Total: five months. Total: five months. for 150 days.
for 150 days. ten
ten malamalas per day,s per day, hour each; so,
hour each; so,
sessions? Thus one can arrive at the n
sessions? Thus one can arrive at the number of days required. Let us say that umber of days required. Let us say that one sits twice a day for oneone sits twice a day for one be an average of five
be an average of five malamalas per hour. s per hour. How many hours a day can one sHow many hours a day can one sit, dividing the time it, dividing the time into severalinto several mantra.
mantra. Some beginners Some beginners manage only, manage only, say, onesay, one malamala per ten minutes. per ten minutes. Allowing for distAllowing for distractions, let itractions, let it twenty per cent. That is 1500
twenty per cent. That is 1500 malamalas. Calculate how long it takes one s. Calculate how long it takes one to complete oneto complete one malamala of the given of the given How long would that take? Le
How long would that take? Let us first check into the amount of time needt us first check into the amount of time needed for 125,000 recitations plused for 125,000 recitations plus reason for which will become clear below.
reason for which will become clear below. complete observance of
complete observance of gayatri gayatri will be 2,400,000 mental recit will be 2,400,000 mental recitations, plus ten or tations, plus ten or twenty per cent, wenty per cent, thethe example, the
example, the gayatri gayatri has twenty-four syllables), and do that has twenty-four syllables), and do that many hundred thousand. many hundred thousand. So So that a realthat a real purash-charana
purash-charana, the principle to be obser, the principle to be observed is: count the number of ved is: count the number of syllables syllables in a given mantra (forin a given mantra (for been in units of 125,000 plus twenty per cent.
been in units of 125,000 plus twenty per cent. Actually, these are for beginners. Actually, these are for beginners. To determine a fullTo determine a full many repetitions of special mantras from ti
many repetitions of special mantras from time to time and for specific periods. me to time and for specific periods. Normally, these haveNormally, these have In our tradition we have been advising people to undertake special
In our tradition we have been advising people to undertake special anu-shthanas (observances) of soanu-shthanas (observances) of so I have heard similar stories from other brother disciples.
I have heard similar stories from other brother disciples. replied.
replied.
the benefits of 10,000,000
the benefits of 10,000,000 gayatri gayatris. s. Have you not felHave you not felt it?” t it?” “Yes, indeed I “Yes, indeed I have felt it, have felt it, so gratefully”-- so gratefully”-- II compassionately, “Why do you need to do t
compassionately, “Why do you need to do that when I have done it all. hat when I have done it all. I have already passed on to I have already passed on to youyou and here
and here I am I am running around running around American American cities? cities? How wilHow will I l I make any make any progress?” progress?” He said, He said, ever soever so Minneapolis.
Minneapolis. I complained, “You have great disciples I complained, “You have great disciples sitting in the Hisitting in the Himalayas doing all thatmalayas doing all that tapasyatapasya,, to do all
to do all these recitations. these recitations. I recall one I recall one day in 1972 driving day in 1972 driving my Gurudeva along Hennepin my Gurudeva along Hennepin Avenue,Avenue, Quite often a Guru in his Grace p
Quite often a Guru in his Grace passes on the power of the mantra to asses on the power of the mantra to a disciple without the latter havinga disciple without the latter having number of remembrances to attain a desired result for oneself or for o
number of remembrances to attain a desired result for oneself or for o ne’s students or seekers.ne’s students or seekers. powers inherent in the mantra and is able to use the mantra with just one or three or s
powers inherent in the mantra and is able to use the mantra with just one or three or such other minimumuch other minimum twenty per cent” is definitely efficacious to achieve the
twenty per cent” is definitely efficacious to achieve the siddhi siddhi, that is to say, that one then has the, that is to say, that one then has the siddhi
siddhi(s) of that mantra. The formula of “number of syllables multiplied by hundred thousand plus(s) of that mantra. The formula of “number of syllables multiplied by hundred thousand plus purpose
purpose of of self-purification self-purification and and liberation liberation only, only, or or (b) (b) to to obtain obtain a a desired desired result, result, or or (3) (3) to to attain attain thethe Another subtle differentiation may be understood here. One may do such undertakings (a) for the Another subtle differentiation may be understood here. One may do such undertakings (a) for the eliminate someone's animosity towards oneself, and so forth.
eliminate someone's animosity towards oneself, and so forth. as to
as to be able be able to buy to buy a a house, or house, or capture power, capture power, or improve an or improve an organization, or regain organization, or regain friendship, orfriendship, or prevent accidents foretold, to prolong life, to alleviate financial problems
prevent accidents foretold, to prolong life, to alleviate financial problems, to achieve a specific goal such, to achieve a specific goal such Those that are done
Those that are done sa-kama sa-kama may be for specifi may be for specific purposes, such as to warc purposes, such as to ward off or heal an d off or heal an illness, toillness, to practised
practised guru-prity-artham guru-prity-artham, for guru's satisfaction, to receive grace., for guru's satisfaction, to receive grace. way for the
way for the nishnish--kamakama goal. Even the desire for liberation may be dropped, and the mantra may be goal. Even the desire for liberation may be dropped, and the mantra may be same as the first, but with an ultimate desire which is
same as the first, but with an ultimate desire which is nishnish--kama.kama. There theThere the sa-kama sa-kama desire is to pave the desire is to pave the because my husband won’t let me as he becomes jealous.” To correct such situations, the practice is the because my husband won’t let me as he becomes jealous.” To correct such situations, the practice is the
life of
life of prayer, worship prayer, worship [or service], [or service], but pbut practical obstacles ractical obstacles come come in the in the way. way. “I ca“I cannot nnot pray or pray or serveserve as: may my husband’s nature change;
as: may my husband’s nature change; may I grow rich, (2) a subtler kind for may I grow rich, (2) a subtler kind for example is, I want to live aexample is, I want to live a gain the purification leading to liberation.
gain the purification leading to liberation. Sa-kamaSa-kama is of two kinds (1) to fulfill a personal desire, such is of two kinds (1) to fulfill a personal desire, such desire” for fruit
desire” for fruit and result. and result. Mantras without motives Mantras without motives areare nish-kamanish-kama, “without desire,” practiced only to, “without desire,” practiced only to
M
as hurting someone, and so forth, one may undertake an expiation which has the effect of self-karma. In fact, whenever one realizes that one has transgressed a universal law, committed a “sin”, such This whole process is based on the principle of prayash-chitta, expiation. A voluntary paying off of the and more beautiful start; the karma has been paid off.
phase of dissolution before creation, a readjustment. When the crisis has passed, you will see a fresh does not know his science and has put me in trouble. No, do not abandon the undertaking. It is the time. Do not give up right there in the middle, saying – uh oh, this mantra is very harmful; my teacher would fructify slowly over a lifetime, or even over the next five years, come to the surface in a short obstacles, unwelcome changes. This is like homeopathic medicine. Some karmas and samskaras that It is quite normal that during the course of a purash-charana you will experience unexpected upheavals, the mind that way.
and thus keep repeating the same short observance till you are a multimillionaire. It’s perhaps easier on mantras!) one may do it piecemeal. Do 125,000 at a time, pause a while, start the same number again,
If one feels too overwhelmed by the idea of so many millions (because it is not currency notes but a business office, one goes to God’s office and keeps the requisite hours. That is all.
charana of gayatri or mrityunjaya, or of any such long mantra, in three to five years. Instead of going to By keeping to the same kind of calculations as above, one may complete such an ambitious purash-themselves without effort.
completed such an observance have become charismatic to many seekers and draw students to of diligence under guidance. The preceptor prays for their successful conclusion. Those who have determination. Those few who have undertaken such an observance are continuing with varying degrees or are retired and have made their five-year spiritual plans with care. They are people with a syllables) plus the twenty per cent. These are individuals who have no special worldly responsibilities, Few aspirants have undertaken the full 2,400,000 gayatris or 3,200,000 mrityunjayas (which has 32
two hours (with break in between) at night. half hour after coming from work,
One hour in the morning,
such adjustments in life, find time to sit three and a half hours per day. Somewhat as follows:
sleep is naturally reduced. It can be further reduced through the practice of yoga-nidra. One can, with distractions, like social parties, videos, reading stories and so forth. As the japa proceeds the need for If one is serious about one’s spiritual life, or to obtain any other result, one should cut out some other may bring intense results that you are not ready for. Therefore, the middle path is the best.
inherent in the mantras, do not wish to be rushed. Too many adjustments all at once in the subtle world really very highly accomplished sadhaka, try not to do it this way. The ‘deities’, conscious powers Well, if one has a lot of time and inclination, can one complete it in a very short time? Unless you are a would like to complete it in such and such time; God and Guru, please bless me” and then do one’s best. japa to complete it on time. That is a distraction. One may simply express to oneself the desire that “I
the North Pole drops in at the ashram with a dire spiritual need and then one wants to rush through the intervene: a child gets sick, a wedding has to be attended, an unexpected visitor from somewhere near
offerings. Setting a time limit causes unnecessary stress and anxiety because external circumstances best not to set a time limit. In my present circumstances, it takes two months to complete 125,000 fire
for the lazy full-time sadhaka. For the likes of us who have households or ashrams to think about, it is of 125,000 might be completed in the shortest possible time, normally never more than three months– In ancient times, and for those today who manage to lead the life of sadhana full time, a purash-charana
least ten per cent.
If one wants it done in this way, it is still advisable to do some malas by oneself at the same time, at practice in full and with diligence.
hours, because there is no shortage of those who would promise, but not actually undertake the set priest should come and either live in one's own ashram or house, or at least come for a certain number of
repetitions. It can cost more if one decides that the japa is to be done with fire offerings, or that the thousand rupees (one may calculate the equivalent in dollars) for a purash-charana of 125,000 projects for the mission as well as for beloved disciples. The cost has run to a minimum of eight
certain purposes when I did not have time to do the japa myself, so as to try to accomplish a number of such a priest who is sitting practically full time. I have employed such priests in the past to achieve sit daily and do the japa for the officiant ( yajamana's) benefit. But the yajamana needs to take care of initiator before starting the long japa practice. One may also employ a priest of a sattvic temperament to do it even longer. His/her mantra will be more effective if s/he gets initiated into it by a yoga-qualified certain number of times to achieve the desired goal. A householder leading a worldly life may have to A teacher priest initiated in the yoga tradition who is not yet a master, may have to do the mantra a s/he is somehow going to serve or achieve a spiritual goal.
will be enabled to give service to others. Not everyone walking down the street can be helped unless so only if thereby the recipients of such grace will receive short term or long term spiritual benefits or and thus achieve a desired goal for his mission or for the benefit of his disciples and seekers. He will do A Master may be able to use a mantra once, thereby make the necessary adjustments in the subtle world Now, back to the application of the practice of mantra.
soporific.
glass of milk with saffron cooked in it. Ask any Indian woman how exactly to do that. It is the gentlest together with two or three round black peppers. It is a very wise balancing act. At night one may take a tablespoon!) of melted ghee in the milk will do (but not if you have a heart problem or are overweight), little ghee to the hot milk. For those in the West half a teaspoon (for the hardy Punjabis it is a almonds are soaked overnight, skinned in the morning, ground, cooked with a glass of milk. Some add a To replenish themselves the people in India often take hot milk, boiled with ground almonds. Five often require a special allowance for extra milk and some (cow’s) ghee daily.
Nourishing sattvic food is often important. The priests who undertake such performances for others requires arranging things. Gently does it.
always slower. When one is rested, the progress is faster. Allow yourself deftly periods of rest. It all
that day– keep doing. The mood will pass and you will be happy. When one is tired, the going is determined to complete it, even if on some days your tiredness tells you to do no more than one mala Do not struggle. Do not abandon. Take to the middle path. Forgive yourself. Accept yourself. Remain to some of this writer’s lectures on the Yoga-sutras given in Calgary) appear on the surface and subside. moments of unprecedented peace, then again an urge to quit. The samskaras (on whose workings listen different stages, moods, and feelings. Ennui, boredom, fatigue, great bursts of energy and enthusiasm, Now, in the course of the performance of such an observance one’s mind will pass through many
Temple for a specific number of days. But the most purifying is japa.
may be ordered to clean the shoes of all those who enter the Temple, or to sweep the floors of the elder for a time, or by going on a pilgrimage, or fast, or a period of silence. In the Sikh tradition one
that person’s saumanasyata, good mindedness, eupsychea. But the force of samskaras is strong and the other person, such a change is often a temporary one. It will solve your immediate problem by evoking Again, I have found that if you wish to solve the problem by bringing a change in the character of the temporarily upset or angry, the change will be quicker.
change will be more deep-rooted. On the other hand, if one wants to win over someone who is bringing character changes in the perpetrator. The latter will take a longer time than the former but the
needs to decide (a) does s/he want to win the case, or (b) does s/he want to win the person over by going on for years, brought about by some very vindictive people against someone innocent. The victim
One needs to decide by what mode one wants to solve a problem. Take the situation of a court case dedication in oneself.
span thus enhanced. In that case the enhancement of life span will not occur unless one discovers such combines the effect of (a) curing a chronic illness and (b) giving oneself to service of others with the life incidentally, be cured of the disease while achieving liberation. To someone else I give a mantra which in favour of seeking liberation, the effects of his past selfishkarmas will be reduced and he will, life to be able to complete his spiritual work for liberation. Or, that b ecause he is giving up other desires of his illness he will dedicate himself to liberation. Or it may be that I want him to have more time in his may be combined with the thought that if the practitioner ( sadhaka) completes this practice and is freed mrityunjaya mantra as a prayer for health, or as a prayer for spiritual liberation. Or the two purposes In the sankalpa come the subtleties of the motives and purpose. I may give someone the same maha-appended herewith.
are set formulas recited for the sankalpa. A summary paraphrased from Sanskrit into English is The special practice begins with a sankalpa, a special resolve as to the place time, person, motive. There (mula-mantra) do the special ones while walking about, etc.
Special purash-charana practice counts only done sitting down. One does not, unlike one's guru-mantra money due to you from a tax refund. Try to become a millionaire in mantra.
count it in the final calculations. Better to do more than to lose some. Be greedy as you would with mala. The daily link must be maintained. If the mind was unsettled during that one mala, it is best not to Even if one is ill, or travelling, or busy with sick children, one should sit at the fixed time at least for one not between 12 and 3 in the day or at night.
day at flexible times. One may of course, have as many brief or extended sessions as one desires, but It is advisable that one sets at least one fixed time of the day to sit. One may have other sessions in the choose to sit with a qualified preceptor to learn this art fully.
topic in a cassette titled How to do long mantras faster (available from the Meditation Centre). One may mind. As one dives deeper, the speed automatically improves. I have given some instructions on the less. It has nothing to do with moving the tongue, but with going into higher frequency layers of the passes, and one learns the special art of being able to do the mantra faster, the time taken gets less and
There is always a concern among beginners as to the amount of time it takes to do long mantras. As time of japa means 1,500 malas.
hours a day one can sit, and thereby calculate how long it would take to complete the practice. 150,000 As we have said earlier, one needs to calculate how long it takes to do one round of the mala, how many 150,000 repetitions.
cent more without any fire offerings. In other words, a 125,000 purash-charana ends up consisting of If you do 125,000 japa without the fire offerings, do ten per cent more with fire-offerings, or twenty per
be
When you do a mantra with an ulterior motive, for instance, the maha-lakshmi-mantra, let the sankalpa answered, or one’s own silly and confused unconscious mind.
“skill”. One may also ask the Guru within, but it is tricky to discern whether it was the Guru who shastra but, again, in my experience, it is all a matter of learning by experimentation and refining the
How do I know how much japa is needed for a given purpose? It is written in the works on mantra-“Mother give me food.” It is of no use.
is like saying, “Mother give me food.” She says, “I am serving it now.” You still keep on saying, amount needed for a specific purpose, it often becomes self-defeating and nothing gets accomplished. It I have found in my experiments that if one keeps on doing the same practice beyond the requisite others.
Also, do not grant such boons to those who will not give of their life to a spiritual pursuit or to serve years to overcome my resultant illness.”
not to use it for terminal cases. He said, “At one time I used it in a terminal case, and it took me seven cassette with earphones. When the Master once taught me a healing method and mantra, he warned me gayatri for the person’s peace of mind. If the person cannot do japa, I simply let them listen to the person’s peace of mind, and not for a cure. In the case of irremediable illnesses, I give the shatakshara
that the illness is terminal. Yes, do it, have it done, but as a prayer for liberation and for the dying Do not try to remedy irremediable situations. There is no point in trying to do mrityunjaya if one knows committing murder. Do you still want to be a Guru?
remedied. So, a preceptor has to watch for such situations constantly, otherwise you could be mantra, then have it completed through priests (and to cover the expense) and the situation was for whom there was anger in the practitioner’s mind. I had to tell the practitioner to stop doing the adverse effects began to tell not on the situation that was meant to be corrected but rather on the person had a lot of anger against someone else – and the thoughts of that constantly intervened in the japa. The In one case I gave someone a mantra to practice to help them win in a difficult situation. The practitioner refine the art of making your japa more and more effective.
secretly, and (b) describing that person’s virtues to others and meaning it. Slowly you will learn to mind pure but also do some positive acts secretly, like (a) doing things beneficial to the other person
japa you will not accomplish your purpose. For this maitri bhavana, not only do you need to keep your for a change in him while your mind recounts all the injustices he has done to you. Without such pure characteristics. Then, you must be perfect in your own maitri bhavana (Yoga-sutra I.33). Do not pray trying to change an “enemy” into a friend by making him a more saumya person, one with moonlike only japa will not do. Your own acts should match the purification you desire in the other. You are BUT...
that person? Do not hold on to anxiety. Surrender.
no one else either. Mantra means secret. Keep it a secret. Do not even inquire: Is there any change in indifferent to all his external acts. Meet politely. Make no special overtures at this time. It is best to tell When you are doing the japa to change a person or a situation, do not say anything to him. Be our students. There are not enough months in the year to accomplish everything.
or verbal level, or at most at madhyama, the mental thought, and cannot take full responsibility for all Gurus do to change us. But, then, the Gurus have astras, missiles, we have only the mantra at vaikhari, do the same japa again next year, and so on until the samskara is completely wiped out. This is what the people revert to their nature in other relationships. Then I have to keep repeating the same experiment –
one’s preceptor. The preceptor’s presence is often also conducive to discipline.
(observance). This has the added advantage that if any problems arise, one has the ready guidance from On the other hand one may withdraw to one’s Guru’s Ashram to complete such an anu-shthana if a hundred members undertake the practice at the same time.
location and it will create a pacified collective mindfield. The same effect can be obtained hundredfold the members of an institution, a qualified preceptor may choose to perform the observance at that then it is advantageous to perform the observance at that location. For example, if there is strife among However, if one wants something accomplished for a specific home, or for an ashram or an institution, exterior noises, one may soundproof the location as much as possible.
or two- candle-power bulb. The curtain should be dark, and if one is prone to being disturbed by aside a room that should be darkened as much as possible, leaving, perhaps the light of a candle or one-least once a day for the duration of the observance. For the purpose of intense practice, one may set One needs to set a special seat for the performance of the purash-charana, and resolve to sit there at able to place another remaining sum at my master’s feet to help with the hospital project.
Foundation. Also from the same donation, at the time of taking sanyasa (vow of renunciation), I was kind donation enabled the debt to be paid off, and some small additional amount started the Rishikesh additional havana or homa (fire offerings) at our residence. Three to six months later an unexpected travels. 125000 Lakshmi-gayatri japa was done by very highly qualified priests, plus ten per cent financing the family and the mission, including the heavy cost of children’s schooling, plus my own While still a householder in 1990, I had a personal debt of $40,000 and no way to pay it as I had been
hundred dollars, but perhaps much more, because they will add all sorts of pujas.
kindling, if done by oneself. If done through a priest, add the priest's offerings of not less than two (mixture of aromatic, curative, depollutant herbs and parts of plants and trees, available ready-made) and and finances. A 125,000-ahuti yajna may cost up to one thousand dollars in the cost of ghee, samagree The best is to perform a yajna, fire sacrifice. It is the most effective way of japa. But it is costly in time But, then there needs to be a certain level of purity within in order to benefit from such freedom.
For those seeking liberation ( moksha) any time is permissible; for women also any time is appropriate. myself for the benefit of others. Also it is said : mumukshunam sada kalah strinam kalash cha sarvada , on that. For yogis the dates are not that important and I do not consult astrologers for the ones I practise There are certain days on which a practice may be started. A good astrologer will be able to guide one time is convenient to you, preferably in the morning is best for the fixed time, flexible for the rest.
Another question often asked is what is the best time of the day to do the purash-charana? Whatever subtlety, purify and refine it as much as possible, and serve the deity with your japa.
in return and they do not like that; then you will have to pay a price. So, look into the motive with great fellow beings.” Otherwise you are asking the deities to do things for you without giving them anything serve others, for which I shall give ten per cent of my time and energy to serve God, guru, deities and her gift. And thus being freed of some burdens, I shall be able to fulfil my totally unselfish desire to condition for yourself, “If the Great Lady is pleased with me, I shall give away at least ten per cent of That should suffice. Do not set other conditions, like, “Gimme a million dolla cheque.” But, do set this
for the pleasing of maha-lakshmi through the guru's pleasure, guru-pritya maha-lakshmi-prity-artham
Abandon thyself. Lay claim to nothing. nothing. That is important.
the japa today and expect a jump in the Dow-Jones tonight. Surrender, carry on as though you had done special purash-charana may take up to six months to filter up into the exterior world. So, do not finish the exterior world, some changes occur in the subtle world.” I have often found that the results of a Swamiji, our Baba, Swami Rama of the Himalayas used to say, “Six months before anything happens in quantum leap on one’s spiritual journey.
The word purash-charana means a step forward. When one undertakes such observances one takes a intensity of the mantra-observance and increases its fruit.
enhances the
changed inclinations become pleasant experiences and cease to be enforced disciplines. As a result, this simply want to sleep, eat, speak, indulge in sexual relations less, without any prompting. Then these change of inclinations during the mantra-observance. One may
Even if one does not intentionally undertake such associative disciplines, quite often one finds a natural writer’s paper titled Five Pillars of Sadhana, and his cassettes on the practice of silence and celibacy. ask to undertake such disciplines. For the details of five such components of discipline, please see this disciplines of sadhana but deep inside every preceptor longs to find students and disciples who would need to follow for the duration of the observance. Teaching in the West, we do not emphasize these people in India and in some other countries like Thailand invariably ask as to what other disciplines they
like onions and garlic. Or they may refrain from salt, or eat only boiled food without spices. In fact the non-vegetarians may become vegetarian for that duration, or may refrain from rajasic and tamasic foods silence, fasting, refraining from certain foods, a period of celibacy and so forth in varying degrees. Some There are very strong traditions of coupling the mantra practice with other ascetic observances such as optional. The blessing comes from within oneself.
However, in the case of priests specially employed, an extra offering to them or to the preceptor is unselfish anonymous donation. The rider is: do not expect a return, and it will return to you tenfold.
secrets of becoming prosperous; give away one per cent, better ten per cent, of all your energies as an it not be done with a feeling of burden but as an expression of helpless love. This is also one of the deal just as the japa is not. If one prefers, one may even make a donation to one’s favourite charity. Let charana. We often give such an offering coupled with cloth, fruits, or whatever else. It is not a business to put aside ten per cent (tithing), or even 1 per cent of one’s income for the duration of the purash-India, as also in other spiritual traditions, to make an offering to the priest and the preceptor. The ideal is No yajna, sacramental act is complete without a dakshina, a gift offering. It is a normal tradition in
Here, a point that I have not often emphasised, or even stated, for fear that it would be misinterpreted. Guru-chakra, go to Tarakeshwar in the Garhwal Himalayas; and so forth.
(thousand names of Vishnu) at Badrinath for the same purpose; to practise the special mantra of the husband; Naina devi temple to pray for curing eye disease, or one may reciteVishnu-sahasra-nama temple at the southern land’s end of India for doing a special version of mrityunjaya to obtain a desired Anasuya near Gopeshwar in the Garhwal Himalayas to ask for a desired offspring; the kanya-kumari example, the mani-karnika ghat cremation ground in Varanasi for mrityujnjaya mantra; the temple of There are also special sacred places where one may do the purash-charanas of particular mantras. For
3
(Jupiter) in Libra, Venus in Sagittarius, Saturn in Aquarius, Rahu in Scorpio, and Ketu in Taurus, The sun being in Sagittarius, the moon in Aries, Mars in Sagitarrius, Mercury in Sagittarius, Guru yoga and karana are being omitted here),
In the Krittikas (Pleiades) constellation in the Scorpio sign of the Zodiac (and some finer calculations of On the twelfth day of the bright fortnight of the month whose constellation is Mrga-shiras, on Saturday, On the fourth day of the month of the constellation Pushya (Aldabaran) in the solar calendar,
In the month of the eighth lunar mansion
During the northern passage of the sun above the equator, In the year named Parthiva (1993-94)
or local era,
years of the era of emperor Vikramaditya having elapsed (and you may choose to add any other national 1955885093 years of the current creation era having elapsed, 5093 of the Kali era having elapsed, 2049 During the Buddha incarnation, in the year called ,
In the first quarter of the twenty-eighth Kali Yuga,
In the seventh of fourteen Manu Intervals, known as Vaivasvatha, In the cycle of creation known as the kalpa of the White Boar,
2
In Brahma's day in the forenoon
Calculated according to the systems established by sages such as Garga and Varaha, Now,
Rishikesh;
In the precincts of such ashrams as Badri-nath, at the ashram of Swami Rama in the holy city of
Above the equator, to the west of the holy land of Kurukshetra, between the rivers Yamuna and Ganga, Comprising forty-six provinces, numerous forests with nine major ones and twenty-four major rivers,
1
Among them, Bharata , unique and most favored by the gods,
On this particular continent ( Jambu-dvipa by name) are nine subcontinents, longitudes.
Constituted of seven great continents which are surrounded by seven seas all joined by the latitudes and Held firm by the axis-mountain Sumeru and others,
Supported by eight guardian forces in each of the eight directions the worlds below
Is a tiny mustard seed: the Earth, situated between the seven worlds above and the seven layers that are Among those thousand snake-hood galaxies, on one of those hoods
Upholds a thousand galaxies: the hoods of Shesha, King of Serpents,
Cosmic intelligence, cosmic ego, earth, waters, lights, airs, spaces, and many more; In this sector of the universe, veiled in unmanifest matter and its manifestations: Among His many trillions of universes spinning in the vast ocean of forces, He of infinite power,
The great Lord, Narayana, the Spirit meditating upon the waters,
Endowed with unthinkable, immeasurable, infinite potencies and powers Playing forth with his supreme shakti, his original Lady Nature
The very Self comprising the essences of existence, consciousness and bliss
All creation being in his imagination and knowledge, who is the substratum of all--Here,
would recite a sankalpa, of which this is a summerised paraphrase:
ceremony or undertaking an observance (anu-shthana) in Rishikesh on December 25, 1993 at noon, he If, for example, the author's close friend, the late Dr. Usharbudh Arya were performing a Vedic
5 The fourp u r u s h a r t h a s , end purposes of human existence, respectively, the pursuit of virtue, material means thereof, desire, and f inal liberation. 4 Chosen deity.
doesn't recognize Uranus, Neptune or Pluto.
3 Rahu and Ketu are the north and south nodes of the moon and constitute the eighth and ninth planets in the Vedic astrological system which 2 Some of the finer divisions of the day (beyond the morning, f orenoon, afternoon, evening divisions) cannot be translated into English.
1 The official name of the country in the Indian constitution is "India, that is Bharata". One may name one’s own country here, instead of Bharata.
______________________________
May it be my surrendered offering to Brahman.
I make this resolve, I undertake this sacred observance. For the fulfillment of dharma, artha, kama and moksha,5
4
For the pleasure of my guru-lineage and to please my ishta-devata, Holding the deities, sacred fires, priests and gurus as my witnesses,
To confer sacred karma to ten past and ten future and thus twenty-one generations, Great-grandson of NN, grandson of NN, son of NN,
In the tradition of Yajur-veda, of the Vajasaneya recension, Born in the lineage of sage Bharadvaja,
I,
![arxiv: v1 [cs.lg] 30 Jun 2020](data:image/gif;base64,R0lGODlhAQABAIAAAP///wAAACH5BAEAAAAALAAAAAABAAEAAAICRAEAOw==)