Paṇḍit Śrīrāmaśarma Ācārya Works

Puruṣārtha – Virāṭ: The Effort Toward Supreme Consciousness

Establishing the Connection with the Universal Self

The essence of individual consciousness (Ātma-sattā) is the synthesis of sentient energy (chetanā-shakti) and material resources (padārtha-sampatti). In the same way, the all-encompassing cosmic existence is a combination of Prakṛti (Nature) and Brahmic Consciousness.

This subtle, invisible world (parokṣa-jagat) is a reflection of the Universal Being (Virāṭ Puruṣa). This reality was revealed by Rāma to Kauśalyā and Kakabhūṣaṇḍi, and by Kṛṣṇa to Yaśodā and Arjuna.

Within this vast universe, there is an infinite abundance of material and spiritual resources. All acts of creation, sustenance, and dissolution operate through the interrelationship between the individual (vyakti) and the collective (samiṣṭi).

The smallest atomic particles and quantum waves, combined with countless solar systems, form the Virāṭ Puruṣa’s gross body (sthūla śarīra). This represents the material realm.

Meanwhile, in the Creator’s subtle body (sūkṣma śarīra), the causal mechanisms of creation (kārya-kāraṇa sambandha), dynamic processes (kriyā-prakriyā), and events unfold.

The Role of the Subtle World in Universal Functions

• Sudden changes in creation
• Unexpected events
• The shape of the future

These are all governed by the subtle body of the cosmic intelligence. Only those with deep spiritual insight (sūkṣma-dṛṣṭi) can perceive this reality.

Just as an ordinary person remains unaware of their true self (ātma-sattā), so too does humanity fail to recognize the hidden dimensions of consciousness within nature.

The Inhabitants of the Subtle World

The subtle world (parokṣa jagat) is home to:

• Sublimated divine beings (sūkṣmī-kṛta divyātmās)
• Departed spirits (preta-ātmās)
• Ancestral souls (pitṛ-gaṇas)
• Microbial and viral lifeforms (viṣāṇu-jīvas)

It is an extraordinary world.

When an individual leaves their physical body, they remain in this realm until they take on a new birth. The movements between different realms (loka-lokāntara), experiences after death, and the mechanism of rebirth are all part of this unseen dimension.

Who can perceive this?

The Mahābhārata (Aśvamedha Parva) provides insight:

“Just as a person with eyesight can see fireflies flickering in the darkness, so too can enlightened sages (siddhas) perceive the movement of souls—how they leave their bodies, transition into new realms, and enter a new womb through their divine vision (divya cakṣuḥ).”

This “vision” is known as Darśana—the ability to see not with physical eyes, but through inner perception (sūkṣma netra).

Thus, the Vedic ṛṣis (sages) mastered this knowledge through yogic disciplines (tapas, titīkṣā). They gained direct insight into the workings of the universe, ensuring harmony in creation and imparting the secrets of spiritual evolution to humanity.

The Upaniṣadic Perspective: Unveiling the Truth

The Upaniṣads declare:

“Hiraṇmayena pātreṇa satyasya apihitaṁ mukham, tat tvaṁ pūṣann apāvṛṇu satyadharmāya dṛṣṭaye.”
(O Cosmic Nurturer! The face of Truth is concealed by a golden veil. Remove this covering so that I, a seeker of truth, may behold the Supreme Reality.)

This verse symbolizes the transition from material illusion to spiritual realization.

The aspiring seeker declares:

“O Virāṭ Puruṣa! Until now, I have been lost in the external beauty of the world. Now, through self-effort and spiritual discipline (puruṣārtha), I seek to behold the eternal, unchanging beauty of divine consciousness.”

This is the quest for spiritual unification with the Virāṭ Puruṣa, leading to the attainment of divine perception (sūkṣma dṛṣṭi).

The Structure and Dynamics of the Subtle World

Modern neurology states that sensory perception operates through neural impulses.

However, human eyes cannot perceive ultra-fine energy waves. Only through higher states of consciousness can one perceive these subtle dimensions.

Science once believed that the speed of light was the greatest velocity. However, new discoveries in quantum mechanics suggest the existence of even faster subatomic particles.

In his book “Relativity Revisited,” the author argues that:

“The speed of thought waves exceeds all physical velocities. It belongs to a dimension beyond sensory perception.”

Neurological studies confirm that:

• A nerve impulse takes 0.07 seconds to travel from the skin to the brain.
• But thought waves operate at infinitely greater speeds, beyond material measurement.

Spiritual Insights on the Speed of Consciousness

Ādi Śaṅkarācārya states:

“When the mind travels to distant realms like Brahmaloka, it discovers that pure consciousness (ātma chetanā) has already reached there before it.”

This reveals that the subtle consciousness surpasses even the speed of thought.

Astrophysicist Sir James Jeans echoes this wisdom:

“The soul dwells in an ocean of consciousness, where it interacts with the Supreme Reality through an uninterrupted exchange of energy.”

The great yogis use this very principle to expand their individual self into the cosmic form (Virāṭ Svarūpa).

The Scientific and Spiritual Connection

Modern scientists are gradually uncovering the structure of the subtle world.

• The ancient Vedic vision describes seven cosmic realms (saptaloka):
  1. Bhū-loka (Physical realm)
  2. Bhuvar-loka (Astral realm)
  3. Svar-loka (Mental realm)
  4. Mahar-loka (Buddhic realm)
  5. Jana-loka (Transcendental realm)
  6. Tapa-loka (Pure energy realm)
  7. Satya-loka (Realm of Ultimate Truth)

Each higher realm governs unique conscious entities with varying levels of embodiment.

• The lower realms are accessible to humans.
• The highest realms belong to divine beings (Mahātmās, ṛṣis, and siddhas).

The Need for Spiritual Evolution

Many departed souls (preta-ātmās) remain trapped in the subtle realm, unable to progress due to ignorance.

However, an advanced spiritual being (siddha) can establish contact with higher realms and channel divine energy into the material world.

This process is not about supernatural powers but about activating the soul’s hidden potential.

The Purpose of Sūkṣmīkaraṇa Sādhanā (Subtle Transformation Practice)

Today, humanity needs individuals who can bridge the material and spiritual dimensions.

• This is not about mysticism or miracles.
• It is about harnessing the latent powers within to bring higher wisdom, purity, and universal upliftment.

True transformation requires individuals who can:

• Refine their inner consciousness
• Expand their awareness to universal levels
• Serve as divine instruments of higher intelligence

This subtle transformation is my mission, and my sādhanā is entirely dedicated to this higher purpose.

Revealing the Secrets of the Powers Latent in the Soul

Spiritual masters and prophets have always proclaimed: “Know thyself”—”Understand your own soul,” “Recognize yourself.” These statements indicate that individuals lack awareness of the many hidden mysteries within their bodily existence.

When a person realizes these subtle layers, they attain the state of liberation while living (Jīvanmukti).

The life story of Siddhartha becoming the Buddha exemplifies how enlightenment is attainable through spiritual discipline. Yet, the deeper truth remains—people still do not fully understand themselves.

When asked about their identity, most individuals immediately respond with their name, lineage, and family background. Some understand that the body is separate from the life-force (prāṇa) and the soul (ātman).

Many engage in discussions on scriptures and mythology to grasp this idea. However, does intellectual debate alone truly awaken the realization of the self (ātma-bodha)?

The Innate Ignorance of Human Beings and the Path to Self-Knowledge

By birth, man is ignorant. Through gradual progress, he learns practical knowledge for survival, sustenance, and social interactions. This worldly knowledge is acquired from the external environment.

However, those who are blessed with virtuous tendencies and past karma begin to think beyond the material realm. When guided by true wisdom, such individuals dispel the darkness of ignorance and unlock the treasures of the soul.

These are the ones who transcend the animalistic state of existence, break free from the bondage of worldly attachments, and experience the bliss of divine consciousness (Brahmī-chetanā). Such enlightened beings are known as Jīvanmuktas (liberated while living).

The Forgotten Reality of the Self

Many people remain unaware of their true nature. Those who accept only what is visible as the sole reality are no different from blind followers.

The famous parable of the four blind men who each perceived an elephant differently illustrates how individuals understand only fragments of reality based on their limited perception.

Similarly, humans use only a fraction of their potential:

• Most people utilize only a small portion of their lungs, leading to respiratory ailments.
• Even highly intelligent individuals use only about 13% of their brain capacity.

But does this mean that the unutilized portions do not exist?

This discussion focuses on the forgotten consciousness within individuals—the subtle layers of existence that remain dormant. If awakened, these latent powers can elevate a person to extraordinary levels of realization and ability.

However, modern perspectives are restricted to the material realm, recognizing only the tangible world and dismissing the unseen dimensions as non-existent.

Understanding the Subtle Layers of Consciousness

Anatomy allows us to study the physical body by dissection. But how does one study the anatomy of consciousness?

• The five sheaths (pañcakośas),
• The six chakras (ṣaṭcakras),
• The subtle energy centers

These exist within the human system yet are not physically visible.

Science is limited in its ability to measure the electrical and magnetic fields flowing within the body. It can detect nerve signals but not the consciousness that drives them.

The Reality of the Subtle World (Sūkṣma Loka)

Spiritual masters do not consider themselves confined to the physical body. They acknowledge the existence of the subtle world and recognize that individual consciousness is interconnected with cosmic consciousness, much like ecology in nature.

Through yogic practices and meditation, these sages explore their inner dimensions and develop a connection with the finer forces of nature.

The visible universe—the solar system and galaxies—is as real as the invisible subtle world.

When using the gross (sthūla) body, one experiences exhaustion due to its physical limitations. However, the subtle body (sūkṣma śarīra) is weightless and can move faster than light. It exists in waveforms and can traverse dimensions beyond human comprehension.

This is why elevated souls, saints, and enlightened beings can continue to influence the world even after leaving their physical bodies.

The great sages, seers, and divine beings operate from these higher dimensions, performing seemingly impossible feats.

The Science of the Subtle Body (Sūkṣma Śarīra)

• The subtle body enables divine beings to continue their benevolent work even after departing from the physical world.
• Mystical experiences, often dismissed as coincidences, are actually manifestations of this unseen realm.
• The mechanism of subtle energy transformation is highly intricate and beyond ordinary perception.

The Role of the Subtle Body in Spiritual Awakening

• The great spiritual figures (ṛṣis, munis, mahāpuruṣas) utilize subtle energies to create positive transformations.
• The limitations of physical existence do not restrict them.
• Some divine beings continue to function even after leaving their mortal bodies, ensuring the evolution of human consciousness.

Why Shift to the Subtle Plane?

One might wonder—if so many changes can be made through the physical body, why transition to the subtle realm?

The answer is simple:

• The current world is facing immense turmoil.
• The divine consciousness has decided to intervene through the subtle forces, using the higher planes of existence.

Just as in the material world, where governance operates through systems and administrators, a similar structure exists in the subtle world.

Here, divine assistants, ancestral beings, and enlightened souls continuously work beyond time and space, influencing the collective consciousness of humanity.

A practitioner of sūkṣma sādhanā (subtle spiritual practice) connects with this realm of enlightened beings, despite being physically present in this world.

The Science Behind Subtle Awakening

Scientists create nanotechnology and microprocessors that perform complex functions invisible to the naked eye.

Similarly, through subtle activation, a spiritually awakened being can function like a higher intelligence system, performing extraordinary tasks beyond normal perception.

Socrates’ “daemon” may have been a manifestation of this subtle intelligence guiding him.

The Ultimate Aim: Realizing the Causal Body (Kāraṇa Śarīra)

The causal body is the dimension where divine forces operate beyond physical limitations.

• The great enlightened beings of this level have no personal desires.
• Their consciousness merges with cosmic consciousness, forming a harmonious link between individual and universal awareness.

Just as five sheaths (pañcakośas) govern human consciousness, the five divine forces reside within the body. These are not external deities but higher layers of one’s own consciousness.

A practitioner who masters these five layers transcends into the divine plane.

The Future of Spiritual Evolution

Modern scientists are only beginning to theorize the existence of additional dimensions.

• Einstein speculated about a fourth dimension in relation to time-space.
• Some scientists hypothesize the presence of anti-matter and anti-particles.

However, the fifth dimension of pure consciousness remains beyond scientific understanding.

Conclusion

Human beings have been given a finely structured spiritual system—a subtle body intricately interwoven into the material form.

By awakening this subtle system, one can unlock infinite wisdom, abilities, and realizations.

The sages and enlightened beings have demonstrated this reality through direct experience and spiritual mastery.

This subtle transformation is not merely for personal enlightenment but is also intended to uplift humanity and harmonize the world.

My spiritual practices and subtle realizations are dedicated to this ultimate purpose—to manifest a new era of awakened consciousness.

How Will the Age of Wisdom Be?

I have seen a flash of the future. I envisioned it as a glorious era. In my imagination, the upcoming age is the Age of Wisdom (Prajñāyuga). The word Prajñā refers to a community of individuals possessing foresight and discernment. The present time is characterized by greed, attachment, accumulation, and divisive tendencies, but these will become nothing more than bitter memories in the future. Each individual will become an ideal unit, each family a collective of such individuals, and this process of refinement will lead to an exemplary society.

In this new age, everyone will have elevated thoughts. People will no longer think in terms of personal gain but will focus on collective welfare. In Prajñāyuga, every individual will recognize themselves as an inseparable part of society. Without concern for personal profit or loss, they will understand that their well-being is inherently connected to the universal good. The aspirations, actions, and initiatives of individuals will not be centered on narrow selfish interests but will be aligned with the welfare of the world. In the coming days, arrogance will dissolve into the Supreme Consciousness, and spiritual liberation will be the ultimate goal. There will no longer be a need or desire to focus solely on personal desires, family progress, or material gain. The principle of sharing and living together, as seen within a family, will be given due importance.

In ancient times, sages (Rishis) and ascetics (Munis) lived in hermitages with their families, but they were not detached from society. They were free from the bonds of greed and attachment through yogic practices. They attained spiritual excellence (Tapah Purushartha) and directed their energies toward noble pursuits. Similarly, in Prajñāyuga, refinement of thoughts, disciplined lifestyles, and a harmonious environment will lead to a flourishing existence where mutual cooperation will be the norm.

The citizens of Prajñāyuga will not aspire for material grandeur but will strive to become great human beings. True progress will be measured by the virtues and noble qualities one acquires. There will be no competition in luxury or wealth; instead, competition will be based on who has cultivated greater virtue, wisdom, and dedication. People will be recognized and honored for their exemplary deeds and traditions that inspire others. In today’s world, wealth and success are considered symbols of progress, but in the coming age, this metric will change entirely, and human dignity will be valued above all.

In Prajñāyuga, alongside material necessities, humanity will also seek “true knowledge” (Sat Jnana). Education will not be limited to earning a livelihood or acquiring worldly knowledge; rather, it will focus on refining perspectives, enhancing virtues, strengthening character, and cultivating integrity. Lives will be enriched through mutual cooperation. For this, people will seek higher guidance through self-study, spiritual gatherings, and contemplation. The presence of enlightened sages and noble individuals will be regarded with the highest reverence.

Efforts will be made to eradicate accumulated negative tendencies, suppress disturbances, and eliminate obstacles to wisdom. People will maintain discipline and balance in their lives. The true measure of heroism will be how much one has refined their perspective, character, and conduct. Only those who contribute to social welfare and noble endeavors will be admired. Those with intellectual depth will build their character based on these ideals, prioritizing the upliftment of humanity over personal gain or family needs. Wealth will not be the primary measure of success; instead, honor and dignity will be valued. Individuals indulging in selfishness and narrow interests will be criticized. Hard work will not be seen as a sign of misfortune but as a means to develop skill and excellence. The realization will dawn that effort is essential for material progress. Failure to honor labor will be recognized as an invitation to poverty and backwardness. Idleness will be viewed as a source of misfortune. The saying “An idle mind is the devil’s workshop” will be universally acknowledged. An unoccupied mind will succumb to negative thoughts, and an idle body will fall into bad habits.

In Prajñāyuga, there will be transformative changes in thought, behavior, and actions, akin to a bodily rejuvenation (Kayakalpa). This is the true transformation of the era. The foundation of this change will be the application of foresight and wisdom in making righteous decisions. Many existing notions about life and the right way of living will be overturned. Thought, fact, logic, and ethics will be tested against the benchmark of universal welfare. The belief that only the past was good will be discarded, and the future will be shaped according to progressive plans. The present will be defined by the most essential needs of today while prioritizing a bright future. Only those with an unbiased intellect, free from preconceived notions, will make sound decisions. Such individuals will be honored as the architects of the new age, and their insights will be embraced with reverence by society.

The highest aspirations of humanity will be grounded in purity and intensity. One’s greatness will be measured by how much they refine their character, actions, and nature while dedicating their capabilities to meaningful contributions. The principle of “Simple Living, High Thinking” will be the guiding inspiration. Success in life will be measured by the courage and determination with which one pursues noble progress. In the coming days, people will view the ostentatious display of intelligence, wealth, and success as superficial. True fulfillment will be found in cultivating superior talents and utilizing them wisely.

The foundation of this era’s transformation lies in halting undesirable currents in human consciousness and redirecting them toward righteous progress. The first blow in this transformation will strike personal greed and self-centered aspirations. The pursuit of luxury and material accumulation will be regarded as the lowest form of thinking and character. Negative thoughts and unethical actions arise from attachment to possessions, indulgence, and egotism. Those obsessed with accumulating wealth and displaying their greatness will be seen as morally bankrupt.

Every individual in Prajñāyuga will uphold social ethics and values. They will refrain from engaging in any action that disrupts human dignity or societal order. Discipline, courtesy, mutual cooperation, sincerity, and stability will serve as the cornerstones of life. Corruption will not only be rejected but actively opposed. Society will resist blind traditions, undesirable practices, and harmful customs. Fraud, oppression, and exploitation will be confronted with resistance. Unethical conduct will not be tolerated, and people will collectively identify and reject all harmful influences.

In Prajñāyuga, people will naturally be free from physical and mental illnesses. By living in harmony with nature and maintaining self-discipline in diet and lifestyle, they will remain healthy. Just as other living beings follow their intrinsic instincts, humans will adhere to natural laws, eliminating diseases and premature aging. Psychological disorders caused by fear, greed, attachment, hatred, and arrogance will disappear. Mental turmoil and emotional instability will be eradicated. People burdened by inner conflicts will no longer suffer, and the concept of spirit possessions will fade away.

In this golden age, everyone will live joyfully, ethically, generously, and harmoniously, sharing and laughing together. This will result in an environment of happiness and contentment. People will be free from disease and will possess peaceful minds. Humanity is inherently social; everything one receives is due to society’s support. Therefore, every individual must contribute to the advancement of society. This effort should begin with the family, the smallest unit of society. A family is not just about spouses and children; rather, it is any community where people live together harmoniously. Recognizing the family as a microcosm of society, individuals will serve as caretakers, fostering an atmosphere of unity and shared well-being.

Every home in Prajñāyuga will be like heaven on earth, filled with love, goodwill, enthusiasm, and cooperation. Family members will value discipline, organization, and virtuous conduct. They will work together to create a positive environment that fosters both present joy and a promising future. Such enlightened families will be like mines of precious gems, producing great individuals who contribute to the betterment of the world.

How Will the Age of Wisdom Be?

I have seen a flash of the future. I envisioned it as a glorious era. In my imagination, the upcoming age is the Age of Wisdom (Prajñāyuga). The word Prajñā refers to a community of individuals possessing foresight and discernment. The present time is characterized by greed, attachment, accumulation, and divisive tendencies, but these will become nothing more than bitter memories in the future. Each individual will become an ideal unit, each family a collective of such individuals, and this process of refinement will lead to an exemplary society.

In this new age, everyone will have elevated thoughts. People will no longer think in terms of personal gain but will focus on collective welfare. In Prajñāyuga, every individual will recognize themselves as an inseparable part of society. Without concern for personal profit or loss, they will understand that their well-being is inherently connected to the universal good. The aspirations, actions, and initiatives of individuals will not be centered on narrow selfish interests but will be aligned with the welfare of the world. In the coming days, arrogance will dissolve into the Supreme Consciousness, and spiritual liberation will be the ultimate goal. There will no longer be a need or desire to focus solely on personal desires, family progress, or material gain. The principle of sharing and living together, as seen within a family, will be given due importance.

In ancient times, sages (Rishis) and ascetics (Munis) lived in hermitages with their families, but they were not detached from society. They were free from the bonds of greed and attachment through yogic practices. They attained spiritual excellence (Tapah Purushartha) and directed their energies toward noble pursuits. Similarly, in Prajñāyuga, refinement of thoughts, disciplined lifestyles, and a harmonious environment will lead to a flourishing existence where mutual cooperation will be the norm.

The citizens of Prajñāyuga will not aspire for material grandeur but will strive to become great human beings. True progress will be measured by the virtues and noble qualities one acquires. There will be no competition in luxury or wealth; instead, competition will be based on who has cultivated greater virtue, wisdom, and dedication. People will be recognized and honored for their exemplary deeds and traditions that inspire others. In today’s world, wealth and success are considered symbols of progress, but in the coming age, this metric will change entirely, and human dignity will be valued above all.

In Prajñāyuga, alongside material necessities, humanity will also seek “true knowledge” (Sat Jnana). Education will not be limited to earning a livelihood or acquiring worldly knowledge; rather, it will focus on refining perspectives, enhancing virtues, strengthening character, and cultivating integrity. Lives will be enriched through mutual cooperation. For this, people will seek higher guidance through self-study, spiritual gatherings, and contemplation. The presence of enlightened sages and noble individuals will be regarded with the highest reverence.

Efforts will be made to eradicate accumulated negative tendencies, suppress disturbances, and eliminate obstacles to wisdom. People will maintain discipline and balance in their lives. The true measure of heroism will be how much one has refined their perspective, character, and conduct. Only those who contribute to social welfare and noble endeavors will be admired. Those with intellectual depth will build their character based on these ideals, prioritizing the upliftment of humanity over personal gain or family needs. Wealth will not be the primary measure of success; instead, honor and dignity will be valued. Individuals indulging in selfishness and narrow interests will be criticized. Hard work will not be seen as a sign of misfortune but as a means to develop skill and excellence. The realization will dawn that effort is essential for material progress. Failure to honor labor will be recognized as an invitation to poverty and backwardness. Idleness will be viewed as a source of misfortune. The saying “An idle mind is the devil’s workshop” will be universally acknowledged. An unoccupied mind will succumb to negative thoughts, and an idle body will fall into bad habits.

In Prajñāyuga, there will be transformative changes in thought, behavior, and actions, akin to a bodily rejuvenation (Kayakalpa). This is the true transformation of the era. The foundation of this change will be the application of foresight and wisdom in making righteous decisions. Many existing notions about life and the right way of living will be overturned. Thought, fact, logic, and ethics will be tested against the benchmark of universal welfare. The belief that only the past was good will be discarded, and the future will be shaped according to progressive plans. The present will be defined by the most essential needs of today while prioritizing a bright future. Only those with an unbiased intellect, free from preconceived notions, will make sound decisions. Such individuals will be honored as the architects of the new age, and their insights will be embraced with reverence by society.

The highest aspirations of humanity will be grounded in purity and intensity. One’s greatness will be measured by how much they refine their character, actions, and nature while dedicating their capabilities to meaningful contributions. The principle of “Simple Living, High Thinking” will be the guiding inspiration. Success in life will be measured by the courage and determination with which one pursues noble progress. In the coming days, people will view the ostentatious display of intelligence, wealth, and success as superficial. True fulfillment will be found in cultivating superior talents and utilizing them wisely.

The foundation of this era’s transformation lies in halting undesirable currents in human consciousness and redirecting them toward righteous progress. The first blow in this transformation will strike personal greed and self-centered aspirations. The pursuit of luxury and material accumulation will be regarded as the lowest form of thinking and character. Negative thoughts and unethical actions arise from attachment to possessions, indulgence, and egotism. Those obsessed with accumulating wealth and displaying their greatness will be seen as morally bankrupt.

Every individual in Prajñāyuga will uphold social ethics and values. They will refrain from engaging in any action that disrupts human dignity or societal order. Discipline, courtesy, mutual cooperation, sincerity, and stability will serve as the cornerstones of life. Corruption will not only be rejected but actively opposed. Society will resist blind traditions, undesirable practices, and harmful customs. Fraud, oppression, and exploitation will be confronted with resistance. Unethical conduct will not be tolerated, and people will collectively identify and reject all harmful influences.

In Prajñāyuga, people will naturally be free from physical and mental illnesses. By living in harmony with nature and maintaining self-discipline in diet and lifestyle, they will remain healthy. Just as other living beings follow their intrinsic instincts, humans will adhere to natural laws, eliminating diseases and premature aging. Psychological disorders caused by fear, greed, attachment, hatred, and arrogance will disappear. Mental turmoil and emotional instability will be eradicated. People burdened by inner conflicts will no longer suffer, and the concept of spirit possessions will fade away.

In this golden age, everyone will live joyfully, ethically, generously, and harmoniously, sharing and laughing together. This will result in an environment of happiness and contentment. People will be free from disease and will possess peaceful minds. Humanity is inherently social; everything one receives is due to society’s support. Therefore, every individual must contribute to the advancement of society. This effort should begin with the family, the smallest unit of society. A family is not just about spouses and children; rather, it is any community where people live together harmoniously. Recognizing the family as a microcosm of society, individuals will serve as caretakers, fostering an atmosphere of unity and shared well-being.

Every home in Prajñāyuga will be like heaven on earth, filled with love, goodwill, enthusiasm, and cooperation. Family members will value discipline, organization, and virtuous conduct. They will work together to create a positive environment that fosters both present joy and a promising future. Such enlightened families will be like mines of precious gems, producing great individuals who contribute to the betterment of the world.

My Influence and Strength Shall Empower the Capable Messengers

So far, I have discussed what has been done through ignorant forces and what needs to be done. My personal connection lies with a vast organization in the subtle realm. By understanding how, when, and through what means this organization operates, individuals can better prepare themselves for the great transformations ahead and take the necessary actions.

The Role of Prominent Individuals

My second instrument consists of distinguished individuals, including:

1. Legislators and policymakers
2. Thinkers and intellectuals (manīṣī), including both philosophers and scientists

These individuals are recognized as powerful forces. If they influence societal thought patterns in response to today’s challenges, they can bring about significant changes, even by force if necessary.

Aside from the subtle beings with whom I shall collaborate in the invisible realm, the remaining force consists of the awakened souls living in this world today. These individuals are the pioneers, the leaders of change, and the commanders of the new era. They serve as the backbone of society, driving forward all creative and constructive initiatives with their influence and strength.

The Incompetence of the Extremes: The Rich and the Poor

Both the extremely wealthy and the utterly destitute are equally useless to society.

• The wealthy are trapped in their insatiable greed and never develop the clarity of thought required to break free. Their lives are consumed by accumulation, indulgence, and the display of luxury, leaving them incapable of any constructive action. Even if they wish to contribute, their sycophants and flatterers prevent them from doing so, fearing that if their patron engages in meaningful action, their parasitic existence will come to an end.
• The poor, on the other hand, are preoccupied with survival. Their lives are consumed by the struggle for food and clothing, leaving no energy for education, healthcare, or personal growth. Their limited resources are further drained by ritual expenses, such as elaborate wedding ceremonies and unnecessary social obligations. In such conditions, how can they contribute to higher ideals or uphold virtuous values?

The Middle Class: The True Drivers of Change

The most useful class in society is the middle class, as they:

• Have access to resources, time, and education
• Can think beyond personal survival and consider societal welfare
• Are capable of executing plans for constructive transformation

Within the middle class, I refer specifically to thoughtful, socially aware individuals who have a genuine interest in the welfare of the world.

A deep study of history reveals that true service to society, culture, and righteousness has always come from this class, rather than from those of high or low status. However, even within the middle class, many people engage in random, short-lived activism without clear direction.

• The elderly, despite their experience, lack the physical and mental stamina to lead change.
• Family responsibilities and rigid mindsets often prevent them from embracing new ideas.
• Therefore, middle-aged individuals with youthful enthusiasm yet balanced thinking are best suited for these transformative efforts.

This special group of capable individuals exists throughout the world, across various nations, traditions, and languages. Although societal divisions based on race, nationality, and culture have separated people, this class of enlightened individuals still possesses enough wisdom and unity to play a crucial role in this transformative period.

Empowering the Middle Class with My Strength

I am confident that these individuals will rise to the occasion and fulfill their responsibilities effectively. Through my subtle transformative process (sūkṣmīkaraṇa sādhana), I shall empower them with the necessary strength.

Currently, my Pragya Parivar (intellectual family) consists of around two million members, primarily in India and among Hindu followers. However, the middle class I speak of is spread throughout the entire world.

• So far, I have not established direct contact with them.
• They have not yet encountered my literature or ideology.
• Due to limited resources, this has not been possible—until now.

With the necessary resources now becoming available, I shall reach this vast community.

They do not need to know the names “Pragya Abhiyan” or “Gayatri Parivar”.
Yet, they will naturally feel drawn toward a powerful stream of thought.

They will experience an inner force compelling them to act and will recognize an unseen hand guiding them toward meaningful change.

The Middle Class as the Catalysts for Change

Though this class may not possess great wealth, they have the ability to mobilize and inspire others.

• Their intellect is their strength, and through their leadership, they can influence powerful figures to take action.
• They are like machines—if left unused, they remain idle, but when activated, they can drive transformation.

Social Changes that Must Happen

In the upcoming era, significant social changes will occur:

1. Gender Equality:
   • The distinction between men and women must dissolve.
   • Currently, the commercialization of sexuality has degraded women’s value.
   • In the future, men and women will live as siblings, cooperating in various fields beyond just marriage.
2. Education Reform:
   • 75% of the world’s population remains illiterate, most of whom are adults.
   • Government schools cannot bridge this gap alone.
   • The education system must shift from colonial models (such as Macaulay’s system in India) to practical and ethical learning.
3. Cottage Industries for Employment:
   • The problem of unemployment can be addressed by establishing small-scale industries in villages and small towns.
   • Cooperative societies must take charge of production and distribution instead of relying on government officials.
4. Eliminating Harmful Social Practices:
   • Excessive dowry, extravagant weddings, and unnecessary expenses must be abolished.
   • Substance abuse, such as alcohol and drugs, must be eradicated through mass movements akin to Gandhi’s Satyagraha.
5. Environmental Responsibility:
   • Waste management should be addressed by converting human and animal waste into fertilizers.
   • Urban agriculture (such as growing vegetables on rooftops) must be promoted.
   • Tree planting initiatives should be undertaken at a community level rather than relying on the government.

The Urgency of Transformative Action

The time has come for a major upheaval in human civilization.

• Many flaws are deeply embedded in society.
• These will not be removed merely through verbal criticism—a systematic, warlike effort is required.
• Societal change requires intense determination, far greater than what it took to establish the harmful customs in the first place.

A Revolution of Righteousness is Inevitable

Every nation and community faces its own unique set of challenges.
Strong individuals are needed everywhere to correct injustices and lead progress.

• Where will such individuals come from?
• Currently, they seem absent, but change is imminent.

Just as the stillness of night is shattered by the chirping of birds at dawn, so too will this era witness an awakening of noble forces.

• Who will teach this wisdom to the people?
• Who will convince individuals to prioritize righteousness over selfish gains?
• While the answer is unclear today, it is certain that a grand storm of moral transformation is inevitable.

This will be a cyclone of virtue, sweeping away corruption, injustice, and ignorance, paving the way for a new age of harmony and righteousness.

Destruction is Not Enough – Reconstruction is Equally Essential

In the Rāmacaritamānasa, the story narrates Rama’s birth, his battles, the burning of Lanka, and his coronation as king. However, this alone does not constitute the complete Rāmāyaṇa.

Whenever God incarnates, it is for two primary purposes:

1. The destruction of evil (adharma-nāśana)
2. The establishment of righteousness (dharma-paritrāṇa)

The Rāmacaritamānasa, as composed by Tulsidas, primarily focuses on the destruction of demonic forces. However, it does not elaborate on how dharma was restored, which in itself is a vast and independent subject. The process of rebuilding a just and righteous kingdom (Rāmarājya) required immense effort, strategic planning, and extensive resources.

This could not have been achieved merely through the efforts of a few warriors like Nal and Neel. It must have involved a large-scale organization and numerous constructive measures, yet these aspects are not extensively detailed in the Rāmacaritamānasa. The establishment of Rāmarājya is often glorified as the revival of the Satya Yuga (Golden Age). However, this did not occur with the mere wave of a magical wand.

The Challenge of Reconstruction

Destroying evil is one thing, but rebuilding a righteous system is far more challenging.

• Destruction is easy, but reconstruction is arduous—this is a universal truth.
• A single spark can burn down an entire village, but rebuilding it requires an organized and sustained effort.

How much more effort must have been required to establish Rāmarājya?

If the sole purpose of Lord Rama’s mission had been to destroy the demons, the result would have been only temporary relief. Eventually, the same problems would have resurfaced.

Imagine the state of Lanka after its destruction:

• Burnt palaces, scattered corpses, a stench-filled atmosphere—could this be considered a great achievement?
• Would anyone praise a king solely for leaving behind devastation?

What made Rama’s mission truly great was that he did not stop at destruction. He engaged in constructive efforts that led to a stable and just kingdom, one that is remembered even today as Rāmarājya.

This principle applies everywhere—whether in Lanka, Ayodhya, or any other land.
The true measure of success is not how much destruction has been inflicted, but how much better the reconstruction is compared to the past.

Unfortunately, the process of rebuilding is not extensively narrated in the Rāmacaritamānasa, suggesting that Tulsidas’ focus was primarily on the battle against evil rather than the aftermath. It is likely that other efforts were undertaken by different people to complete the task of rebuilding the kingdom.

Sūkṣmīkaraṇa – The Hidden Strategy of Transformation

The subtle goal of my approach (sūkṣmīkaraṇa) is similar in essence to the strategic process of transformation.

It can be compared to:

• Restoring balance by reversing a distorted state
• Lifting a derailed train back onto the tracks
• Extinguishing a raging fire and then rebuilding what was lost

Just as firefighters work tirelessly to douse flames, people breathe a sigh of relief once the fire is out. However, the true challenge remains—rebuilding the homes and structures that were lost.

During wartime, bridges are often destroyed to block enemy movement.

• The bravery of those who destroy the bridge is celebrated in history.
• But what about the engineers, contractors, and laborers who later rebuild the bridge?
• Their efforts are rarely discussed, even though they are just as crucial.

The Present Crisis – A Surge of Destructive Forces

Today, the world is witnessing a surge in destructive forces. Their goal is not creation, but devastation.

• The first priority is to stop these destructive elements.
• However, this alone is not enough—it is merely a temporary measure.
• The real solution lies in focusing on constructive efforts after the destruction has been halted.

This understanding is crucial for long-term stability and progress.

Beyond Destruction – The Need for Constructive Action

Stopping destruction is only the first step.
What must follow is rebuilding and re-establishing a better system.

• If we fail to focus on reconstruction, we risk returning to chaos.
• The real work begins only after destruction is halted.

Thus, the true essence of transformation lies not only in eliminating the negative but in building a new, stronger, and just system for the future.

The Role of a Visionary (Manīṣī) – My Subtle Contribution as a Ṛṣi

Man rises to great heights through his inner potential and the manifestation of his dormant capabilities. While this is an inherent truth, the process of austerity (tapas), endurance (titikṣā), rigorous discipline, divine association (satsang), guidance, and inspiration plays an equally significant role in expanding his abilities. Even an ordinary person, when empowered by an extraordinary force, can achieve the seemingly impossible. Those who dedicate themselves to the spiritual evolution of an era (yugasādhanā) use their words and voices as powerful mediums to uplift the collective consciousness. Such efforts awaken dormant faculties, offer direction, and bring about necessary transformations in society.

At the physical level, these individuals may seem ordinary, but their intellect, skills, and thoughts resonate with immense brilliance.

The Two Paths of the Visionary – Ṛṣi and Muni

It is well known that the Ṛṣi (seer) and the Muni (sage) are two pillars of spiritual excellence.

• The ṛṣi integrates divine consciousness with his body and mind through rigorous tapasya (austerities), then shares this wisdom for the benefit of humanity.
• The muni engages in deep contemplation, study, and meditation, refining the collective thought process of society.
• If one symbolizes purity, the other represents intensity.

Both strive to expand their consciousness through intense spiritual practices, becoming powerhouses of inner strength capable of shifting the course of thought.

Unlike munis, who conduct experiments in a tangible form, a ṛṣi does not necessarily require direct engagement. Even in subtle form, a ṛṣi can influence the environment, instill noble virtues, and cultivate a higher culture.

The Essence of a True Thinker (Manīṣī)

In worldly terms, the word “manīṣī” refers to a person of immense intellect who has completely mastered his own mind. He does not let his mind control him but instead directs his mind through his wisdom. Such a person is called a Manīṣī, and his unique intellectual power is called Manīṣā.

The scriptures state:
“Manīṣā asti yeṣāṁ te manīṣiṇaḥ”—Those who possess true wisdom are Manīṣīs.

However, they also state:
“Manīṣiṇastu bhavanti, pāpāni na bhavanti”—Many may be intelligent, but not all are pure-hearted.

Being intelligent and talented is one aspect, but possessing an untainted, sacred heart is another. This truth is even more relevant today. In the modern world, there is no shortage of intellectuals, writers, researchers, and scientists, yet their intellect has not been refined through austerity (tapas).

Why is Literature Failing Society?

There is no shortage of books, newspapers, or magazines today. If we judge only by quantity, it appears that both the number of thinkers and the number of readers have increased.

Yet, why is there no real impact?
Why do most writings cater to triviality rather than upliftment?

The answer is simple:
“Pāvanāni na bhavanti”—Their works lack purity.

If high-quality thought and noble ideals were being expressed in literature, society would not be plagued by today’s moral and intellectual corruption.

The Role of Thought in Transformation

I have stated before:
“A new era is born from the churning of ideas, not from bloodshed or weapons.”

• Revolutions occur not by violence but by intellectual awakening.
• Societal reconstruction happens not by destruction, but by establishing noble ideals.
• The greatest distortions in society have been caused by intellectuals themselves—by those who misused their intellect for divisive ideologies, religious and racial conflicts, and mass destruction.

If these intellectuals had cultivated purity, if their hearts were refined through austerity, if they had been empowered by the force of tapas, they would have:

• Given birth to constructive revolutions
• Created enlightening literature
• Led movements that uplifted humanity rather than destroyed it

When Hitler envisioned the “Superman” ideology, he first redirected the entire national intellectual framework toward his philosophy.

• He reshaped Germany’s education system
• He molded newspapers and literature to propagate nationalism
• He mobilized scientists and scholars toward Nazi ideology

The result?
Germany, despite its intellectual and industrial strength, plunged into arrogance, mass destruction, and ultimate downfall.

This is the impact of a thinker (Manīṣī).
Had this intellectual revolution taken the right direction, Germany could have led the world toward enlightenment.

The Influence of Intellectual Thought on History

• Karl Marx changed economic thought through his book Das Kapital, leading to the collapse of feudalism and colonialism.
• Rousseau’s writings laid the foundation for modern democracy.
• Harriet Beecher Stowe’s novel Uncle Tom’s Cabin ignited the abolition of slavery in America.
• Buddha’s wisdom, built on rational inquiry, led to a massive philosophical revolution.
• Gandhi, Patel, and Nehru’s independence movement was indirectly influenced by such intellectual thought.

These thinkers did not merely write books.
They refined their consciousness through tapas, accumulated spiritual energy, and influenced their times profoundly.

My Vision for Thought Revolution

In today’s chaotic world, torn between prosperity and destruction, we must recognize the core values that define human dignity.

• The intellect must be trained in discernment (viveka).
• Material progress must be guided by a deeper understanding of truth.

True spiritual knowledge (adhyātma-jñāna) is more powerful than science—it can:

1. Correct distortions in human nature
2. Establish absolute truth
3. Integrate purity with intensity in individual character

I have chosen Manīṣā (intellectual refinement) as my tool for this transformation. I envision a brighter future and am committed to shaping the collective consciousness toward a higher direction.

• A new generation of enlightened thinkers must emerge.
• A strong intellectual current must sweep away falsehoods.
• The deeply embedded distortions of modern thought must be reversed.

For this, we need a synthesis of Ṛṣi and Muni—a fusion of the wisdom of a sage and the intensity of a seer.

Laying the Foundation for a Thought Revolution

Like Vyāsa, Buddha, Gandhi, Marx, Luther King, and Aurobindo, we must create a mass awakening of thought.

This is not a superficial change but a deep transformation, requiring:

• Scientific analysis of meditation, worship, and spiritual disciplines
• Revival of Vedic medical sciences for mental and physical well-being
• Understanding of sound energy, fire rituals, and their role in human evolution
• Research into ancient techniques for enhancing human vitality

I have incorporated these ideas into my research—reviving the Atharva-Vedic traditions for modern application.

Through my subtle influence (sūkṣmīkaraṇa sādhana), I will:

• Guide the intellectual community toward constructive research
• Inspire scientists to align with spiritual wisdom
• Facilitate the emergence of a new intellectual movement

The force of my resolve will soon manifest, shaping the world’s intellectual and spiritual evolution.

I may not be visible, but my influence will be unmistakable.

An Attempt to Shake the Intellectuals

There was a time when sages, philosophers, and thinkers were considered the highest echelon of society. Their words held immense influence over rulers, wealthy elites, and prominent groups. No one dared to ignore their guidance, as their ability to provide timely direction and insight was unparalleled.

Philosophers were the foremost class among intellectuals. They authored scriptures, addressing the most pressing issues of their time. They held absolute authority over platforms of discourse (vyāsapīṭham), commanding respect from kings to the common man. Even today, we see remnants of this class in writers, poets, and artists, but they lack a clear direction or purpose. Many among them have become mere servants of the wealthy, producing work that aligns only with the interests of their patrons.

Publishing has become a commercial enterprise, controlled by financial interests rather than intellectual freedom. Writers must adhere to what publishers deem profitable, as only then can they earn a livelihood. Today, countless newspapers, magazines, and books are published, but independent thought is nearly absent. The voices of writers and thinkers are shackled, their original ideas suppressed. Those who attempt independent publications struggle to sustain themselves, as there are no patrons for genuine intellectual inquiry.

The Decline of Scientific Integrity

The second class of intellectuals comprises scientists. In ancient times, philosophers also played the role of scientists. Figures like Charaka, Kaṇāda, Nāgārjuna, Yājñavalkya, and Droṇāchārya were engaged in scientific discovery, while sages like Vyāsa, Kapila, Vasiṣṭha, and Gautama introduced new philosophical paradigms.

Today, both these groups have lost their former stature. Scientists of the past century contributed immensely to practical advancements—electricity, transportation, communication, and industrial machinery have transformed human life. Pumps, motors, steam engines, airplanes, and telecommunication have revolutionized society. Their contributions deserve gratitude from humanity.

However, modern scientists, like philosophers, have also lost their autonomy. They lack independent research facilities and are forced to work for the wealthy elite. Scientific innovation is now dictated by corporate interests, leading to confusion and moral decay.

• Film and media once held the potential to be powerful tools of knowledge and culture, but they have been misused.
• The printing press, a monumental achievement, is being squandered on trivial and exploitative content.
• Scientists today are engaged in the development of destructive weapons, with nearly 50,000 researchers devoted to military innovations.

These scientists are rewarded not only with wealth but also with prestige, a privilege not available elsewhere. As a result, their talents are diverted away from constructive innovations. Wealth and comfort appeal to all, including philosophers and scientists, leading them to serve financial masters instead of society.

Breaking Free from This Downward Spiral

This is a tragic downfall. But who will lead the way out?

Scientists should be inventing tools for self-reliance, such as machines for cottage industries that would:

• Create employment opportunities
• Alleviate poverty and financial hardship
• Increase domestic production and self-sufficiency

Examples include:

• Hand-operated mills, oil presses, spinning wheels, looms, blacksmithing tools, carpentry machines, and simple water pumps
• Locally manufactured paper production units in every village
• Solar-powered cookers and heaters to reduce energy costs

Despite the potential for enormous progress, such innovations are rare. The so-called cottage industries have become a mockery, burdened by inefficient planning and execution. The gap between inventors and manufacturers is immense, leaving consumers with poorly designed and ineffective products.

If cooperative models were efficiently implemented, raw materials would be sourced affordably, and markets would be developed for locally produced goods. If this were achieved, we would no longer be solely dependent on agriculture, and livestock farming would become highly profitable.

However, scientists and entrepreneurs are failing to deliver.

• Cottage industries are struggling.
• Brilliant minds are migrating abroad, serving foreign economies.
• Investors are uninterested in funding innovative local industries.

The same applies to philosophers and intellectuals. As time accelerates, problems become more complex, and the need for clear solutions grows. Society needs insightful literature that offers real answers, but this field, too, is in decline.

The Crisis of the Intellectual Class

Every day, millions of pages are printed, yet little of it serves the needs of the people. Books are being translated and rebranded, rather than original works being created. Independent thinkers, like Karl Marx, who spent 17 years writing a single book, are now nearly extinct.

This decline in philosophical and scientific leadership is alarming. The loss of intellectual integrity and moral compass among thinkers is as dangerous as the emergence of a “Brahmarākṣasa” (demon-intellectual) in ancient times. Today, we may not have given them a new name, but their presence is unmistakable.

How to Reverse This Decline

Criticism and analysis are not enough—action is needed.

1. I will ensure that scientists stop using their intelligence to create weapons.
2. Both factions (philosophers and scientists) are currently obsessed with defeating their enemies, but after my subtle intervention (sūkṣmīkaraṇa), this will cease.
3. Brilliant minds will be redirected towards constructive innovation—particularly cottage industries and sustainable technology.
4. A new generation of independent writers and thinkers will emerge, free from financial dependency on the wealthy.

A revolution in scientific research and literature is imminent. This new class of intellectuals will not seek validation or wealth—they will write, think, and invent solely for the progress of humanity.

I firmly believe that:

• High-quality literature can be published and distributed at minimal cost.
• Authentic knowledge can reach every household, bypassing commercial publishers.
• Time will shape its own solutions, just as stars shine brightest in the darkest night.

Both scientists and philosophers will transform. From their ranks, new visionaries will rise, capable of solving today’s pressing problems. My contribution to this transformation will be significant, though it will remain subtle and unseen by many.