Ga for Gayatri

The discussions that were held in his mansion house marked the beginning of his education. The traditional ceremony of vidyarambh tool place after his fourth years. If Panditji wished, he could have himself taught Vedas and scriptures to his son. But he believed that a person should definitely obtain knowledge under guidance of a teacher. There was a teacher by name Pandit Roopram in that tiny village that used to run a school at his residence. Panditji handed over his son to the teacher. Taili used to tell that after a small worship the teacher handed over a Patti (wooden board). It was painted white. There were no slates and slate-pencils during those days. There were different ways of teaching alphabets in different regions. Pandit Roopram used greu (red clay soil) dissolved in water as ink and a pen reed for teaching alphabets to the students. On the day of initiation, Roopramji dipped the pen in greu solution and gave it to Sriram and holding his hand, wrote 'ga' in Hindi on the Patti and spelt it. Sriram immediately imitated his teacher and before he could utter any words to introduce the alphabet, Shriram said "Ga for Gayatri". The teacher was dumbfounded because he never imagined that a child of three years of age could identify and define an alphabet and that too, in his own way.

He typically introduced the letter 'Ga' with word 'Ganesh'. He believed that by introducing 'Ga' for Ganesh, it would lead to intellectual blossoming of the child. Ganesh is the presiding deity of intellect and hence was considered as a good beginning to the learning process. When Shriram uttered 'Gayatri' without being taught about it, the teacher and all those present there were astounded. Later the teacher asked Shriram about who taught him that 'Ga' stands for Gayatri. The child replied that nobody had taught him this and said that his father spoke about Gayatri in the Bhagavat Katha. Teacher Roopram and father Roop kishore were extremely impressed. Both of them caressed the child as a token of their blessings and affection.

In those days, parents felt that it was good to let the child stay with his teacher. More the student stayed with the Guru, more he learnt form him. 15-20 students stayed in Pandit Roopram's school. There were students who came from neighboring villages also. The number of students who came to learn from him was two times more than the number of residential students. At times, every day scholars world end up sleeping at the school instead of going home. Guruji used to treat all the students with loving care. One could easily see the discipline exhibited by students in studying, eating, sleeping and sitting. But this was not enforced on them. This was evoked in the hearts of students with love and affection. For example, guruji would personally wake up the students who slept in his house. It is normal for children to sleep till late hours in the morning even though they may not be tired. It gives them lot of pleasure to laze in the bed. In such situations, the teacher himself world cajole them out of the bed and offer them morning refreshments and make them sit for study after giving them a bath.

Formula for Good Health

Appropriate physical Activity

If a machine is kept idle for a long time, its parts get rusted and the dirt is deposited on it, and if it is run excessively, its parts wear our fast and become useless. The same rule applies to the human body. Lying idle in laziness, shrinking physical work in the grab of dignity drains out the life force of the body. In order to retain the power and flexibility of muscles, it is essential to give appropriate physical work to all parts of the body. Thus in order to maintain health it is absolutely necessary to undertake daily some physical activity/exercise that involves nearly all body parts. However, this physical labor should not be so much that it exhausts all the vital energy. If a person works more than one's capacity, it increases heat within his body which, in turn, destroys vital elements. Such people do not live longer. If a person spends more than his income, he is bound to become bankrupt. Therefore, one should surely work enthusiastically, do physical labor and give work to all the body parts, but should work within the limits of his capacity. This is appropriate physical activity and only this is beneficial.

Many people earn money by mental endeavor. Such people think why they should take the trouble of doing manual work when it can be done by the servant. This is their mistake. Servant's stomach cannot digest the food consumed by the master. If a person feels thirsty, hungry or getting relieved (of excrement or urine), he cannot get such tasks done by the servant. Even eminent persons, who are extremely busy, take up some or the other physical activity to keep themselves fit. Tasks like gardening, carpentry, laundry work, cleaning of home, etc, should form part of the daily routine. Games like tennis, football, volleyball, cricket, etc can be chosen. To enrich our respiratory system with fresh air, it is essential to go for a morning walk of at least 3-4 miles. Practice of yoga (Aasan/pranayam) daily is also good. Every part of the body should get appropriate physical work, without which fat starts accumulating and the body is attacked by diseases like constipation, piles, rheumatoid arthritis, etc. Physical activity is a must for every human being whether he is rich or poor, educated or uneducated eminent or a lay person.

Proper Management of Daily Routine

Apart from proper food and physical activity, in order to maintain good health, discipline and orderliness must form part of the daily routine. There should be timeslot for each and every task, e.g. getting up, taking bath, exercise, sleeping, eating, office/social work, entertainment, etc. Married people should observe self-restraint as far as sex is concerned. Frequency of sex must not exceed once in a month or so. A wrong notion has been spread amongst the younger male generation that more sex is required to keep wife satisfied. The truth is that most women do not desire sex like sensual men. They need a spouse who is hard working honest, jovial, loving, faithful and upright in character. There are many couples where husbands are invalid, but their married life is full of pleasure and peace. Excessive sex lowers the attraction between husband and wife. It also gives rise to venereal disease. Therefore, in this matter the couples must make healthy norms and follow it rigidly. Unrestrained sex drains the energy of both the partners and eventually leads to ill health.

All the day's tasks should be properly scheduled. Regular and disciplined life saves a person from the clutches of disease. Simplicity and neutrality should always be kept in mind. Plenty of clothes are not required to cover the body; in the Nepalese context dhoti kurta and chappal are enough. Of course in order to protect oneself from excessive cold or heat some arrangement can be done. But loading oneself with heavy clothes prevents the sun rays and fresh air from reaching the skin. Its ill-effect is akin to keeping the plants away from sunlight and air. One should not always try to protect oneself from the effect of seasons. The summer, winter and rainy seasons energize the body and make it strong. They also improve the immune system of the body. People who use coolers or air conditioners during summer and heaters during winter and who never allow even a drop of rain to fall on the body, normally are seen to get affected easily by the change of weather. Their bodies become weak and they easily fall prey to viral infections and disease. Therefore, while protecting oneself from the severity of seasons, normally one should bear the effects of seasons.

Experience of Gurudev

Spirituality (adhyatma), in simple terms, is a method of living an enlightened, fulfilling life. It is the science of evolution of consciousness, expansion of the narrow individual self into the omnipresent Supreme Self. Your sraddha, integrated with the focus of devotion, renders greatest support in following the ascetic disciplines of sadhana. Patience and sincerity are other prerequisites along this testing path. A spiritual seeker is altruistic in his attitude. He is happy and strong from within, because he knows that happiness or strength does not lie outside. I have tried to inculcate spirituality in my life. The supra-mental faculties and the spiritual attainments or siddhis, if any, you find in me are blessings of Mother Gayatri. From my side I have tried to perform the sadhana of twenty-four Mahapurascharanas of Gayatri Mantra for twenty-four years while eating only barley and buttermilk of cow and observing other ascetic disciplines as taught by my great guru in the Himalayas. All these years I did not know what the taste of wheat, fruits, sugar or salt is. I have tried to sincerely follow the guidance of my revered master. I have tried to live the life of a true Brahmin and a Saint. Who is a Brahmin? The one who lives for knowledge; the one who takes the least from others and gives the most to others. And who is a Saint? A saint's heart is full of love and compassion. It pulsates and pines to eliminate the pains of others.

True Saint and Brahmin are bigger than God. How? God listens to their prayers and comes to attend to their calls. You must have read in the Hoy Scriptures that Devarshi Narad has special privileges. You must have also read that Maharshi Shringi had performed Putreshthi Yagya in King Dasharath's palace. Lord Ram along with His vibutis Lakshman, Bhatat and Shatrughna - could not ignore his call and had to take birth as King Dasharath's sons, as per the objective of the yagya. Once a Brahmin had cursed King Pareekshita for the latter's misdeeds. In spite of best efforts by his mighty army to capture and destroy all snakes from their land, taking all precautions to protect the king, on the seventh day of the curse Pareekshita died of snakebite. Please remember, one does not become a Brahmin by birth. Sainthood does not reflect in one's satire or philosophical knowledge. The qualities of a Brahmin and Saint should lie in one's heart, character and conduct. You would deserve great boons of Mother Gayatri if you awaken the qualities of a Brahmin and a Saint hidden within your soul.

The upasana (japa and meditation) of Gayatri Mantra is like sowing the seed. Ascetic disciplines for self-refinement are like ploughing the land before sowing. But as you know, sowing the seed in a properly ploughed field is not enough. The farmer or the gardener also has to arrange for watering it and nurturing it with good soil. The sprout would also need adequate air and sunlight to gradually grow into a sapling and eventually into a blossoming tree. Similarly, your efforts of becoming a Saint and a Brahmin by transforming your attitudes, convictions, desires and goals would also be necessary for the fructification of your Gayatri Sadhana. A wonderful feature of Gayatri Mantra is that its japa with deep faith itself initiates your inner refinement and transformation and thus lends immense support in your efforts of becoming a Brahmin or a Saint.

A true Saint or Brahmin is never short of people's cooperation. He distributes and gets multifold love and respect in return. Look at Mahatma Gandhi's life. Whole nation was behind him. What was his force of attraction? The achievements of our mission (Gayatri Pariwar) are also visible before you. From where did all this come? I never had to ask for anything. Divine grace showers itself upon me from all directions in the form of people's love and voluntary cooperation. Who made such a grand organization of millions of devotees that continues to expand beyond the wildest expectations?

Essential Points for Good Health

Following are the key formulas to keep the body healthy. Proper functioning of the digestive system depends on four factors they are as follows ---

Technique of Eating

The way of eating is more important than the quality of eatables. Taking even ordinary food in the right manner can give better results than consuming quality food in a wrong manner. In this context, one has to pay attention to three questions [When to eat? How much to eat? How to eat]. We answer these questions one by one as follows

When to eat?

The answer to this question is that one should eat - at a fixed time and when one feels very hungry. One should eat when both of these synchronize. Normally for a healthy person, it is enough to take meals twice daily. These timings can be around 11 AM and 6 PM. One can adjust this time slightly according to one's convenience. The habit of taking meals at fixed times is nicely rewarded in the long run. Further, one should not take anything in between two meals. It is a bad habit to chew something or the other throughout the day. This disturbs the digestion process. Suppose we are cooking rice in a vessel and go on adding small amounts of rice grains in it after short intervals; the result will be that some grains will be over-cooked, some of them will uncooked. This kind of cooking will never serve the purpose. The same rule applies to the stomach. The food once consumed gets digested by the next mealtime. Eating in between disturbs the digestion process.

One should eat when one feels very hungry and the stomach appears to be empty. If one does not feel hungry at a usual mealtime then one should skip that meal and should not take anything till the next mealtime. Supposing one does not feel hungry at 11 AM in the morning but gets hungry at 2 PM and starts eating at that time, it will disturb the cycle. Hence one should avoid this habit. Not feeling hungry undigested food in the stomach; hence in order to digest it, missing of one meal is essential. The synchronicity of the set mealtime and intense hunger is the right time for meals.

One should not take full meal early in the morning. Whatever is consumed in the dinner in the previous night is not fully digested due to sleep. Hence stomach should get some more time after sleep to digest to same. Taking full meal right in the morning is equivalent to giving a servant another task before he has completed the one in hand. However if one feels hungry in the morning and it appears difficult to work without taking something, then a liquid diet of milk, buttermilk, fruit, juice, water mixed with lemon and honey may be taken. Similarly, if hunger is felt at other times of the day, one should take liquids or easily digestible food items.

Despondency of Arjuna in Mahabharata

The purpose of the Gita: To dispel anti swadharma delusion

a      Arjuna was not only speaking the language of non-violence, he was also talking of sanyasa (renunciation of the world). He was saying that sanyasa was preferable to the blood-stained kshatriya-dharma (duty of the Kshatriya). But was this his swadharma (natural duty)? Was this in keeping with his nature? He could easily have donned the grab of a recluse, but how could he have acquired the mentality of a recluse? Had he gone to the forest to live the life of a recluse he would have started killing the deer there? The Lord tells him plainly, "Arjuna! You are saying that you would not fight. This is an illusion. Your nature, which has been formed through all these years, will compel you to fight."

        Arjuna is finding his swadharma devoid of merit. But even when one's swadharma is perceived to be devoid of merit, one has to find fulfillment through its practice only. There can be no pride attached to any particular swadharma. This is the maxim of development. Swadharma is not something that is to be accepted because it is perceived to be great or noble; nor is it to be discarded because it appears lowly. Swadharma is neither great nor lowly; it is equal to one's measure. It is that which fits one the best. Shreyan swadharmo vigunah (One's own dharma, even if it is devoid of merit is the best for oneself), the Gita says. The word dharma here does not mean a religion like Hinduism, Islam or Christianity. Every individual in fact, has his own distinct dharma. Two hundred individuals sitting in front of me here have two hundred different dharma, even my own dharma today is not what it was ten years ago and my dharma ten years hence would again be different from what it is todays says our Gurudev pt. Sriram Sharma Acharya has stressed that - "as one's mind grows and develops through reflection and experience, the old dharma gets sheer and one acquires new dharma. One should not do anything in this matter obstinately."

b      It does not do me good to practice somebody else's dharma, even if it appears superior. I like sunlight. It helps my growth. I worship the sun. But my rightful place is here on this earth. If I leave the earth and try to get close to the sun, I would be burnt to ashes. Compared to the sun, the earth may appear worthless; it may not be self-luminous, still I should strive for self-development by staying on the earth, which is my rightful place, as I do not have the strength to stand the sun's powerful blaze. If someone were to say to a fish that milk is a medium superior to water and therefore it should live in milk, will it agree? It can survive in water only; in milk it will die.

c      someone else's dharma is not to be adopted even if it appears easier. Quite often, the apparent easiness is deceptive. If someone is unable to look after his family properly and gets fed up, renounces the world and becomes a sannyasi, it would be sheer hypocrisy and such renunciation would also prove to be burdensome. His passions will reassert themselves at the slightest opportunity. A man, going to the forest because he is unable to discharge his household responsibilities, would first build a small hut for himself, then he would erect a fencing to protect it; and in the course of time, his involvement in worldly affairs will increase with a vengeance. On the other hand, there is nothing difficult in sannyasa if one is disinterested in worldly desires and ambitions. Indeed, there are many sayings in the Smritis to this effect. It is the disposition of one's mind that matters. It is that which decides one's dharma. To think of it in terms of superiority or inferiority, simplicity or hardness is totally irrelevant. What is important is that it should lead to true development and genuine fulfillment.

d      But the devout ask, "If sannyasa is always unquestionably superior to the way of fighting, then why did the Lord not make Arjuna a true sannyasi? Was this impossible for him? Certainly not. But would it have done any credit to Arjuna? It would have offered no scope for Arjuna to exert himself and excel in his efforts. The Lord gives us freedom. Let everybody make efforts in his own way. Therein lays the charm. A child enjoys sketching figures with its own hands; it does not like anybody else holding its hands for this purpose. If a teacher just goes on rapidly solving all the mathematical problems himself instead of letting the students learn, how would their intellect develop? The teachers and the parents should only guide them. God guides us from within. He does nothing more than that. There is no charm in God shaping us like a potter. We are not earthenware; we are being full of consciousness.

e      From all this discussion, you must have grasped that the purpose of the Gita is to remove the delusion that prevents us from the performance of our swadharma. Arjuna was confused about his dharma. He was gripped by a delusion concerning his swadharma. He himself admits it when Krishna castigates him. The Gita's main task is to remove that delusion, that attachment. The Lord asked Arjuna at the end of the Gita, "Arjuna! Has your delusion gone now?" And Arjuna replied, yes, Lord. The delusion has gone. I have realized what my swadharma is". Thus, taking into consideration both the beginning and the end of the Gita, it is clear that the removal of delusion is its central message. This is the purpose of the Gita, as well as of the whole of the Mahabharata. Vyasa had said, right at the beginning of the Mahabharata, that he was lighting this lamp of history to dispel delusions in the minds of the people.

At the heart of the Mahabharata

Dear brothers, from today I shall be talking to you about Shrimad Bhagavad Gita. The bond between the Gita and me transcends reason. I have received more nourishment from the Gita than my body has from my mother's milk. There is little place for ratiocination in a relationship of loving tenderness. Moving beyond the intellect, I therefore soar high in the vast expanse of the Gita on the twin wings of faith and experimentation. Most of the times, I live in the ambience of the Gita. The Gita is my life breath. I am as if afloat on the surface of this ocean of nectar when I am talking about the Gita with other, and when alone, I dive deep in to this ocean and rest there. Henceforth, every Sunday, I shall be giving a talk on the teaching of the Gita, who is verily our mother.

 The Gita has been set in the Mahabharata. Standing in the middle of the great epic like a lighthouse, it illuminates the whole of the epic. Placed between six parvas (sections of the text) of the epic on the side and twelve on the other, its message is being unfolded in the middle of the battlefield with seven divisions of the pandava army on one side and eleven divisions of the kaueava army on the other.

  The Mahabharata and the Ramayana are our national epics. The characters depicted therein have become an inseparable part of our lives. Since time immemorial, life in India has remained under the spell of the characters like Rama, Sita, Dharmaraj, Draupadi, Bhishma, Hanuman etc. The characters in other epics of the people in this way. The Mahabharata and the Ramayana are thus undoubtedly unique and wonderful works. The Ramayana is an endearing and enchanting ethical poem, while the Mahabharata is a comprehensive treatise on the working of society. In the Mahabharata Vyasa has, in one hundred thousand verses, sketched the lives, personalities and characters of innumerable individuals with consummate skill. The Mahabharata vividly brings out the fact that none but God is completely faultless and good, and also that none can be said to be evil personified. For instance, it points out faults even of moral giants like Bhishma and Dharmaraj, and virtues in the characters like karma and Duryodhan, who had strayed from the path of righteousness. The Mahabharata tells us that human life is like a fabric woven with back and white threads-threads of good and evil. With perfect detachment vyasa, the great sage, graphically deposits before us the complex reality of the vast web of the worldly life. Because of Vyasa's great library skill in depicting life with detachment and high moral purpose the Mahabharata has become a veritable gold-mine. Everybody is free as much as he wants.

Vyasa wrote such a great epic, but did he have something of his own to tell? Has he told his special message somewhere? Which is the place in the place in the epic where we find him in a state of Samadhi? One comes across in the Mahabharata a vast number of dense thickets of philosophies and preaching, but has vyasa given anywhere the essence of all whole epic? Yes, he has. Vyasa has presented it in the form of the Gita. The Gita is his principal message and the repository of his wisdom. It is be-cause of the Gita that the Lord has extolled him as the among the sages, as His own manifestation among the sages. The Gita has been accorded the status of an Upanishad. Lord Krishna has an, if distilled the essence of all the Upanishads and offered it in the form of the Gita to the whole world. Arjuna's despondency provided only an occasion. Almost every idea and thought necessary for the blossoming of life can be found in the Gita. That is why the wise have rightly called it the encyclopedia of dharma. The Gita although small in size, is the principal text of Hiduism.

Art of Akarma

Art of Akarma should be learnt from the saints

1    According to the Holy Gita how does karma become akarma? From whom can we learn this art? Ffor the saints of course! The Lord says at the end of this Chapter, "Go to the saints and learn from them". Language fails in describing how karma is transformed into akarma. To gain an understanding of this, one has to sit at the feet of the saints. The Lord is described as (Shantakarma bhujagshayanam) - He is fully at peace even though He is lying on the thousand-hooded cobra (shesha). The saints too do hundreds of actions, but do not allow even a little ripple of commotion to arise in the still ocean of their minds. This remarkable thing can never be understood unless the lives of saints are observed from close quarters.

2    Nowadays, books have become quite cheap. There is no dearth of teachers. Education is widespread and cheap. Universities are liberally doling out knowledge. But nobody seems to have assimilated it. In fact, the more one realizes how necessary it is to sit at the feet of the saints. The knowledge encased within the thick covers of the books does not come out of those covers. I am always reminded of an abhang (devotional poem) in this context: "Kam krodh and padile parwat, rahila anant pailikade" (the high mountains of desires, passions and anger bar the way to the Lord). Similarly, the way to knowledge is berried by the heaps of books. Although libraries are everywhere, man still seems to be a monkey-ignorant and uncouth. There is a big library at Baroda. Once a gentleman was carrying a thick volume with a lot of pictures, thinking it to be an English book. When I browsed through it, I found it to ba a French book. The gentleman must have thought that as the book was in the Roman script, had nice pictures and good binding, so it must be full of knowledge.

3    Every year, tens of thousands of books are published in English. This is so in other languages too. With such spread of knowledge, how is it that man behaves so stupidly? Some say that the power of memory has weakened, some say that concentration is becoming difficult, some say that whatever a man reads, appears true to him. Some say that there is no time left for thinking! The Lord says to Arjuna, "yoga will be far away so long as your intellect, confused by listening to different things, remains unsteady. So stop reading books and listening to others and surrender yourself to the saints. There you would read the book of life. Your doubts will get dissolved by the silent, wordless sermons there. You world know how to remain perfectly serene even while constantly performing acts of service, how the heart could be turned to produce music without break even as the storm of action rages outside."

 [Reproduced with kind permission of paramdham publication, pavnar from chapter 4 of ' Talks on the Gita' by sant vinoba Bhave, 16th edition (Jan 2005) 

Arjuna in Mahabharata

Many people feel that the Gita should be taken to begin with the Second Chapter. The actual teaching starts from the eleventh verse of the Second Chapter; so why not take it as the real beginning? A gentleman once argued that the Lord had called 'a' (the first letter of the Nagari alphabet) as His Vibhuti (manifestation) among the letters of the alphabet and the eleventh verse begins with it; therefore, it should be taken as the beginning. That apart, it would be right in more than one sense to take this as the real beginning of th eGta. Nonetheless, the preceding introductory portion has a value of its own. Without it we would not have properly understood Arjuna's standpoint and the genesis of the Gita.

Many content that Arjuna had reduced himself to the state of a eunuch and the Gita was preached to restore him to manhood and induce him to fight. In their view the Gita preaches not only Karmayoga (the philosophy of action) but also yuddhayoga (the philosophy of war). But a little thinking will show the error in this view. Eighteen divisions of army were ready for the battle. Can we say that the Lord, by making Arjuna listen to the Gita, made him worthy to face that army in battle? It was Arjuna who quailed; not the army. Was then the army braver than Arjuna? It is just inconceivable. It was not out of fear that Arjuna was shying away from the battle. He was a great warrior who had fought hundreds of battles. He had single-handedly routed Bhishma, Drona and Karna when they had invaded Virat's kingdom. He was, in fact, known as one who knew no defeat; a man among men. Valor was in every drop of his blood. Krishna, in fact, did try to needle him by attributing impotence to him; but it proved to be off the mark. He had then to go deep into different aspects of the spiritual knowledge. It is thus clear that it is too simplistic to think that the aim of the Gita is to remove unmanliness.

It is also said that the Gita is meant to make Arjuna willing to fight by removing his inclination towards non-violence. With this too, I do not agree. To understand this point, we have to examine Arjuna's standpoint. The First Chapter and its extension in the Second are useful in this context.

Arjuna had come to the battlefield with a firm resolve and a sense of duty. Being a kahatriya (member of the warrior varna), fighting was in his blood. Every attempt to avoid war had failed. Even though the Pandavas had pitched their claims at the minimum and Krishna Himself had tried to mediate, all that had been in vain and the war had become inevitable. In these circumstances, Arjuna had brought together many kings, made Krishna his charioteer, and is now on the battle-field. He asks Krishna with heroic ardor, "Place my chariot between the two armies, so that I can have a look at the people who have assembled here to fight with me." Krishna complies. Arjuna looks around. And what does he see? He finds his kith and kin, his near and dear ones arrayed on both the sides. He finds four generations of his own people intent on fighting to the finish. It is not that Arjuna had no idea of what he was going to see. But the actual sight, as is always the case, had a devastating impact. Seeing his kinsmen on the battlefield, Arjuna lost his nerve and deep anguish assailed his heart. In the past, he had slain innumerable warriors in many a battle, but he had never before felt so despondent, never had his bow Gandiva slipped from his hands, never had he trembled so, never had tears welled up in his eyes! then, why all this was happening now? Was he coming to abhor violence like King Ashoka. Certainly not, it was nothing but attachment to his kith and kin. If those in from of him had not been his kinsmen, he would even now have felt no qualms in severing their heads and merrily tossing them around. But attachment to his kith and kin clouded his sense of duty, and then he started philosophizing. When a man with a sense of duty is caught in delusion, he cannot face his naked lapse from duty. He tries to justify it by citing lofty principles. The same thing happened with Arjuna. He now started putting before Krishna, to convince him, the spacious argument that was in itself was sinful, that it would destroy the clan, eclipse dharma and lead to moral corruption, scarcity and devastation, and would thus be disastrous to the society.

Radiesthesia Methods for Finding Aura

The information about colors in the aura can also be found by radiesthetic methods - dowsing and pendulum. Dowsing can be done in two ways: First, by asking questions to the rods, such as, "Is the primary color of Ram Prakash is red? and then looking for the answer "yes" or "no", according to how the rods are programmed. For example, the two rods that were held parallel before questioning may come together or even overlap each other to mean "yes", or go apart to mean "no". You may talk to the subconscious and the rods before beginning the experiment. If the answer to red is "no", you can next ask about orange, and so on, till the answer is "yes". Then you can ask about the secondary colors one by one and about the location of all these colors. After all the information is collected, you can give a life reading.

Second, you can make a circular chart and color different sections with all possible colors and also w rite their names therein. Keeping your feet on the ground and elbows on the table of the chart, hold one rod loosely at the centre of the circle. Ask the subconscious and the rod to move and stop at the division which represents the primary color of the person under experiment, whether someone else or yourself. Then you can ask the rod to indicate secondary colors one by one, and then the location of all the colors. Now you are ready to give a life reading and even ask further questions, if any.

The pendulum can also be used after programming it to rotate clockwise for 'yes' and anticlockwise for 'no' or any other possible movements. Make a straight chart showing all possible colors. Move the pendulum on each color till the answer is 'yes'. All the primary and secondary colors can be determined in this manner, and a life reading can be given.

Color awareness should be improved so that the colors in the aura can be conveniently detected. There are certain habits and exercises, which can bring improvement in the recognition of colors. You should remain alert in noticing the colors of the dresses you and others were every day. You may find that everyone has a more or less favorite color. Note him or her and analyze the nature of every person as you know and relate it to the color he or she wears normally. After knowing your colors either through numerology or through dowsing, you should try to wear those colors in some form or the other and you will notice that you are more successful in your endeavors. For example, shirts, trousers, blouses, skirts, shoes, socks, handkerchiefs, bags, covers on books, curtains in rooms, etc, can be so selected that they match your primary and secondary colors.

To sharpen your talents, you should wear the color of your talent number. To be successful in business or daily affairs, you should wear the color of your destiny number. To see the satisfaction of your heart's desire, you should wear the color of your heart number as some part of your dress or a t least keep a handkerchief of that color. To make the force of your ultimate number work in your life, you should wear some part of your dress in that color. If you are going to meet a particular person and you know his/her color, you should carry the color with you in some form or the other, so as to attract the attention of that person and win his/her favor. You can calculate many minor numbers that affect you through numerology, and use related colors to enhance those aspects of life. In any case, it is advisable that major parts of your dress and surroundings are in your primary color for general success. Make this a habit and see the difference.

Creative imagination is very useful in improving color awareness. While sitting in a chair comfortably or lying in bed in a relaxed mood, you can close your eyes and inhale deeply the imaginary air of one particular color. Imagine that particular color is pervading your whole body with the breathing and is imparting qualities of that color, number to you. For example, with red you should imagine that you are becoming individualized, independent and leader in your field. With orange you should imagine that you are becoming peaceful, cooperative and tactful. And so on. You can use all colors of the rainbow one by one in the reverse order of VIBGYOR that is, beginning with red and ending with violet. This can balance your personality with all colors or numbers and increase the required awareness of colors.