|| Pragnaanushaasanam - Swami Sadashiv ||
 || Translated by Jayantibhai Patel  ||

8

It is very difficult to control (sanyama) mind and sense organs (indriya) in young age. It is as good as impossible in the old age. Therefore, education (shikshaa), initiation (dikshaa) and practice (abhyaasa) towards this controlled life should be from the very childhood. You, the mothers are prime (aadi) teacher (guru). When you, the learned (vidushee) and intelligent (buddhimatee) mothers will yourselves be acquainted with the mental (aadhidaivika) and spiritual (aadhyaatmika) books (shastraa), mystic (rahasya) or knowledge (gnaana), and get little experience (anubhooti), you can impart snskaaras to your children from childhood, so that they can easily be acquainted with this wonderful mystic knowledge either in their young or old age and can be entitled (adhikaaree) for various peculiar (vaichitryapoorna) happiness and peace.

(Jeevana Vignaana - page 36 - 37)

9

In pronouncing (uchchaarana) a word (shabda) five pranaas (praana vaayu), praana, apaana, samaana, udaana and vyaana are specifically useful. When the word is pronounced, there arise vibrations (kampana) in the body air (shareerstha vaayu). These vibrations purify (shuddhi) the earth element (pruthivi tattva) through vital (praana), water (jala) element through apaana, fire (teja) element through samaana, air (vaayu) element through udaana and ether (aakaasha) element through vyaana. It is impossible to understand action-reaction (kriyaa-pratikriyaa) in the elements (tattvas) just by pronouncing a word once a while. But when veda paatha (svaadhyaaya) or mantra chanting (japa) is repetitively and properly (vihita upaaya) done, with the passage of time (kaalaantara) its action-reaction can be seen and understood. Gradually, the reaction of this word or mantra effects on mind’s thought (sankalpa-vikalpa), feeling (bhaavanaa) and thought (vichaara) of intellect (buddhi).

(Jeevana Vignaana – page 36 . 107)

10

Inclination to effect good (saatvika karma or granthee) remains in balance with some of those authorized (adhikaaree) for final liberation (mahaa mukti). In their heart, a kind of enlightened (saatvika) feeling (laaganee) to do good (kalyaana) to others arises. A strong desire also arises in them to save others from birth-death flow (pravaaha) of this world (sansaara) river. They are already knowing the trick (kalaa) to enjoy the material (bhautika) and subtle (sookshma) objects (bhoga) of material and subtle (daivee) worlds (raajya), with continence (sanyama). They also become acquainted of the trick to save (others from the birth-death cycle) with the help of shastra for final liberation (shruti), knack (yukti) and experience (anubhooti). They also become knowing (jaanakaara) with remedy (upaaya) to guide those, carried away in world river, on the path of liberation (mukti maarga). Thus they, passing frequently through both banks of the life river (jeevana nadee), enjoying (upabhoga) the essential (anivaarya) material (bhautika) and subtle (daivika) happiness, providing proper guidance to the deserving (adhikaaree) of the two states (raajya), effect good (kalyaana) to the divine (deva) and men (manushya). Lokakalyaanakaamee (desirous to effect good to people) great souls (aatmaa), who are sarvaatmadarshee (one who sees one in all and all in one) and sarvabhootahiterata (engaged in doing good to one and all) are called ‘sadguru’ (teacher leading to ultimate truth) or ‘aachaarya’.

(Jeevana Vignaana – page 39)