold and like wise hot, tender and clear, hard, oily,
smooth, slippery, painful and soft, of twelve kinds
is touch, which is the quality of wind, as said by
Brahmanas crowned with success, conversant with
duties, and possessed of a sight of truth. Now
space has only one quality, and that is said to be
sound. I shall speak at length of the numerous
qualities of sound. Shadaja, Rishabha, together
with Gandhara, Madhyama, and likewise
Panchama; after this should be known Nishada,
and then Dhaivata. Besides these, there are
agreeable sounds and disagreeable sounds,
compact, and of many ingredients. Sound which is
born of space should thus be known to be of ten
kinds. Space is the highest of the (five) elements.
Egoism is above it. Above egoism is understanding.
Above understanding is the soul. Above the soul is
the Unmanifest. Above the Unmanifest is Purusha.
One who knows which is superior and inferior
among existent creatures, who is conversant with
the ordinances in respect of all acts, and who
constitutes himself the soul of all creatures, attains
to the Unfading Soul.'" – The Mahabharata
The
Practical
Technique
One should keep a clear
environment for the
practice of pranayama.
It is a good idea to discard

unessential things, and have
a home environment
inspired by Zen.
T he Posture
For the technique described

here, the practitioner of
pranayama should lie down,
on the back, on a comfortable
bed, head supported by a
pillow – the position should be
one that feels easy, and in a
natural way – relaxed.
K eep both arms on either side of the body,
palms facing down, and the body is relaxed and straight.

There should be a natural space between the arms and the
body. The palms face down in a natural way, without
holding a sense of tension.
K eep the soles of the feet resting
on the bed, and the legs thus would be bent at the

knees. The thighs of the two legs should adopt a natural V
form, devoid of a sense of artificial effort.
T he body should feel relaxed and natural.

T
and meditation
he breathing technique
Adopt the posture described earlier.
V isualize a Bright White light, or Silver

Flow, at the top of the head, imagine this to be
the Light of the Origin of the Universe.
Now, with the thumb of the right hand, seal the right nostril,
and breathe in deep through the left nostril – naturally, but
deep, and not with too much effort.
Now seal both nostrils, with the thumb and the forefinger
–sealing the air inside the lungs. Direct the energy in the air,
and the light at the top of the head, down to the base of the
spine. In this state of visualization and effort, the air is held
in the lungs for a while that feels easy and effortless.
Next, breathe out the air, through the right nostril. While
doing so, keep the left nostril sealed with the right thumb.
Now, after breathing out, breathe in again through the right

nostril itself, keeping the left one sealed. And proceed to the
step where the breath were held, with both nostrils sealed,
doing the same visualization, while holding the breath.
Finally, breathe out through the left nostril, while the right
nostril is kept sealed with the thumb.
T he breathing in through the left nostril, holding of

breath and visualization, the breathing out through the right
nostril, and breathing in through the right nostril itself again,
again holding the breath with both nostrils sealed, and
breathing out through the left, these together form a round
of pranayama.
Note, that when breathing out, the Light visualized at the

top of the head travels along either channel, Ida and Pingala,
to the base of the spine. Ida and pingala are two sides of an
8 shaped channel, Ida is bonded to the left nostril, while
Pingala is bonded to the right nostril. Both these channels
travel in an 8 form, crossing over to the other side of the
body and bonding to the base of the spine.
A fter completing a round of the pranayama, bring the

right hand back to the side of the body, as in the natural
starting posture, palm facing down. After resting the palm,
contract the muscles at the base of the spine, visualizing a
sparking the two energies deposited there. Then, do 4
rounds of deep and natural breaths filling the body the with
the Silver light that were sparked. A deep and natural
inbreath followed by a natural deep outbreath is to be
counted as one round of breath. Feel free to relax between
each of the four breaths, while breathing naturally. Contact
the muscles at the lower portion of the spine, before each
such round of breath, generating a new sparkle, and filling
the body with the Silver sparkle.
Next, meditate for anywhere between 40 seconds and 4

minutes on the light in the head-space. One may visualize
the light fill the head-brain and naturally rest the awareness
wherever the Light is brightest. This would at times be
inside the head, the forehead chakra, or often between the
eyebrows. Keep the attention steady on the light.
There is an anchoring on the Light and thus the Soul,

achieved - an anchoring of the body on the Light, a sense of
centering and being rooted in the Light of the Soul is part
of the experience. The goal is to fuse the body and the Light
of the Soul as One.
Once this is done, start the next round of Pranayama –

do 4 such rounds to start with. Gradually proceed to a
greater number - for regular steady effort, 8 rounds before
bed, and first thing on waking up, is good.
ii
Solar Worship
Dilip Rajeev
iii
Copyright © 2020 Dilip Rajeev
All rights reserved.
ISBN:
The Sun is a Conscious
Living Expression, of the
One.
The ancient Upanishadic

traditions describe God as,
“the Purusha in the Sun.”
6
The Sun is a 6D expression,
it expresses the world
phenomenon here, and its
own DNA, differentiated,
becomes the DNA of the
worlds and beings appeared
here.
7
A 6D space has 5D for its
surface expressions. The
planetary bodies, thus are as
expressions of the Sun’s
surface, 5D in Nature.
8
Each planet is thus as a Solar
Chakra.
9
Within the human, the 6
Chakras reflect the 6 -
Dimensional nature of the
Solar Angel, the Sun.
10
The heart chakra, the 4th
chakra, an expression of four
dimensional aspect of the
Sun, is where the human
founds his or her feeling of
the three dimensional world.
11
The Earth is 5D, and within
the earth is an expression of
the Sun, the 6D, in a
dimensional view.
12
Within 5D is 6D, and 5D as
it evolves and draws from
6D, is also as if orbiting the
6D world.
13
Thus, the earth is a set of
frequencies, scanning the
DNA of the Sun itself.
14
Earth exists not a distance
from the Sun, but in the Sun.
The idea of distance emerges
from the way the frequencies
projected by the Sun are
interpreted.
15
All phenomenon in Solar
Space, is as if storypaths
projected by the Sun.
16
The awareness identified
with a high vibration story,
evolves out a greater world
on earth.
17
The Solar Universe is made
of parallel worlds, and
dimensions invisible to the
human eye.
18
The Sun is the Origin of Life
and Consciousness here, and
the Predominant Expression
of Pure Divine in our World.
19
Great traditions, particularly
the Vedic, Adored the Sun.
20
For Solar Worship,
The Sun is to be understood
as the Living Expression of
the Divine in which the
world here exists.
21
Early Morning, One,
Listening to Vedic Chants, or
After Reciting a verse such as
the Gayatri, One
worshipfully offers his or her
obeisance to the Sun.
22
As water is a medium which
embodies thoughts, a
medium of expression, and
that which binds the worlds,
a handful of water is
worshipfully offered to the
Sun.
23
The water is, in the ancient
way of doing it, held in the
hand and offered by the
heart and thoughts of
worship-devotion unto the
Solar Angel, in whom the
world exists.
24
The water is then gently and
respectfully, poured on the
Earth, while One faces the
Sun.
25
The water offered in
Worship, may be poured as
well on the roots of a sacred
plant such as holy basil.
26
Then, one stands awhile in
Profound Worship, facing
the Sun, Pondering the
World as emerging from the
Sun, and one’s own life
expression here as from the
Solar Angel.
27
One on the Vedic Path,
tends to study the Gayatri
Mantra frequently. Prepare a
book in which on each page
is the Gayatri Mantra with
Vedic Markers,
Gain an understanding of the

Pronunciation of the Gayatri
by listening to the Chanting
of it in the Vedic form,
Study the Gayatri Mantra by

visually reading it from the
pages, 108 times, if one is
inclined to the Mantra Yagna
form of Worship.
28
29
The
Symbol
of the
Silver
Sun, is a
symbol of the Path.
30
And those who abided by
the ancient religion
described here, were
identified by the name,
Surya
Yajnika.
31
The
Precepts
32
Thou
Shalt
Not
Squander
The Vital
Spirit
33
Thou
Shalt Abide
By the
Sacred
Ways of
Thy
Forefathers
34
Thou
Shalt
Follow
Thy
Soul
35
36
Focus
by Dilip Rajeev
In the theory of various schools of yoga, the states of the awareness have been
classified and given labels, in the systematic effort to achieve absorption into the
Mercuric-Silver. Muda is a state of dullness, the prana clouds the awareness of
the Silver Absolute. Kshipta is when the life forces evolve world-ward in
various ways, V iksipta is when that evolution is restrained and directed, or

withdrawn. Ekagra is one pointed focus.
It is the prana or the life energies animated by the Silver,

that the awareness follows, so it follows that it is the prana itself that needs to be
restrained.
The awareness of the self, sva-rupa, is in the human multi dimensional, and one
dimension packed into another, as if the Origin Sun, unfolding as 6 chakras,
starting with the 6th at the pineal, between the eyebrows.
Every thought is a geometric evolution of the chakra system which follows a
pattern within a stream of DNA, a stream mapped into a neural geometry. Once
the geometries are understood thus, kshipta is vikshipta. Understanding the
formation of the body by the Silver, one restrains the awareness into the Silver.

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great portion of human

Both spiritually and

I thus urge whoever

There were understood to be several

Depending on one’s actions and plane

there is a shift in the plane of human

The ancient mythologies of India, are

records of events, of ancient ages.

It is not possible for a civilization in a

Thousands of years of experience as a

Ashtadyayi of Pannini is described as

A simple ancient society cannot invent

civilizations in the previous Yuga, has

Mahabharata or Ramayana there would

civilization is introduced by those who

There are even false theories taught

The proper pronunciation of Sanskrit

deeper worlds, and timespaces, and

Only with a greater awareness, a true

think of their mythology as an

Mythology tells us about possibilities,

worlds, which may the thought of as

Through proper life, study, and effort,

strength and energy, and patient

the Individual ought engage sva-

This were falsely translated into the

Sva Dharma is that which when not

art, a field of study, and so forth. And

To build India, thus, our education

education can be made available to all,

The unnecessary drama and bothering

History and mythology for instance may

fields he or she finds own joy. Sva-

Without the science and art of planning

The goal of education should never be

Individuals should be able to identify

The quality of a nation is just the sum

Refined societies and refined

version of yoga as Tapa Svadhyaya

IshvaraPranidhana. The term

ancient Indian religion were about

Logic, Grammar, the intricates of

instance forms of yoga, as they evolve

aspects of Sat-Chit-Ananda, the nature

Society should be built such as there is

banners, but systematically studies the

ignoring we are multidimensional

dangerous. For instance, the British and

The groups now we find – the system of

The marriages of Bhima to a rakshasi, or

While familial ordering and traditions,

The other system, not found in

“Sarva Bhuta Hite Rata,” wishing the

example, how greed and false ideas are

In ancient India, as both Vivekananda

During the British era, Indian religion

Using similar strategies the best of food

All life forms die, and it is sin to avoid

In villages often animals form a bond

Africa is another example where the

Money is only a number, paper, and so