Author name: Sri Shakthi Sumanan

Gāyatrī Mahāvijñāna -06

Gāyatrī as the Source of Power Centers

It has already been explained that Gāyatrī is not a deity, spirit, or supernatural entity, but rather the primordial energy (Ādi-Śakti) that emerged from the effulgence of Brahman. This energy is the fundamental cause of all creation, providing motion, power, progress, and transformation in both conscious and inert existence.

Just as a radio receiver can connect to global ether waves and tune into distant broadcasts, a spiritual practitioner (Sādhaka) can align their consciousness with the universal energy of Gāyatrī. Once this connection is established, one can understand the subtle movements of nature and even redirect them according to will, thereby gaining access to all forms of material, mental, and spiritual wealth.

The process that enables this connection is known as Sādhanā (spiritual discipline).

Many people believe that their goal is only God-realization and liberation (Mokṣa) and that they do not need to engage with Gāyatrī or the subtle forces of nature. However, they must realize that Brahman is beyond all attributes, untainted, formless, and beyond the three Guṇas.

  • Brahman neither loves nor hates; it is pure existence without direct interaction.
  • Since a dense veil of subtle nature (Māyā) separates the individual soul from Brahman, one must transcend this veil using the very tools of nature itself.
  • Mind, intellect, willpower, ego, imagination, meditation, devotion, and rituals—all are manifestations of Māyā and serve as means to reach the divine.

Just as an airplane is necessary to ascend into the sky, spiritual devotion and worship are necessary to reach Brahman. Gāyatrī serves as the bridge to transcendence.

Even those who seek liberation (Mukti) and divine realization must follow the path of Gāyatrī, as it is through Gāyatrī that divine consciousness is accessed. In reality, the experience of divine realization occurs within the very essence of Gāyatrī.

  • Direct union (Sāyujya) with the unmanifest Brahman occurs only when Brahman wills itself to dissolve all individual souls into its formless existence.
  • Until then, souls can attain proximity (Sāmīpya), similarity (Sārūpya), and partial union (Sāloka) with Brahman through Gāyatrī Sādhanā.

Thus, Gāyatrī-infused Brahman is the true object of worship, and all methods of divine realization function through Gāyatrī.


The Power of Mantras and Sound Vibrations

Scientists of mantric knowledge recognize that every spoken word produces vibrational energy.

  • The articulation of sounds involves various parts of the mouth (tongue, palate, throat, lips, and vocal cords).
  • Each phonetic vibration stimulates specific nerves, which in turn activate hidden power centers (granthis) within the body.
  • If certain nerve centers are damaged, people develop speech impediments such as stammering or lisping.

Similarly, the vibrations of correctly pronounced mantras awaken latent energy reservoirs within the body.

  • Gāyatrī Mantra has 24 syllables, each corresponding to 24 energy centers (granthis) within the body.
  • When these centers are activated, they illuminate the higher faculties of intelligence, wisdom, and divine perception.
  • The vibrations generated by Gāyatrī recitation create a resonance that influences the subtle forces of the universe.

Table: The 24 Granthis (Energy Centers) and Their Associated Powers

SyllableGranthi NameActivated Power
1. TatTāpinīSuccess
2. SaSaphalāValor
3. ViViśvāPreservation
4. TurTuṣṭiWelfare
5. VaVaradāYoga
6. ReRevatiLove
7. ṆiSūkṣmāWealth
8. CaṁJñānāRadiance
9. BharBhargāProtection
10. GoGomatiIntelligence
11. DeDevikāControl
12. VaVarāhīDedication
13. SyaSiṁhanīConcentration
14. DhīDhyānāLife-energy (Prāṇa)
SyllableGranthi NameActivated Power
15. MaMaryādāDiscipline
16. HiSphuṭāAusterity (Tapas)
17. KhiMedhāIntuition
18. YoYogamāyāCreativity
19. YoYoginīManifestation
20. NaDhāriṇīHarmony
21. PraPrabhavāIdeals
22. CyoUṣmāWisdom
23. DṛśDṛṣyāDiscernment
24. YātNirañjanāService

Gāyatrī as the Divine Wish-Fulfilling Cow (Kāmadhenu)

The Purāṇas describe Kāmadhenu, the divine cow of the gods, which grants all desires.

  • This symbolism refers to Gāyatrī itself as the ultimate provider of wisdom and spiritual nourishment.
  • Just as Kāmadhenu nourishes the gods with divine nectar, Gāyatrī provides the spiritual sustenance that removes all suffering and fulfills the soul’s deepest aspirations.

The Three Causes of Suffering and Their Resolution

All suffering arises from three causes:

  1. Ignorance (Ajñāna) – Leads to misguided thoughts and actions.
  2. Weakness (Aśakti) – Prevents one from achieving their potential.
  3. Scarcity (Abhāva) – Creates suffering due to lack of resources.

By meditating on Gāyatrī, one overcomes these three causes:

  • Hṛīṁ dispels ignorance.
  • Śrīṁ removes scarcity.
  • Klīṁ eradicates weakness.

Thus, Gāyatrī eliminates all obstacles and bestows complete fulfillment.


Conclusion: Gāyatrī and Brahman as One

Gāyatrī is not separate from Brahman; rather, it is the dynamic aspect of the Supreme Reality.

  • Brahman is motionless, beyond thought, and without attributes.
  • Gāyatrī is the active expression of Brahman’s creative consciousness.

Thus, Gāyatrī Sādhanā is the most effective and direct path to divine realization.

As stated in the Bhagavad Gītā (10.35):
“Chandasām aham Gāyatrī” – Among all poetic meters, I am Gāyatrī.

This confirms that Gāyatrī is the supreme vibrational essence of divine consciousness.

Through Gāyatrī Sādhanā, the path to Brahman becomes clear, and the soul attains its ultimate fulfillment.

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Gāyatrī Mahāvijñāna – 04

Gāyatrī as the Source of Subtle Energies

In the previous sections, we discussed that the eternal, unchanging, and immortal Supreme Being (Brahman) desired to manifest itself in multiple forms. This divine impulse (Sphuraṇa) led to the thought, “Eko’ham Bahu Syām” (I am One, let Me become many). This desire itself transformed into Shakti (Divine Energy), which is referred to as the Divine Consort of Brahman. Thus, Brahman became two—the Transcendental Supreme (Para-Brahman) and the Manifested Power (Shakti).

This Shakti, being the creative force, had to give rise to multiple elements and beings. Therefore, it divided itself into three forms to facilitate diverse combinations of qualities, actions, and attributes in both conscious and inert creation. These three divisions of Brahmaśakti are:

  1. Sat (Sattva) – The Divine Principle of Purity (Hṛīṁ – Sarasvatī).
  2. Rajas – The Dynamic Principle of Activity (Śrīṁ – Lakṣmī).
  3. Tamas – The Principle of Inertia and Matter (Klīṁ – Kālī).

These three are the fundamental causes of all gross creation. After them, the five primary elements (earth, water, fire, air, and space) were formed, along with their corresponding subtle elements (sound, form, taste, smell, and touch), which sustain the entire universe.

Creation consists of two aspects:

  1. Subtle Creation (Sūkṣma Prakṛti): The vital, energetic essence that flows as Shakti (spiritual force) and Prāṇa (life-energy). This aspect consists of Sattva, Rajas, and Tamas.
  2. Gross Creation (Sthūla Prakṛti): The tangible, physical world, formed by atomic structures, which is governed by the five great elements.

From the above explanations, we understand that in the beginning, only Brahman existed. From its divine effulgence, the Primeval Energy (Ādi-Śakti) manifested, and this Ādi-Śakti itself is Gāyatrī.

Just as Brahman divided itself into three aspects, Gāyatrī too manifested as three forms:

  1. Sattva aspect – Hṛīṁ (Sarasvatī, the wisdom principle).
  2. Rajas aspect – Śrīṁ (Lakṣmī, the wealth and power principle).
  3. Tamas aspect – Klīṁ (Kālī, the transformation and dissolution principle).

Essentially, Sattva and Tamas were the original two forces, and Rajas emerged as their interaction. This is similar to the confluence of the Gaṅgā and Yamunā rivers, forming the hidden Sarasvatī river at their meeting point.

The Essence of Advaita, Dvaita, and Vishishtadvaita

Philosophical debates often arise between Advaita (Non-Dualism), Dvaita (Dualism), and Viśiṣṭādvaita (Qualified Non-Dualism). However, all three perspectives stem from the same cosmic reality:

  1. Initially, there was only One Supreme Reality (Brahman), which aligns with Advaita.
  2. Later, Brahman manifested as both the Divine and Its Power (Prakṛti), forming a duality, which aligns with Dvaita.
  3. From their interaction, individual souls (Jīvas) emerged, which aligns with Viśiṣṭādvaita.

Upon liberation (Mokṣa), the individual soul dissolves back into the Supreme Reality, reinforcing the truth of Oneness. The human personality—mind, intellect, ego, and consciousness—is merely a temporary combination of these energies.

The Two Streams of Science – Gross and Subtle

Science is divided into two realms, based on this dual nature of Prakṛti:

  1. Physical Science (Bhoutika Vijñāna) – The study of gross elements and matter, explored by modern scientists who analyze the laws of the five elements. Their discoveries include:
    • Chemistry, agriculture, electricity, steam power, mechanics, music, linguistics, literature, transportation, medicine, astronomy, architecture, and other technological advancements.
    • The invention of machines, vehicles, and communication devices, such as trains, cars, telegraphs, radio, and television.
    • This material knowledge is termed Preya (fleeting pleasure) or Bhoga (sensory indulgence).
  2. Spiritual Science (Adhyātma Vijñāna) – The subtle knowledge originating from Gāyatrī, which manifests as Sarasvatī, Lakṣmī, and Durgā. This science of consciousness is far superior to material science.

The Superiority of Subtle Science over Physical Science

Our Vedic ancestors, the great Ṛṣis, explored the subtle dimensions of science through deep meditation. Instead of machines, fuel, or complex devices, they mastered the internal power centers (Chakras, Granthis, and Jyotis) within the human body.

By awakening these energy centers, they established a connection with the three streams of divine energy:

  • Sattva (Hṛīṁ – Sarasvatī).
  • Rajas (Śrīṁ – Lakṣmī).
  • Tamas (Klīṁ – Kālī).

This connection between human consciousness and cosmic energy is similar to how a radio station transmitter links to a receiver, allowing seamless communication. By tuning into the right frequency through Yogic practices, the Ṛṣis accessed infinite wisdom and powers.

Advanced Yogic and Mantric Powers

The spiritual science of the past far surpassed modern technology. For instance, during the Mahābhārata and Rāmāyaṇa wars, many advanced weapons were used, which modern science is only beginning to understand:

  • Mantra-powered missiles were launched using mental commands, not physical machinery.
  • Radars, gas bombs, germ warfare, nuclear explosions, and energy-based weapons had counterparts in ancient warfare, such as:
    • Mohakāstra – Hypnotic weaponry.
    • Brahmapāśa and Nāgapāśa – Energy-binding forces.
    • Varuṇāstra and Agneyāstra – Water and fire-based weapons.
    • Returning Arrows – Which would seek and strike their target before returning to the archer.
  • Rāvaṇa and Ahirāvaṇa communicated across continents without any radio transmitters.
  • Flying Vimānas (aircrafts) operated without fuel.
  • Yogic masters possessed eight Siddhis (supernatural abilities) and nine Nidhis (divine treasures).

Through mantric energy, ancient Yogis:

  • Walked through fire, traversed water, and moved at incredible speeds.
  • Altered their size and weight at will.
  • Controlled weather patterns and created matter instantly.
  • Had absolute control over hunger, thirst, sleep, and temperature.
  • Accessed higher realms of consciousness effortlessly.

All this was achieved without external machines, fuel, or industrial processes, simply through direct mastery over cosmic energies.

Gāyatrī: The Key to True Power and Bliss

Gāyatrī Sādhanā provides not just material boons, but also spiritual elevation and mental strength. While material science can only offer external conveniences, Gāyatrī bestows:

  1. Freedom from ignorance (Hṛīṁ – Sarasvatī).
  2. Freedom from scarcity (Śrīṁ – Lakṣmī).
  3. Freedom from weakness (Klīṁ – Kālī).

The threefold wisdom of Sarasvatī, Lakṣmī, and Durgā enables a sādhaka to overcome:

  • Ignorance (Ajñāna).
  • Weakness (Aśakti).
  • Poverty (Abhāva).

By mastering Gāyatrī Sādhanā, one attains the highest realization, divine bliss, and complete mastery over life. Thus, Sādhanā is the supreme science of all accomplishments.

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Gāyatrī Mahāvijñāna – 03

The Manifestation of Gāyatrī from the Effulgence of Brahman

Everything in existence has originated from the eternal Supreme Reality (Brahman). When the thought of creation arose in the divine consciousness, a spontaneous effulgence emerged, which was called Shakti (Divine Power). Through this Shakti, two types of creation were manifested:

  1. Jada Sṛṣṭi (Inert Creation) – governed by Prakṛti (Nature).
  2. Caitanya Sṛṣṭi (Conscious Creation) – governed by Sāvitrī (Divine Intelligence).

Symbolism of Creation in the Purāṇas

The Purāṇas describe that at the dawn of creation, a lotus emerged from the navel of the Supreme Being. From this lotus, Brahmā appeared, and from him, Sāvitrī was manifested. Through the union of Sāvitrī and Brahmā, the four Vedas were born, and from these, all forms of knowledge emerged. Thereafter, Brahmā created the five-elemental universe.

This allegorical narrative holds deep mystical significance. The Supreme Brahman, which is formless, beyond attributes, and untouched by duality, manifested a divine impulse (Sphuraṇa) within itself. This impulse originated in its central essence (Nābhi – the navel) and bloomed like a lotus, symbolizing the expansion of divine consciousness.

The Śruti scriptures describe that at the beginning of creation, Brahman desired to become many (Eko’ham Bahu Syām – “I am One, let Me become many”). This desire took the form of a subtle impulse, which emerged as a lotus bud and then blossomed into full radiance.

The Threefold Power of Creation

On this lotus, Brahmā appeared as the first expression of the Divine Trinity (Brahmā, Viṣṇu, Maheśa). Later, these three deities assumed distinct cosmic roles of creation, sustenance, and dissolution. In the initial stage, however, only Brahmā appeared, as the act of creation was the first necessity.

Brahmā’s work commenced with the creation of two realms:

  1. Caitanya Sṛṣṭi (Conscious Creation): This encompasses all sentient beings endowed with will, awareness, and ego. The collective vital energy within the cosmos is called Prāṇa, which animates all living entities. This Prāṇa (vital force) further divides into three aspects:
    • Vichāra (Thoughts).
    • Saṅkalpa (Intentions).
    • Bhāva (Emotions).
    These are governed by the three Guṇas (Sattva, Rajas, and Tamas). The gross, subtle, and causal bodies of all beings are composed of these elements of consciousness.
  2. Jada Sṛṣṭi (Inert Creation): Brahmā then created the five elements (Pañca Mahābhūtas)—Earth, Water, Fire, Air, and Space. All physical forms in the universe, from mountains and rivers to the human body, are composed of these fundamental elements.

While conscious creation expresses itself through will, intent, and movement, inert creation manifests through atomic structures and dynamic physical processes. Both realms are governed by two fundamental forces:

  1. Saṅkalpa Śakti (Power of Intent).
  2. Paramāṇu Śakti (Power of Atoms).

Among these, Saṅkalpa Śakti (Conscious Willpower) was required first, as without consciousness, the atomic realm would serve no purpose. Thus, Brahmā first manifested consciousness, the divine impulse of knowledge, which in Purāṇic symbolism is depicted as the revelation of the Vedas.

The Birth of Gāyatrī: The Divine Knowledge of Creation

The Purāṇas further describe that from Brahmā’s being, a divine maiden of extraordinary beauty emerged. Since she was born from his own essence, she was considered his daughter. With her assistance, he continued the process of universal creation. However, upon witnessing her radiance and beauty, Brahmā became enchanted and sought union with her, from which the five-elemental material universe emerged.

Many fail to grasp the esoteric nature of this symbolic Purāṇic allegory and mistakenly interpret it in a mundane or irreverent manner. However, Brahmā is not a human entity, nor is the power that emerged from him a literal daughter or spouse. This allegory poetically illustrates a fundamental truth of cosmic creation in an artistic and metaphorical style.

The Dual Role of Gāyatrī and Sāvitrī

Brahmā, as the creative power of the Supreme, has two aspects of energy:

  1. Saṅkalpa Śakti (Power of Divine Will): This represents pure consciousness, which, being subtle and luminous, is called Brahmā’s daughter.
  2. Paramāṇu Śakti (Power of Matter): This represents the gross, material energy, which, being active and transformative, is called Brahmā’s spouse.

Thus, in mystical terms, Gāyatrī and Sāvitrī are referred to as Brahmā’s daughter and spouse, respectively.

  • Gāyatrī represents divine wisdom and spiritual enlightenment.
  • Sāvitrī governs the dynamic force of life and the sustaining power of creation.

In essence, the Vedas, the universal consciousness, and the material world all emerge from the eternal Brahman through the power of Gāyatrī and Sāvitrī.

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Gāyatrī Mahāvijñāna – 02

The Origin of Vedamātā Gāyatrī

The Vedas are synonymous with knowledge. This knowledge is classified into four categories—Ṛk, Yajuḥ, Sāma, and Atharva. Each of these divisions serves a distinct purpose in human evolution:

  1. Ṛk encompasses auspiciousness, divine realization, spirituality, righteousness, devotion, duty, love, austerity, compassion, selflessness, generosity, and service.
  2. Yajuḥ pertains to courage, valor, perseverance, leadership, conquest, fame, honor, and social prestige.
  3. Sāma governs art, music, literature, pleasure, imagination, movement, fulfillment, recreation, and sensual enjoyment.
  4. Atharva involves material wealth, prosperity, medicine, agriculture, metals, vehicles, and all means of physical well-being.

If we scientifically analyze the conscious and subconscious activities of any living being, we find that all their thoughts and actions revolve within these four domains:

  1. Ṛk – Spiritual Well-being (Dharma)
  2. Yajuḥ – Strength and Action (Mokṣa)
  3. Sāma – Recreation and Pleasure (Kāma)
  4. Atharva – Material Prosperity (Artha)

These four domains constitute the entire field of human consciousness, and the Vedas embody this fourfold wisdom. That is why Brahmā, the creator, is depicted as Chaturmukha (four-faced)—symbolizing the emanation of knowledge through four streams. Though Vedic knowledge is one, it manifests as fourfold wisdom within the human intellect. To facilitate understanding, the one Veda was divided into four sections.

This quadripartite division is reflected in multiple aspects of life:

  • The four arms of Lord Viṣṇu represent these four domains.
  • The four Āśramas (stages of life) correspond to these classifications:
    • Brahmacharya – Childhood and learning (aligned with Sāma, playfulness and education).
    • Gṛhastha – Adulthood and material pursuits (aligned with Atharva, wealth and responsibilities).
    • Vānaprastha – Middle age and social contributions (aligned with Yajuḥ, strength and leadership).
    • Sannyāsa – Renunciation and spiritual realization (aligned with Ṛk, the pursuit of truth).
  • The four Varnas (social orders) are structured in the same manner:
    • Brāhmaṇa (Ṛk – Wisdom and spirituality).
    • Kṣatriya (Yajuḥ – Strength and governance).
    • Vaiśya (Atharva – Commerce and prosperity).
    • Śūdra (Sāma – Art, service, and creativity).

Thus, this fourfold division pervades all aspects of creation.

Gāyatrī as the Source of Vedic Knowledge

These four branches of wisdom originated from the conscious energy that Brahmā created at the beginning of creation, which is revered as Gāyatrī. The scriptures, therefore, declare Gāyatrī as “Vedamātā” (Mother of the Vedas).

This is analogous to how water manifests in four different formsice, vapor (cloud, mist, dew), gas (hydrogen and oxygen), and liquid water. Similarly, fire manifests in four ways—combustion, heat, light, and motion. Likewise, one unified knowledge (Gāyatrī) expresses itself in fourfold Vedic wisdom.

Since Gāyatrī is the mother, the four Vedas are her children.

The Manifestation of Gāyatrī in the Physical Realm

Before composing the four Vedas, Brahmā first created the 24-syllable Gāyatrī Mantra. Each syllable of this mantra contains a subtle seed of divine wisdom, from which the four Vedas branched out.

This process can be compared to a banyan tree—its entire vast structure, with countless branches, leaves, and fruits, is contained within a tiny seed. Once the seed germinates, it grows into a massive tree, expanding beyond imagination. Similarly, the 24 syllables of Gāyatrī contain within them the entire vast body of Vedic knowledge.

Comparison with the Emergence of Sanskrit Grammar

A similar process occurred in the creation of Sanskrit grammar. Lord Śiva, in a state of divine bliss, once played his Damru (drum), producing fourteen cosmic sound vibrations. These vibrations formed the basis of the Mahāvyākaraṇa (great science of grammar), composed by Pāṇini. Over time, scholars expanded upon these foundational fourteen aphorisms, giving rise to an enormous body of grammatical literature.

Just as Sanskrit grammar originated from Śiva’s fourteen vibrations, the entire Vedic literature emerged from the 24 syllables of the Gāyatrī Mantra.

Thus, Gāyatrī is the fundamental sutra, and the Vedic hymns are its detailed elaborations.

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Gāyatrī Mahāvijñāna – 01

First Volume – Introduction

Gāyatrī is the divine power that, when properly invoked, can assist human beings immensely in their path of self-development. The Supreme Being has numerous powers, each with distinct functions and attributes. Among these, Gāyatrī holds a position of utmost importance, as it inspires Sadbuddhi (noble intellect).

For those who establish a connection with Gāyatrī, a subtle yet conscious divine energy begins to flow within them, primarily influencing the mind, intellect, willpower, and inner conscience. The various negative thoughts, immoral tendencies, and degrading vices in the mental domain gradually dissipate with the radiance of Gāyatrī’s divine light. As this light intensifies, the darkness of ignorance and negativity diminishes in the same proportion.

The miraculous effect of Gāyatrī in refining and balancing the mental realm is undeniable. It is also evident that the degree to which a person’s mind is refined, disciplined, and harmonious determines their level of happiness. This is because thoughts shape actions, and actions result in experiences of joy and sorrow. A person with pure and righteous thoughts will naturally engage in noble actions, and where virtuous actions prevail, happiness and peace follow effortlessly.

The Transformative Power of Gāyatrī Worship

Through Gāyatrī Upāsanā (spiritual practice), seekers attain immense spiritual and worldly benefits. Numerous individuals have performed Gāyatrī Upāsanā under my guidance, and I have personally witnessed the remarkable transformations in their lives. The reason behind these profound changes is that they receive divine wisdom as a blessing, which illuminates their intellect and helps them navigate the challenges, weaknesses, confusions, and hardships that otherwise lead people into despair, misery, and unrighteous paths.

Just as darkness is merely the absence of light, suffering, too, is nothing but the absence of true knowledge. Darkness does not exist as an independent entity, nor does suffering hold an inherent place in this sacred creation of the Supreme Being. God is the embodiment of Sat-Chit-Ānanda (Truth, Consciousness, and Bliss), and His creation is also of the same essence. However, due to their inner weaknesses and lack of wisdom, human beings suffer. Otherwise, this rare and divine human birth—considered even greater than heaven—is meant for absolute joy and fulfillment. There exists no real cause for sorrow in this world; instead, bliss and divine grace pervade everywhere.

Gāyatrī Upāsanā: The Path to Divine Wisdom

Gāyatrī Sādhanā is, in essence, the worship of divine wisdom. Those who engage in this practice experience no lack of either spiritual or worldly joys. This belief is not merely theoretical; it is a conviction deeply rooted in my long-standing experience and observation.

This book attempts to cover all the essential aspects of Gāyatrī Sādhanā. However, if any doubts, queries, or guidance are needed, readers are encouraged to seek clarification through correspondence with Shāntikunj, Haridwar.

The scriptural discussion on Gāyatrī, along with the wisdom of the Rishis and their teachings, will be elaborated further in the second volume of Gāyatrī Mahāvijñāna. I urge the readers to study that as well for a comprehensive understanding.

– Śrī Rām Śarmā Ācārya

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What is Sūkṣmīkaraṇa Sādhana?

Sūkṣmīkaraṇa Sādhana
Sāvitrī Sādhana, Pañcakośa Sādhana—this is none other than Kuṇḍalinī Awakening Sādhana. In Vedantic terminology, this is referred to as Sūkṣmīkaraṇa Sādhana (subtle refinement practice) and Pañcīkaraṇa Sādhana (the process of fivefold integration).

The very Gurudeva who prescribed Gāyatrī Sādhana for me also instructed me to undertake Sāvitrī Sādhana.

Through this practice, the dormant divine energies within me, as well as in other latent Deva-Manavas (godly beings in human form), were awakened. As a result, I came to perceive the true nature of reality and was compelled to engage in collective spiritual upliftment and universal well-being through self-transcendence and higher spiritual progress.

(Page-3, Kuṇḍalinī Mahāvijñāna)
Paṇḍita Śrīrāmaśarma Ācārya
Shāntikuñj, Haridwar

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Sūkṣmīkaraṇa Sādhana – 24

Call to the Warriors of This Era Who Can Perform Supreme Effort

(Annexure -1)

There is no need to elaborate on the great significance of this Yuga Sandhi (epochal transition period), which occurs once in several million years. Over the last 5000 years, many Mahatmas have been preparing their disciple communities for this extraordinary decade of transformation according to their respective missions.

In India, the Mahabharata was not just a historic event but a divinely orchestrated transformation initiated by Krishna. The consequences of that transformation have continued as persistent conflicts over the last 2000 years. The process of transforming Earth into Heaven—or making Earth a divine abode—has been carried forward by various saints, sages, and seers such as:

  • Kabir
  • Samarth Ramdas
  • Sri Ramakrishna Paramahamsa
  • Sri Lahiri Mahasaya
  • Sri Meher Baba
  • Sri Sathya Sai Baba
  • Sri Aurobindo
  • Yuga Drashta Pandit Sri Ram Sharma Acharya

Their unique and unparalleled contributions towards this great era transformation are well recognized.

However, as Bhagavad Gita states, the communities formed by Mahatmas often confine themselves to ritualistic traditions, dogmatic customs, and hollow spiritual practices. Over time, these followers lose their courage, strength, and intellectual sharpness, outsourcing even their smallest responsibilities to their gurus and God. They become lifeless entities, wandering without a clear purpose, misdirected and weak-willed.

Every enlightened visionary has stated with certainty that the revival of Indian culture and the emergence of the new age are interdependent. Yajña (sacrificial fire rituals) forms the spiritual backbone of Indian culture. The philosophy of yajña is the foundation for the new age.

Every great teacher, prophet, guru, or divine incarnation has imparted a universal, natural, and ultimate way of life to their disciples, which in the Indian Rishi tradition is termed yajña. However, in today’s world, yajña is often reduced to a mechanical, ritualistic activity, devoid of inner realization. The true meaning behind these sacred acts—their philosophical essence—has been largely ignored.


The Three Meanings of Yajña

To truly participate in the divine cultural transformation currently underway according to the will of Mahakala (the Supreme Time force), we must not only make our own lives yajña-centric, but also inspire those within our social circles to adopt a yajña-based lifestyle.

Understanding yajña merely as an external ritual is incomplete. We must grasp its deeper meaning, as envisioned by the Rishis. The term Yajña encompasses three aspects:

  1. Deva Pujanam (Worship of the Divine) – Living a life of devotion, filled with divine virtues and self-discipline.
  2. Sangīkaraṇam (Integration) – Aligning one’s life with noble ideals and uplifting associations.
  3. Dānam (Selfless Giving) – Sharing one’s energy, wisdom, and resources with those in need.

Thus, true yajña is not merely an external ritual but a way of life where one:

  • Imbibes noble ideals
  • Associates with righteous individuals and environments
  • Selflessly shares knowledge, energy, and wealth

Any spiritual practice that lacks these three essential elements is mere time-wasting and can lead to mental exhaustion and frustration.


The Commitment to the Sahasra Parivara Yajña Movement

The word “Sahasram” (thousands) in the context of integration holds profound significance.
Those who truly wish to serve in this era transformation must pledge to establish a Sahasra Parivara Yajña Tradition, starting from the upcoming Vasant Panchami and continuing until 2011.

To initiate this:

  • A group of 10 committed individuals must first be formed.
  • They do not necessarily have to be from the same village or town.
  • They must strictly adhere to the principle: “If we change, the world will change.”

Additionally, they should incorporate the three yajñasSarvamedha, Naramedha, and Gomeda—into their personal lives as an introductory practice to the larger Ashvamedha Yajña.


The Three Yajñas for Transformation

1) Sarvamedha Yajña

This entails dedicating one’s wealth, talents, and lifespan to collective welfare.

  • In today’s context, this should be practiced as:
    • Time donation (Samay Daan) – A minimum of 3 hours daily.
    • Resource donation (Aṁśa Daan)₹3 per day must be set aside in a wisdom urn (Jñāna Ghata) near the prayer altar.

These 3 hours should be divided into:

  • 1 hour for Self-Transformation Practices.
  • 1 hour for Family Transformation Efforts.
  • 1 hour for Community Transformation Activities.

Every action and progress must be recorded daily in a diary, analyzing achievements and areas for improvement.


2) Naramedha Yajña

This involves eliminating inner impurities such as greed, attachment, and ego, and overcoming desires for progeny, wealth, and social status.

  • Every moment of wakefulness must be monitored and disciplined using the S.I.V.A. principles:
    1. SSamaya Saṁyama (Time Discipline) – Maintain a detailed schedule.
    2. IIndriya Saṁyama (Sensory Discipline) – Strict control over all senses, with rigorous Brahmacharya.
    3. VVichāra Saṁyama (Thought & Speech Control) – Speak only when necessary, maintain silence as much as possible.
    4. AArtha Saṁyama (Financial Discipline) – Avoid all unnecessary expenses.

Before sleeping, review the day’s actions and assess adherence to these four disciplines.


3) Gomeda Yajña

This is the awakening of dormant divine qualities within.

To achieve this:

  • Follow the threefold practice of Worship (Upāsanā), Self-Discipline (Sādhanā), and Service (Ārādhanā), as given by Guru Shri Ram Sharma Acharya.

Formation of Dedicated Groups

Each group of 10 individuals must:

  1. Select a Dhvaja (Banner) and Pataka (Flag) from the 8 options provided by Guruji in the November 1992 Akhand Jyoti.
  2. Incorporate this banner into daily life—embroider it on clothes, household items, books, and tools.
  3. Study the spiritual significance of their chosen banner.

Just as each commander in the Mahabharata had a distinct battle flag, these Yuga Warriors will unite under their respective banners for the Great Divine Battle of this era.


Final Call to the Yuga Warriors

Guruji has called upon modern-day Arjunas and Hanumans to wake up and commit to action.

By awakening the divine force within and taking part in constructive national efforts, these warriors will lead the transformation of society.

Thus, I present this detailed plan, hoping that those with the determination and courage to embrace this divine mission will step forward and fulfill their higher purpose.

– Sri Ramakrishna

Annexure – 2

Important Guidelines for Those Interested in Spiritual Practice

Essential Efforts to Be Undertaken

  1. Time Discipline (Samaya Saṁyama) – Allocate a minimum of 8 hours daily for spiritual practice (sādhanā) and self-study (svādhyāya).
  2. Sense Control (Indriya Saṁyama) – Maintain complete restraint over taste (rasendriya) and reproductive senses (jananendriya).
  3. Speech Control (Vāk Saṁyama) – Maintain silence as much as possible, speak only when necessary, and ensure that speech inspires and uplifts others.
  4. Financial Discipline (Artha Saṁyama) – Evaluate your current expenses and reduce them by at least 50%. Try to motivate other family members gently and without compulsion to adopt a similar disciplined approach.

Incorporate the following four guiding principles into your daily life as your “Guiding Light”:


Four Guiding Principles

  1. Commonsense (Ingitajñāna – ‘Samajhdāri’)
    • Just as physical labor yields tangible results, the spiritual world also operates on similar principles.
    • Avoid the illusion that mere verbal recitation (lip service) of mantras without practical effort will lead to infinite rewards.
    • Do not engage in superficial rituals such as donating a cow worth ₹1–₹1.25 just for formality. Instead, commit to true spiritual discipline.
  2. Courage (Dhairya – ‘Bahāduri’)
    • To follow the three spiritual principles and four disciplines mentioned above, one must develop great courage.
    • Society and even family members may mock or dismiss the changes they see in you.
    • Be prepared to endure criticism and stay firm on the path of sādhanā despite any ridicule or opposition.
  3. Responsibility (Jimmēdāri)
    • As you practice these disciplines, take full responsibility for both challenging tasks and joyful moments that arise.
    • Never blame others or circumstances for any difficulties faced during your practice.
  4. Sincerity (Trikaraṇaśuddhi – ‘Imāndāri’)
    • Evaluate your own progress with complete sincerity.
    • Assess whether you truly followed the practices with dedication, or merely pretended to do so.

The Path to Self-Transformation

By following these four guiding principles, maintaining disciplines (saṁyama), and engaging in spiritual practices (sādhanā) through worship (upāsanā), self-discipline (sādhanā), and service (ārādhanā), one can effectively implement the 18 Sankalpas (Resolutions) of Yuga Nirman (Era Transformation).

These 3 spiritual goals, 4 disciplines, 4 guiding principles, 3 modes of practice, and 18 resolutions can be adopted by any devotee, follower of any guru, or member of any organization without any contradiction to their faith.

🔹 Transform Yourself, Transform Your Family, Transform Your Friends—Only Then Will Society Change!
🔹 Do not fall into the illusion that merely being a member of an organization makes you spiritually superior. True transformation begins with personal change.


Important Note:

Groups dedicated to these spiritual goals must commit with full sincerity, devotion, and intelligence.
Such groups can be formed in three categories:

  1. A group of 24 young men/women (aged below 25).
  2. A group of 32 families, where at least one family member undertakes a spiritual commitment and influences the rest of the household.
  3. A group of 108 individuals of various ages (15 years and above).

Daily Practice for These Groups:

  • Strictly follow the four guiding principles (Commonsense, Courage, Responsibility, Sincerity).
  • Follow the four disciplines (Time, Sense, Speech, and Financial Control).
  • Recite the 18 Yuga Nirman Resolutions every morning and evening.

Wherever such groups form, I will personally visit them whenever they call me. However:

🔹 A detailed schedule of activities must be prepared and sent to me in advance.
🔹 Clearly specify:

  • Which guru or spiritual path you wish to explore deeply.
  • Which texts you plan to study.
  • Which specific sādhanā method you wish to learn.

Sūkṣmīkaraṇa Sādhana – 24 Read More »

Sūkṣmīkaraṇa Sādhana – 24

Invitation to the Talented Individuals

A Call to Build Gāyatrī Nagar—The Future of an Ideal Society

The blueprint of Gāyatrī Nagar represents a small yet magnificent vision—one that integrates:

  1. Self-sufficiency, ensuring the fulfillment of basic needs through individual effort.
  2. A joyful present, where one lives happily and purposefully.
  3. A bright future, built on the foundation of service, ethics, and self-discipline.

The Ideal Work for the Intelligent and Ethical

Every intelligent person desires a profession that is:

  • Honest and free from deception.
  • Fulfilling and aligned with noble values.
  • Beneficial to society, culture, and spiritual evolution.

The Gāyatrī Nagar plan is designed to fulfill these aspirations.


Public Awareness and Outreach Mission

For mass awareness, Gāyatrī Nagar will implement a nationwide outreach program through:

  • Music, discourses, and lectures in villages and towns.
  • Selection and training of residents based on their unique skills.
  • Eight months of fieldwork, where teams will travel in jeeps, spreading the mission.
  • Four months of work within Śānti Kunj and Gāyatrī Nagar, ensuring continuity and development.

Work Assignments Based on Skills

  • Literary experts will be involved in publishing, typing, and content creation.
  • Performers and actors will contribute to video-based projects.
  • Social workers, educators, and writers will receive specialized training.

However, this training is not meant for securing jobs.
The goal is to live a simple, meaningful life while contributing to national development.


The Economic Model of Gāyatrī Nagar

The financial sustainability of Gāyatrī Nagar will be modeled after Dayalbagh, Agra:

  • Residents will live within the community and earn their livelihood through its self-sustaining industries.
  • There will be no external employment dependency, ensuring financial and ethical self-reliance.
  • Industries will be established within the community to support its members.

Why Join Gāyatrī Nagar?

Gāyatrī Nagar offers:

  1. Sufficient food and a clean, disciplined lifestyle.
  2. A supportive environment filled with love, cooperation, and noble ideals.
  3. A promising future, structured to develop intellect, spirituality, and service-oriented leadership.

Even if I am not physically present, my guidance will always be there in spirit.
Everyone who joins this mission will feel blessed by their decision.


Why This Appeal?

The success of Gāyatrī Nagar depends on its initial members.

  • A disciplined, noble-minded population will inspire visitors to replicate this model in their own regions.
  • If the first members lack refinement, the community’s atmosphere will not align with its ideals.

Thus, I am seeking educated, virtuous, and dedicated individuals to lay the foundation of this mission.

The dream I envisioned will only be realized if the right people join this initiative.

  • If intelligent, disciplined, and ethical individuals become part of this mission, its potential will multiply manifold.

Application Form for Participation

(Please fill out and submit this form for review. Await a response.)

  1. Dates of intended participation in the training camp: ……………
  2. Name, Address, Educational Background, Occupation: ……………
  3. List any personal shortcomings or bad habits you seek to overcome: ……………
  4. Describe any special skills, knowledge, or talents you possess: ……………
  5. Provide details about your family and background: ……………

Final Call to Action

This is not just an invitation but a life-changing opportunity.
Gāyatrī Nagar is not a conventional settlement—it is a revolutionary social experiment.

  • A model community where service, wisdom, and ethical living merge seamlessly.
  • A training ground for the future, preparing individuals to lead a noble and self-sufficient life.

I invite those who resonate with this vision to step forward and become pioneers of a new era.
Let us build the foundation of an enlightened world together.

Sūkṣmīkaraṇa Sādhana – 24 Read More »

Sūkṣmīkaraṇa Sādhana – 22

Self-Reliance as the Primary Training for Cultivating Noble Values

Human existence can be categorized into two primary aspects:

  1. Physical Body – which requires essential resources like food, clothing, and shelter.
  2. Consciousness – which thrives on education, training, and environment.

The greater the development of one’s personality, the fewer material resources are required. The lives of sages, monks, and yogis demonstrate this principle. A true seeker’s needs are minimal, yet their inner strength is immense.

However, even the most enlightened individuals require basic sustenance. A knowledgeable person cannot survive on nothing, just as even a saint like Vinoba Bhave needed food to sustain his life.


Balancing Spiritual Growth with Practical Needs

The goal is to usher in Satya Yuga once again—to revive the golden age of enlightened beings and manifest heaven on earth. But for this, the physical body must be nourished and maintained.

  • Without fuel, a fire cannot burn.
  • Without irrigation, a field cannot remain green.
  • Without food, neither a wise man nor a fool can survive.

Spirituality cannot ignore the fundamental laws of nature. Even an ox and a donkey both require grass to survive.

Previously, I outlined the vision for Gāyatrī Nagar as an ideal environment for cultivating noble values and spiritual training. The structured daily routine at Śānti Kunj ensures that one’s character, actions, and nature are continuously refined. Here, there is no scope for negative habits to enter.

From the moment one wakes up until bedtime, every action is aligned with sādhanā (spiritual practice), swādhyāya (self-study), self-discipline, and service. This way, one’s personal and collective well-being are seamlessly integrated.


Addressing Livelihood and Practical Challenges

Modern society has largely forgotten the concepts of celibacy (brahmacarya) and retirement (vānaprastha āśrama).

  • Today, people become parents at the age of 16-18 and continue to engage in procreation well into old age.
  • Previously, strict moral guidelines controlled family life. Even great figures like Rāma and Lakṣmaṇa adhered to these rules and avoided excessive procreation.
  • Now, people produce offspring indiscriminately, like animals, and suffer the consequences—poverty, stress, and societal disharmony.

Without proper cultural refinement, even a wealthy heir can destroy themselves. In earlier times, individuals in the house naturally cultivated virtues through their environment.

In Satya Yuga, people practiced lifelong celibacy (brahmacarya) or voluntary retirement (vānaprastha). Even householders (gṛhastha āśrama) pledged not to have more than two children. Large families were economically sustainable back then because:

  • Many children in joint families served as sources of joy and moral discipline.
  • Agriculture, cattle rearing, and craftsmanship sustained even small families.

Today, the situation is reversed.
To restore the golden era, a fundamental shift in lifestyle and thinking is necessary. Some potential alternatives include:

  1. Offering five years of service to Satya Yuga reconstruction after completing studies before settling into a livelihood.
  2. Encouraging older family members to assume household responsibilities while younger individuals embrace vānaprastha (retirement life) for spiritual and social service.
  3. Financial self-sufficiency through investment—placing earnings in banks and using interest income for living expenses while dedicating the principal towards social welfare.
  4. Reviving the ancient practice of charity (dāna) and offering support to spiritual seekers.

In ancient times, landowners allocated one-tenth of their produce to sustain spiritual leaders, monasteries, and education centers. This system ensured:

  • The householders (yajamānas) provided material support.
  • The scholars and ascetics (brahmins) nurtured intellectual and spiritual growth.
  • Gurukula students and wandering monks sustained themselves through minimal alms (bhikṣā).

However, in today’s world, both charity and acceptance of donations have been corrupted. Many undeserving individuals exploit these systems, making traditional dāna-dakṣiṇā impractical.


Self-Sufficiency Model in Gāyatrī Nagar

To strengthen the Gāyatrī Parivār and develop Śānti Kunj, we have undertaken a plan to establish 240 families in Gāyatrī Nagar.

  • Each family converts their wealth into a bank deposit, and they live off the interest while dedicating their time to spiritual and social upliftment.
  • Any shortfall is covered by Śānti Kunj and Gāyatrī Nagar.
  • Families that cannot relocate can still support the mission financially.
  • The best option, however, is to bring willing children and train them in a structured environment.

Ensuring a Secure and Sustainable Future

  • Gāyatrī Nagar has been designed to accommodate 240 families, with a dedicated infrastructure for cottage industries.
  • A specialized education system ensures that children do not have to wander for jobs in the future.
  • As they grow, they can support their parents while leading lives of moral and spiritual fulfillment.

This initiative serves as a model for reviving the values and structure of Satya Yuga, ensuring self-sufficiency, moral living, and the holistic development of individuals and families.

Sūkṣmīkaraṇa Sādhana – 22 Read More »

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