English Translation of the Hindi Text:
** April 16, 2024, Tuesday ** Chaitra Shukla Paksha Ashtami 2081
➖➖‼️➖➖ ‼ Rishi Chintan ‼ ➖➖‼️➖➖
〰️➖➖〰️
A Sure Method for Spiritual Progress Gayatri Sadhana Paddhati
〰️➖➖〰️
For “spiritual progress” there can be no better method than relying on Gayatri, which Indian religious followers are gradually understanding and experiencing better. For that there should be a suitable method, the conclusion of which is like the churning of the ocean, which is presented before the common people. It can be easily seen and understood from Gayatri Mahavijnan or small booklets. Now their prevalence has become so much that by asking any ethical practitioner, the infallible method of practice can be known. If there is any doubt, the centers of Shantikunj Haridwar, Gayatri Tapobhumi Mathura are present to solve their solution. *In such a situation, the first obstacle in the path of achieving success through practice, of not getting the right guidance – not getting the right teaching from the right teacher, can be considered solved.
In addition to guidance, the second support for moving forward on the path of progress is “Purushartha”. “Purushartha” has two aspects, one “Shram” and the other “Manoyog”. There should be enthusiasm and readiness in labor. Dedication and devotion should be included in concentration. Otherwise, the level of both does not come up and a situation like idol worship persists. *Doing the same thing again and again is not called Purushartha, it is called suffering. Its result is also negligible. In the field of practice, high-level “Purushartha” is required. There should be increasing coordination of intense “faith” in the worship of the seeker and “excellence” in the life process. Bhajan-pujan should not continue as a mere act of suffering, but should include intense dedication.
In the practice of Purushartha, there are three stages: (1) “Worship” should be regular and definite (2) “Purity” and intensity in “personality” should increase. (3) The “restraint” and “service conditions” of penance should be fulfilled. With these, the seeker becomes so strong that from the interval, the emergence of accomplishments – respect, cooperation from the world and the electrical rain of divine grace from the invisible world starts happening. Emphasis is laid on the practice of restraint of “taste”, “brahmacharya” and “silence” one day a week in worship. At the same time, one should remain committed to the generosity of “donation” for innovation. These should be understood as finger instructions for adopting the policy of penance. They should not be merely completed as an act, but rather understood as the fundamental principles of ascetic life and there should be a continuous effort that these ideals can become a part of personality and show the miracle of awakening the suppressed divinity.
Please note that the Hindi text contains some religious and philosophical concepts that may not have direct equivalents in English. The translation has attempted to convey the meaning of the text as accurately as possible, but some nuances may have been lost.