Effing up De

Evil
Caste System

DYAUS ADITYA
 Copyright © 2022 DYAUS
ADITYA(pseudonym) & DILIP RAJEEV

All rights reserved.

May be freely distributed as-is.

ISBN:
i
T he word Brahmana

referred to a kind sage

striving for enlightenment.

Are cruel fakers

and

EVIL
repressors
3
enlightening and enlightened
sages, or evil?

The word kshatriya

referred to a super warrior
who could fight a whole
army single handedly,
without any fancy weapons.

Are evil
fools who
cannot win a boxing
match, who strut
4
 around like vain
aunties, insulting
people, “ kshatriyas?”
Kshatriya and Brahman were
only names of two modes
of enlightenment, and not
names by birth.

Enough is enough of
this evil.
It is time to get India rid of
these falsely peddled evil
labels.

5
 Do not be passive.

Stand up for your

nation NOW
Share this PDF WIDELY,
WITH EVERY SINGLE
PERSON YOU KNOW and
don’t.

6
 U SE THE
IMAGINATION TO
ARRIVE AT
CREATIVE WAYS TO
SHARE THE PDF.

7
I’m what you might
think of as an imaginary
immortal.

And given that that says I

have seen more of historical
truth than you would admit
in your imagination even,
allow me to give you a
glimpse of what the Aryan

卍 Religion says

8
 about the caste system.

There isno trace

of a by marriage caste system
in the original Vedic writings.
Does the marriage of
prominent characters of
the two major mythologies
follow that pattern?

In Mahabharata we have the

Pandavas marrying all
around.

9
The caste system is therefore
not the idea of the four
orders mentioned in the early
writings. Which are clearly
nothing but four sacred
forms in which the Divine
were served. What were
Valmiki’s order?

10
 It altered through life,
DYNAMIC, were not
externally imposed, and were
taken up so that each could
do action that led them to
the Divine.

11
Arthasastra points out actors.
Doctors, engineers,
Teachers, all these are the
Sudra order. The word
were not an
insult, as the ngyaaha
myaaha guluuha
abomiantions have made it
to be. Su means good and
Dra means substance. Of
Good substance.

A student in an Ashram in
early studies in the novice
monk stage is in that mode.
12
 They made sure they used
their skills to serve Good
people – not as slaves, but as
free independently thinking
yet profoundly humble
humans.

They selected who they serve

as the action were done for
Divine benefit. And to raise
oneself to higher planes.

If you go serve an evil fool

for money and work just for
money, and study for some
joobu for some foreign firm,
you are not even of the four
13
 sacred orders.

Approaching the state of

enlightenment, one may
enter the form of a sage
which is called Brahmanical
– and had nothing to do with
birth. If so – how were Vyasa
or Valmiki or Vishwamitra all
the greatest of Brahamnical
sages?

The Impostors –
ngyaaha myaaaha gluuha
– insult to humanity and
God - that category of

14
abomina
tions are
nothing but thieves. As per
the Vedic ideal.

The enlightened would

gently guide the others
through wisdom. Just as the
seven sages gently guided
Valmiki. Did they go “
ngyaaha myaaaha gluuha”
“jump to de sidoo”

Mahabharata often has

15
statements like “in that forest
a Brahmin ( not a birth idea)
lived with a forest woman.”
And it were normal. And
Sacred.

Sudra were as per the

Arthasatra that mode of
action which served the
purpose of the truly
Enlightened. A truly
enlightened person is like the
Buddha. Not ngaaahah
myaaha gluuha evil impostor.

Bhima, a Kshatriya by
prowess,had a rakshasi
wife.
16
Did anyone make a ruckus?
Where were de dukking caste
system ?

Or are the marriages of the

Pandavas as per Gotras?

Anyway, regarding the term

Sudra, ..

Again: The term is for a

mode of Divine serving.. and
they served the “ Twice
Born” – the truly
Enlightened people – not
fake ngaaayha myaaha gluuha

17
 evil, cruel,
actors.

They who served were gently

guided spiritually, rewarded
for their work, etc.

The word Kshatriya

referred to somebody who
had enough strength to
conquer the whole world
single handedly. “ A Single
kshatriya can defeat
the whole world’s
armies by the strength of
his bare arms alone,” says the
18
 Mahabharata.

There are no fools in India

who can even win a proper
running race, a lemon and
spoon race on the
international level, musical
chair, or a boxing match at
the top level. So let no
dukking impostor fool you
saying he is a kshatriya. Ask
him to fight 10 MMA
fighters single handedly in
front of all. IF NOT
LAUGH AT THE DUDE
FOR BEING AN EVIL
FAKER AND AN
IMPOSTOR WANNABE,
19
BY GENERATIONS.

LIVING
OFF OF
FOOLINGP
PEOPLE.

20
 “Guna Karma
Vibhagasa,” says
the Gita. It means
the four orders
were merely just
dynamic labels,
overall identifying
people’s Inner
Nature and
Ability to Do
Action .
21
 Karna were
married to
Princesses.

Karna Rules as a
King.

Did anybody
Oppose?
22
Fake mythology
and edited
versions of
Mahabarata say
Karna were not
allowed to
participate in the
Swayamvara.

While all major

23
 recensions
including the
Southern one
says Karna were
allowed to
participate but
failed to tie the
bow.

24
Only
Arjun
aSucceeded.

25
A source says,
“ the insult by
Draupadi is
present only in
about 3
manuscripts out
of some 1200
manuscripts of
Mahabharat.
26
 it is
Hence

conside
red an
interpolation(
IMAGINARY
ADDITION).”

27
IT WERE THE
FUKKED UP
BRITS DATTE
ADDED THE
NONSENSE
FROM THE
FRINGE
MANUSCRIPTS
TO DE
OFFICIAL
EDITION.
28
 It were done so
as to divide India
and run down
Indian traditions.

How could the

lineage of
mendicant
29
Brahmins WHO
pandavas
appeared to be,
be known?

Anybody could
take up
Brahmanical
form of effort,
THAT ERA.

30
And no enquiry
were made to
their lineage for
the marriage
WITH
ARJUNA– as
they kept their
anonymity.

31
 Some major
characters in
Indian mythology
were even
adopted.

“ Found in the
earth”

32
 EVEN A
STRAND OF
DISRESPEKT
IS SEEN
BECAUSE OF
THAT IN
RAMAYANA?
DID IT
AFFEKT
KASTE
SYSTEM
33
MARRIAGE?

NOPE. IT
DIDN’T EXIST
EVEN IN
IDEA, THAT
ERA.

34
Did any of
them have a caste
oriented marriage
and shi*t?

35
 Did Vyasa’s
father marry by
any of that idea?

36
Weretribal
kings
who
warmly
interacte
37
 d with
the
mytholo
gical
heroes
treated by any
38
caste system?

39
 A
SIMPLE
ROYAL
TY OR
ANYTH
40
ING IS
NOT
“KHSA
TRIYA”

41
 IF
THEY
DO
NOT
HAVE
42
SUPER
POWE
RS
SUCH
AS THE
43
DIVIN
E
WEAP
NS OF
MAHA
44
BHARA
TA.

45
LETS
DO A
FIND
DE
46
CASTE
FUKKE
DUP
PUZZL
E
47
 Get a
piece of
paper
and note
down
48
 the
relations
.

49
“Ghatot
kacha
was the
son of
the
50
Pandava
Bhima and
the demoness
Hidimbi” –
Wikipedia

51
“ In Rajasthan,

Barbari
ka is
worship
ped as
Khatushyamji,
52
and in Gujarat, he
is
worship
ped as
Baliyadev” -
Wikipedia

“
53
According to a
legend,
Ahilawati or
Mauravi was
the daughter
of Mura, the
general of
the demon
Narakasura.”
54
 – Wikipedia

“Barbarika
(Barbarīka), is a
Hindu deity,
particularly
worshipped in
western India.

According to the
55
Skanda Purana,
Barbarika
was the son
of
Ghatotkacha
(Son of
Bhima) and
Princess
56
 Maurvi,
daughter of
Daitya
Moora,” -
Wikipedia

57
 So

WADD
A
FAKK
IS DE
58
“KAST
E” OF
BARB
ARIKA
?
59
 Is HE
NOT A
GREAT
KSHAT
60
RIYA?
WHY? BY
PROWESS.

61
 DERE IS
ONLY
ONE
SET OF
LOWD
OWN
62
 SHIT
IN
INDIA –
THOSE WHO
OBSCURED
SCRIPTURE
AND TRUTH
FOR
63
 MATERIAL
BENEFITS

AND
PRETENDED
TO BE
SPIRITUAL AT
DE SAME
TIME.

AND THREW
64
 THEIR EVIL
ON NATIONSA
ND ALL
OTHER
HUMANS
AROUND.

ENOUGH IS
ENOUGH OF
EVIL AND
SGTRUTTING
65
 AROUND
UNDER FALSE
LABELS .

IT's necessary to
get rid of these
false labels. OR
ARE YOU
COWARDS, SO
AS TO LEAVE
IT to your
66
 INNOCENT
KIDS TO DO?

THAT KINDA
STRUTTING
BEHIND
SPIRITUAL
IS A
IDEAS,

DIFFE
67
RENT
LEVEL
OF
EVIL
SHIT.
68
 IF GOD’S
WRATH
FELL ON
INDIA
AND
INDIA
FELL INTO
TRAGEDY
69
 OF
INVASION
S,
DE ONLY
TRASH TO
BLAME FOR IT
ARE
PRETENDEER
S WHO
70
DESTROHYED
DE
BAKKBONE
OF INDIA BY
DENYING
PEOPLE DE
RIGHT TO
STUDY
SCRIPTURE
EVEN.

71
 Here is an
authentic sage –
sage Bhrigu from
the Mahabharata,
“ Of mobile objects the number is infinite;
the species also of immobile objects are
innumerable. How, then, can objects of such
very great diversity be distributed into
classes?',

72
“ Bhrigu said, 'There is really no
distinction between the different orders. The
whole world at first consisted of Brahmanas.
Created (equal) by Brahman, men have, in
consequence of their acts, become distributed
into different orders. They that became fond
of indulging in desire and enjoying pleasures,
possessed of the attributes of severity and
wrath, endued with courage, and unmindful of
the duties of piety and worship,--these
Brahmanas possessing the attribute of
Passion,--became Kshatriyas. Those
Brahmanas again who, without attending to
the duties laid down for them, became
possessed of both the attributes of Goodness
and Passion, and took to the professions of
cattle-rearing and agriculture, became
Vaisyas. Those Brahmanas again that became
fond of untruth and injuring other creatures,
possessed of cupidity,--engaged in all kinds of
acts for a living, and fallen away from purity
of behaviour, and thus wedded to the attribute
of Darkness, became Sudras. Separated by
these occupations, Brahmanas, falling away

73
from their own order, became members of the

the four
other three orders. All
orders, therefore,
have always the
right to the
performance of all
pious duties and of
sacrifices. Even thus were the four
orders at first created equal by Brahman who
ordained for all of them (the observances
disclosed in) the words of Brahma (in the
Vedas). Through cupidity alone, many fell
away, and became possessed by ignorance.
The Brahmanas are always devoted to the
scriptures on Brahma; and mindful of vows
and restraints, are capable of grasping the
conception of Brahma. Their penances
therefore, never go for nothing. They amongst
them are not Brahmanas that are incapable of
understanding that every created thing is

74
Supreme Brahma. These, falling away,
became members of diverse (inferior) orders.
Losing the light of knowledge, and betaking
themselves to an unrestrained course of
conduct, they take birth as Pisachas and
Rakshasas and Pretas and as individuals of
diverse Mleccha species. The
great Rishis who at the beginning sprang into
life (through Brahman's Will) subsequently
created, by means of their penances, men
devoted to the duties ordained for them and
attached to the rites laid down in the Eternal
Vedas. That other Creation, however, which is
eternal and undecaying, which is based
upon Brahma and has sprung from the
Primeval God, and which has its refuge
upon yoga, is a mental one.'" 1

- https://www.s
acred-
texts.com/hin/
75
 m12/m12b015
.htm

Once you take away false

labels the quality of people’s
souls are apparent. The fake
brahmin pretender
wanker eating off of the

76
EVIL insults
he throws at the human,
when in the heart of each
human resides God Himself,
as per Scripture, is the sole
evil category .

And I am not bracketing any

by birth. But let not

for
OWN
77
 DIGNI
TY’S
SAKE
ANYBODY HOLD FALSE
LABELS AND STRUT
AROUND AS PANDITS
AND BRAHMINS WHILE
THEY WERE
HISTORICALLY OFTEN
ABOMINATIONS TO
THE VERY IDEA THAT
TERM REPRESENTED.
78
To appropriate a term such
as “ pandit” is like
appropriating the word “
“genius” and labellign
oneself a genius for no
reasonand saying all else are
not. What evil stupidity. A
genius is individually known
by inner wisdom ( guna) and
action ( karma). Prahlada
were a pundit, his ancestors
all not so.

A brahmin were ANY

SAGE WHO WERE
APPROACHING
ENLIGHTENMENT IN
THE SAGELY MODE.
79
 A KSHATRIYA WERE A
SUPERPOWER WARRIOR
WITH DIVINE
WEPAONS ABLE TO
SINGLE HANDEDLY
FACE AN ARMY WITH
BOMBS AND
MACHINERY, BY OWN
SUPERNOMRAL
PROWESS ALONE.

NOBODY NEEDS
LABELS TO IDENTIFY
SUCH PEOPLE.

80
 FAKE LOWDOWN
CRUEL PEOPLE ARE
THE WORSE THAN
DEMONS CATEGORY.
WHATEVER FALSE
LABELS THEY STRUTT
BEHIND. IS THAT NOT
THE IDEA OF ANY
SACRED FAITH?

AND OFTEN
KSHATRIYAS AS THE
PANDAVAS DID EVEN
HIDE THEMSELVES,
TAKE UP WORK IN A
ROYAL PALACE FOR A
YEAR, ETC. SO THE
81
 MODE WERE ALWAYS
DYNAMIC. THEY
WOULD ALSO AS
ARJUNA DID , DO
TAPASYA IN THE MODE
OF THE BRAHMINICAL
DIVINE EFFORT.

WHEN THE
SITUATION
DEMANDED THEY
EVEN SERVED
WORKING LIKE
THE ORDINARY IN
A PALACE – THEY
DYNAMICLLY SHIFT
THEIR mode of action.
82
 This dynamic mode of
shifting between the four
orders is prescribed in the
Bhagavada as well.

ANYBODY, EVEN A
FOREST HUNTER-THEIF
IF HE TAKES UP AND
UNDERTAKES THE
DIVINE EFFORT
SUCCESSFULLY IS ON
THE DIVINE PATH, AND
DESERVES A DIVINE
TERM TO DESCRIBE
HIM OR HER. AND IT IS
OBVIOUS WHAT HE OR
SHE IS WITHOUT ANY
83
 TERM. SO LET THE
TERMS BE AVOIDED TO
THE GREATEST.

ANYWAY, THE TERM

WERE ONLY THAT FOR
A MODE OF
ACTION. A MODE
OF SPIRITUAL
EFFORT.
THE WARRIOR-KING
MODE OF SPIRITUAL
EFFORT, HAD A
DIFFERENT SENSE TO
THAT OF THE SAGE.
THAT WERE THE IDEA
84
OF KSHATRIYA MODE
VS BRAHMIN MODE.

INITIALLY ALL HAVE

TO START BY SERVING
– THERE IS NO
OTHER WAY
AROUND.

ONE HAS TO SERVE

THE GOOD, DO GOOD
THINGS, STUDY, AND
SO ON.

ASSUMING ONE
BECAME A
SUPERPOWER WARRIOR
85
 STILL ONE HAS TO
HUMBLY SERVE THE
WHOLE KINGDOM.
NOBODY IS STRUTTIG
AROUND KALLIGN
EACH OTHERS
RANDOM NAMES.
THOSE KINDS OF
PEOPLE ARE EVIL
TRASH TO BE
PUNISHED BY DIVINE
LAWS.
Everything in the mahabahrat from the term suta
putra to everything has been made an insult by the
shitty evil ngyaahas. A suta is one that kan divinely
guide a king. It were not an insult. The narrator of
Bhagavat Gita to Dhratashtra is what? If things were
by marriage isn’t the whole of kauravas not of any
lineage as Vyasas father had Vyasa in a simple but
assumably beautiful lakeside, village girl?

86
 THE caste
system of
today is from
the kraKsshit
primitive
tribes.
The gotra system is
87
found in primitive
aborginal tribes. Freud
in his writing, “Taboo
and Totem,” describes
this.

The “Fear of Incest” is

the origin of the Gotra
system. In small tribes
inbreeding would
result in their getting
diseases and getting
88
wiped out. So marriage
within a group were
heavily punished. Even
Now, the krakkshit
northie gotra system
refers to people in one
gotra as “ siblings,”
and they have death
penalty idea for
marrying within same
gotra or caste. These
are the retarded tribes
89
who never understood

Aryan 卍 ideas.

The South Indian caste

system is de same evil
shit – nonsense of
tribes. Pretenders who
never understood

90
Aryan 卍
traditions, and

fools who
fooled
others for
money and other easy
benefits. Frown on
91
those who do that.
Look down on them.
They are NOT of the
Vedic tradition of
India. For the Vedas
have nothing of it and
say the OPPOSITE
REPEATEDLY. Where
did their Yama
Niyamas such as
ahimsa go – aren’t they
evil and a harm to
92
fellow humans? Are
they kind to good
humans? So they are a
fallen group. Do they
have yoga, inner
spiritualkity, the
goodness that emerges
from spiritual effort?
Aren’t those who harm
and insult fellow
humans evil, by
ancient mythology of
93
this land, and as per
the standards of
authentic core ancient
scriptures? Or by the
Standards of Soul and
God?

The Dignity and Worth

of every Good Human
is God Himself. Do not
let these impostors
tread on Human
94
Dignity.

Wipe out the idea of

caste system from India
– for it is not part of
any authentic high
Indian tradition, be it
Indus Valley,
Ramayana, or
Mahabharat.

95
Discourage and mock
openly the use of these
labels is Surnames.

If the evil nonsense is

not removed from
India, each day it adds
to the Sin of the land,
pushing out God, by
humans insulting each
96
other as if there is
nothing else to do in
the absolute loony
asylum.

People of a similar
quality and action bind
in Marriage and even
ordinary friendships.
Its Natural. Valmiki
won’t be smoking
weed in a Pub or
97
Hunting birds after
enlightenment. Before
a baaaad theif and a
hunter.. after.. the
Greatest kinda
Brahmin.. Who would
dispute? You? So it is
entirely dependent on
inner Wisdom,
awareness and action,
and displayed ability –
and not the ability to
98
act and fool, with a shit
ton of fake
paraphernalia..

99
People can easily be
given assistance based
on their individual
family economic
background. Ban
labelling people for it,
as one would ban a sin
on the nation. India
and its sacred
100
traditions also get
laughed at because of
these fools peddling de
evil.

Indians themselves
generally hate Sanskrit
due to the Ngyaaha
Myaaha Gluuuha trash
pretending around.

101
Their pronunciation of
Sanskrit even is an
abomination with no
depth. And I am not
generalizing.

The remedy is infusion

of proper interest, text
to speech accurate
rendering of the Vedas,
102
revival of the original
chanting principle from
texts, and so on. What
is beautiful, now
sounds retarded –
precisely because no
study or effort takes
place in that direction,
given fools sit on top of
it scaring everybody
away.

103
Another idea is the

word Aryan 卍 .

This idea were

appropriated by the
fukked up British trash.
104
They claimed they are
Aryans and hopped
over Himalayas with
the Mahabaharata and
Ramayana and Vedas.

Then why does all

those texts place them
in the Geography of
India. Physical
features, ornaments,
places such as
105
Himalaya, Lanka, traits
such as unbreakable
marriages, were and
are still only found in
India.

THE pink bunch of

dressed up british
cucks are another evil
category - Dressing up
and strutting around to
fool people and loot
106
and pretending to be
this and that. And
stealing even
traditions, and
appropriating labels for
power, sitting on top of
a fake academia to
destroy the world
through sly ways.
Strikes a cord with the
ngyaaaha myaahha
trash in the evil they
107
do.

Adolf Hitler and Co

then nuked the fake
brits taking up the
Aryan label on
themselves.
Btw, wonder why the
Nazis hated the
Ngyaaha category?

108
They rightly said the
Ngyaahas had
corrupted scripture,
tortured people, and so
on, and had no values
outside of material
gains and moneys.

Even the Aristocracy

were all manipulated
109
by that trash resulting
in the fall of India, due
to what? God’s Wrath,
I assume.

So let us now discard

that culture of labels.

The Aryan 卍
110
label were in the
Mahabharata only a
dynamic term for the
Spiritually Evolved.
Valimiki is an Aryan

卍 sage, and before

that an unAryan
hunter.

The Buddhists texts

111
describe the adepts of
Buddhism as Aryans

卍. The Heart

Sutra describes words

of the Boddhisattva

Arya 卍 -

Avalokiteshwara. See
the Heart Sutra.

112
Now the word has
become to mean a
krakkshit pink fool
rolling out tanks the
kill the unarmed, a tin
foil imitation of Adolf.
All outside of India
were thought generally
UnAryan tribes by the
ancient Indians.

113
This is not to say they
were disrespected. The
Romanaka, and other
apeople with high
divine nature outside
of India, are all
described in the
Mahabharata, in that
section where Sanjaya
narrates the world’s
layout to Dhritarashtra
114
before the war.

Mutual respect were

always great.

Neither were Aryanism

based on appearance.
What were Astavakra?
These superficial ideas
are from the West.

115
“It is UnAryan 卍 ,

Unheavenly, Not
Leading to Glory,” as
the Gita says.

On a side note, Adolf

Hitler and Himmler of
the Nazi fame, who
hated the Brahmins,
116
were in high
appreciation of the
Gita. It were a source of
Inspiration.

Krakksshit fools cannot

understand high ideas.
Like tribal trash when
they hear Aryan
mythology will gang
up and attack unarmed
people like hyenas.
117
They forget Pandavas
endured 12 years just
avoid war, then
attempted a peace
treaty. Never fought
anyone not wielding a
weapon against them,
never fought form
behind, etc.

Even Nazis, despite

being not authentic
118
Indian Aryans,
attempted for peace in
their fight against the
shadow banker’s gov.

Mental disease is a
feature of primitive
tribes. The caste

psychosis is one
of them.

119
And what is a tribe - is
it by birth? No.. it is
based the present level
of evolution.

Tribes in Africa,
Himalayas, North East
are all bearers of High
Wisdom – and are to be
profoundly respected,
venerated. Studied,
Humbly, learned from.
120
If you read a few books
on African Wisdom as,
“ The Healing Wisdom
of Africa,” by
Malidoma, for instance,
you will understand
the depth and
profundity of those
traditions.

And why they

maintain a timeless
121
state focused on their
sacred community,
meditativeness, and
effort at the Spirit.

It is as respectable as
the Aghori sage .They
exit the world in a
supernormal state,
abiding in that form.

122
The

abominatio
n is the fool
living in
delusion for
material things,
putting false
labels on
123
oneself and
others.

I am referring to both
the indigenous and the
krasskhsit brit
educated, brainless,
substanceless fool.

124
There are
dimensions
125
and planes
to the
Universe.
The
Purpose of
Good
126
Action,
Good
endeavors,
Brahmacha
rya, Joyous
Familal
127
mode, is all
to form
own stuff
in heavens.
Spend eons
in those
128
worlds,
reincarnati
ng again
taking up
the effort
for absolute
129
enlightenm
ent, and so
on. The
work in a
human life
is to
130
accumulate
wisdom,
and virtue
toward
that.
Virtue,
131
gained by
treating
fellow
humans
with
humility is
132
a material
gain in the
Universe.
Analogous
to the idea
of Good
133
Karma.
And not
just the
action, the
Inner
Thought,
134
Soul State,
Bhava, all
determine
the Virtue
of an
action.
135
Good
words to a
good and
innocent
human is
an offering
136
to the
Yagna of
the
Universe,
to God’s
Yagna.
137
It forms
rewards
automatical
ly.

Life itself is
138
the form of
the Yagna.

Good
joyous
interaction,
139
being kind
and helpful
to good
people in
need, not
being vain,
140
not
strutting
around, all
these are
foundation
al aspects.
141
Any form
of strutting
is a fall
from the
needed
142
Spiritual
State of
Inner

Depth
and
143
Profun
dity.

144
Any
display of
parapherna
lia to
appear
spiritual, or
145
false labels
is only a sin
of Vanity.

Does
Arjuna
146
have to
announce
he is a
Kshatriya?
Or does he
stay
147
humble,
often for
years
staying
away from
society. At
148
times,
living a
simple life
to avoid
war, taking
nothing in
149
the form of
benefits or
attention.

He even
turns down
150
invitation
to
IndraLoka,
in favour of
just
performing
151
his
Dharma.

Dharma
naturally
arises from
152
the Soul,
Ishvara.
The first
few sutras
of the
Mimamsa
153
sutra make
it obvious.
And within
the humn it
appears as
an inner
154
push to
Good
Action,
from
Ishvara and
Soul
155
planes.

156
Did
Yudhistra
even want
the
Kingdom
after war –
157
or wanted
to take up
Spiritual
effort in the
forests after
war?
158
So the
original
Kshatriyas
were not
FAKE
159
display
aunties
with labels.

YUDHSITR
160
A HAD TO
BE
ADVISED
BY
EVERYBO
DY AND
161
REMINDE
D IT is his
dharma TO
RULE.

The form of
162
Dharma is
not
outward
command
ment – but
the form
163
that
appears
from the
Ishvara,
through the
Soul, and
164
the
Universe,
Prakriti.

165
India
needs
to
166
throw
out
these
167
labels
of
fools,
168
stop
being
the
169
laughi
ng
stock
170
of the
world.

171
Focus
with
deep
172
reason
, on
the
173
writin
gs of
the
174
ancien
ts.

175
Nyaya(
Reasoni
ng ) ,
Sankha
176
( Math-
Analysi
s) were
foudna
177
tional
in
ancient
Indian
178
traditio
ns.

The
179
Subject
of
Study
were “
180
Sat”, “
Reality
”
,which
181
were
underst
ood to
have
182
differe
nt
dimens
ions.
183
Foolish
brits
have
taught
184
that
reality
is
“Imagi
185
nary”
and
that
only
186
their
bankin
g
system
187
is
reality.
When a false reality is held
people become victims of it.
For forest dwellers technology
doesn’t exist. For those lost in
tech the superpowers of the
Buddhist monk still
disappearing into brightness in
188
Tibet, doesn’t exist.

For the
wester
ns,
marria
189
ge
doesn’t
exist.
Why?
190
A false
reality
is
taught
191
and it
become
s the
narrow
192
possibil
ity
observe
d.
193
A New
Religion
For India

194
For those who wish to
stay out of this krakkshit
nonsense, and abide by
the purest part of the
Vedas – which are not
just surface writings but
mathematical ideas
encoded in symbols, I
describe a religion in the
appended books.

195
First thing is to avoid a
Jandu label. Call yourself
a student of reality. Or
that you do Zen, or

IDEN
TIFY
196
WITH
the Solar Order which
doesn’t believe in false
labels.

If Janduism is a bunch
foolishness and hate
peddled on India by the
brits be anything but a
Jandu.
197
Call yourself a aspirant
“ Surya Yagnika” do
not claim you have
touched the standards
required, but if you
aspire to the standards,
say you do so. Do not
boast around or put up
fancy airs. But keep the
Dignity. Have, if needed,
the Symbol as that of the
Silver Sun, if you truly
198
aspire to the mode of
Study, Meditation, and
avoiding unreasonable
false ideas. Do not fall
into vanity of displays,
but aesthetics form a
force in itself.

The Family itself is the

monastery.

As above, so below, the

family here is not so

199
different often in its core
aspect from the family in
heaven.

Sacred forms of
interaction within family,
and within society.

Not allowing human

Dignity to be stepped on,
and not allowing own
Dignity to be stepped on.

200
Keeping Inner Ease and
Steadiness. Endeavoring
on the Greater Goal of
life in the best ways one
is able to .

These are the ideals of

this path. There are no
labels or anything.

Only if pressed to say a

201
religion, one says, the
Vedic Solar Religion,
the Surya Yagnika.

The idea entirely is

aligned to
mythology, the
aspects of it not
distorted by the
distorters of tradition
( remember the same
202
myth has different
versions in different
ancient writings) .
One uses own reason
and Good judgement
to distinguish.

God as the Spirit

Inside guides, not
random writings of
humans. Writings are
203
only to spark that
Inner Brightness, and
Soul.

Profundity, depth,
humility these keep one
grounded to the Spirit
and free of vanity.

The Upanishads describe

204
that One Purusha who
appears from Yuga to
Yuga to restore Dharma –
that One God, as also the
“Purusha in the Sun.”
“Adityanam aham
Vishnu,” says the Gita. “
Within the Suns, I am
Vishnu.”

The Gita also states

“Jyotisam ravir
amsuman,” “ Amongst
the Bright, I am the
205
Splendorous Sun.”

The Surya Yagnika mode

doesn’t limit itself to this
form or that form, but
adopts freely study of the
Truth Under the Sun.

The Sat, the Truth is the

Goal. Not random ideas
made by humans.
206
The ritual forms one may
abide by the Vedic, or
adopt the sacred Idea of
African Traditions that
any who is a human may
make a ritual.

If you pour water on the

earth Understanding
Earth to be the Solar
Body itself, wishing the

207
Good of all Existence,
that is a Great Ritual.
Those vibrations held, if
accepted by the Aware
Solar God, transform the
world. No ritual
imitation is needed. Just
the reason and a direct
awareness is needed.

If you pour that water to

a cactus or any plant in
your Garden that space
208
and the plant even holds
vibrations inviting of
Goodness, and evolving
Goodness for the world.

Anyway, you will find

these ideas discussed
better in the attached two
books.

One abandons every idea

that is not the purest of
209
Vedic Ideas – all later
distortions of scripture
and fake additions
nowhere found in the
original great tradition.
One abandon that which
is not Reason. One accept
all forms of reason.
Like simple reason that brahma made humans 4
trillion years and all de trash since then bred under
labels is false. And so is it demonstrably false by
the easily demonstrable science of genetics. All that
is unveiled by reason, is true. Aunty logic and
vanity and evil is why the system existed in the
first place.

210
We do not hesitate to
employ ways of the
present day world to
research, study, preserve
accurately the stuff of
the traditions. To broadly
make available source
material for Individuals’
research.

There are only two

sources of knowledge –
the Soul, and world-
211
observation. The Vedic
Scriptures are a window
to what is in the Soul
planes. To unveil the
original meaning of the
Vedas, they have to
deciphered on that plane,
by the individual.
Interpretations are only
fancy ideas of the mind.
Truth is beyond the mind
– a mere sense organ, as
per Buddhist traditions.

212
Buddhist and Vedic
traditions were
understood as aligned to
the same Truth in the
times of Nalanda.

The Sun worship found

across the world, aligns
to the same truth.

Mathematics based on
axiomatics of thought
213
unveil patterns in reality.
Experiment based on
sensory observation
unveil truths in reality.
Thus, the Buddhist
scholar Dharmakirti
pointed out that there are
only two sources of
knowledge “ Inner Soul
Form Observations ( Sva
Lakshana ) and sensory
observation.” If sensory
observation were flawed,
214
the empirical sciences
would fall apart. Only
the interpretation of the
senses can be wrong, or
just limited to one set of
dimensions that that
sense processes, but it is
indeed a function of the
greater truth.

We abide by the
ParjnaAparamita
215
Principle

That any idea taken

to an extreme is
false.

Human words or
ideas cannot
capture the great
216
ultimate truth. So
any expression of it
is not the ultimate
truth. “No Dharma
taught is fully true
or fully false” says
the Buddhist
traditions, thus.

And it need not be

217
entirely false either.

If someone says,
truth is this set of
words, “ Well.. it is
false.” By the
PrajnaAparamita
Principle. Prajna
means wisdom,
Aparamita means
218
boundless or
unbounded.

The Gita says, “

What use is in a
well, in the middle
of an infinite ocean,
the knowledge of
the so labelled
brahimins are that
219
much in the Ocean
of Vedas’ Wisdom.”

Arjuna is obviously
being advised not
to fall into narrow
ideas. Arjuna is
also advised to turn
away from the
shaky ideas of
220
scripture and
directly situate his
awareness in the
Absolute planes.
That is Yoga.

“ A log of wood
that doesn’t get
stuck to either bank,
eventually floats to
221
Ocean,” noted the
Buddha. “ The right
view, gravitates,
levitates.. toward
the Absolute.”
So do not hold
extreme views,
absolute exclusivity
etc., as truths.

222
We broadly study
different traditions.
Zen, which focuses
on the breath, is
another view of a
Vedic approach
which states, “All of
the Vedas are in the
Breath.”

223
We study books
such as Zen by Dao
Re ( available for
free download on
Scribd.com . Dao Re
is a pseudonym,
btw), Meditate to
images in CC Tsai’s
Zen.

224
We broadly study
the Daoist
traditions, gain
wisdom from the
African traditions,
in alignment with
Uddhava Gita
which describes the
Universe itself as
the Teacher, and
225
various forms of
Nature appearing
as the Teacher.

We go beyond the
words, read,
keeping only the
divine essence in
own Wisdom,
forgetting the
226
words.
We adopt the idea
of the YogaSutra,
which describes
God as a ”
VeshsaPurusha,” a
unique Individual –
just as the Gita
does.

227
And the path of the
Yogasutras “ Tapa (
Effort and
Meditation),SvaDhy
ana ( Self Study and
Inner Observation,
Trusting and noting
down what one sees
within, when it falls
into a frame of
228
reason, eventually),
IshvaraPranidhana
( Obeisance to the
One God.)”

We note that the

writings of the
Apocryphon of
John regarding
“The Inexpressible
229
One,” the Writings
of Plotinus on the
One, the Writings of
the Egyptian Sage
Hermes, studied by
the Greeks, which
describe the
descend of “the
One,” are all
reflections of what
230
is the description of
God in the Gita.

So traditions in
their original purity
were visions of the
same Truth.

We take broad
231
study, reading,
SvaDhyaya(Inner
and Outer Self
Study), as adoration
of that Divine
Supreme within.

The Bible actually

says stuff such as
“even the writings
232
of Moses veils the
heart” and the New
Testament is a
testament directly
of the Spirit, written
in the Soul and
Heart, not of words,
for “ the letter kills,
spirit gives life.”
Read that section.
233
The Gnostic writing
“ Apocryphon of
John” says “ I will
appear as the eagle
on top of the tree”
That is the wisdom
unfolded from God’
on the brain- spine
tree.”
234
We abide by the
Zen principle in
later stages of
meditation,
described by Dao
Re, “ Be devoid of
oneself and others,
situated in the
Atman( Eternal
Self.)”
235
Well, another view
had described it
has,” Be devoid of
yourself and others,
situated in the
Atman,” the phrase
were rephrased in a
Zen sense to put
oneself first, and a
greater centering in
236
the Spirit achieved.

We subscribe to the
teaching of ease and
stability, sukham
sthiram, of the
awareness, taught
in the YogaSutras,
by absorbing any
sense of unease,
237
into the awareness
of the Infinite
absolute.
“ prayatna[Effort]
śaithilyānanta [By
awareness of the
ease of the Infinite
absolute]samāpattib
hyām[is absorbed]”
– YogaSutras 2.47.
238
By that ease, we go
beyond Duality. “
tato
dvandvānabhighāta
ḥ” – Yogsutras 2.48.

This ease and

stability, Sukham
Sthiram, were the
239
original definition of
Asana in Yogasutras,
and Yogasutras had
no reference to any
idea of exercises or
artificial effort.

Thus these texts

have not to this date
even been properly
translated.
240
We are open to
discovery. Even the
sound of OM, might
have been ONG. For
the vibration of the
absolute were
associated with the
top of the nose area
– when sound
vibrates there the
sound is NNGGGG.
241
Some ancient Saivite
texts describe the
end sound of
syllables such as
LAM as

LANNNGGG..
“the sound a
honeybee.” The
written form of OM
in other traditions
we research, for
242
some even seem to
abstract the nose
and the Divine
Origin as a bindu – A
DOT -marked on top.
The U shaped form
above OM form we
mathematically
understand as the
intensity of spatial
density involved in
topological
243
projection and
compression of
higher dimensions
to the lower, making
that form appear
with the bindu
inside, and it is
observed during
meditation, directly
a stage.

244
Sankhya for us is the
processing domains,
the 7 cores of which
starting from the
root chakra are the
processing cores of
the universal DNA
DIFERENTIATED in
the human.
The processing cores
were associated
with the numbers, as
245
the initial phrases of
Bija Ganita of
Bhaskaracharya
make apparent. It is
not a text of algebra,
for even the second
chapter says for title,
“there are six
different types
zeros(
corresponding the 6
processing domains,
246
chakras, in the
human.)”. It
describes a yogic
procedure for
directly
understanding it.
Sunyata of the
Buddhists would
thus have had an
mathematical zero
plane of the
Universe
247
interpretation.

We study the
intricacies of
language and
grammar. Those
inclined to such
study even going
into the depths of
the Astadhyaayi. We
attempt to use
248
modern tools and
programamtic
expressions to
present another
view of the system.

We abide by own
Dharma, the idea of
duty to, friends and
family, itself as a
whole path.
249
Dharma we do not
understand as a false
outwardly imposed
duty, but naturally
arising from the Soul
Planes, planes
beyond ideas of
thought.

Buddha’s idea that

attachment is “fuel”
250
ON THE PATH - and
attachment, joy in
family forms is what
unveils the
Brightness of God.

Dharmic
Love is God
Himself, says
251
the Gita. Familial
forms of Love, and
Devotion among
humans, unveil God,
thus.

Joyousness, games,
all have their part.
The study of the
Gayatri Mantra
intensifies it.
252
The preservation of
the Inner Vital as
foundation to
evolving spiritually.

And that God has not

set up any set of
circus hoops and
given it a label as
“religion” to go
253
anywhere. The Gita
asks abandoning
fixation on scripture.
Buddha emphasized
reason and direct
understanding over
time. And a
discouragement of
foolish fixation on
ritual forms of
religion and ideas
that are ultimately
254
without substance,
are also found in the
Gita, and in the
Buddhist teachings
as well – which
emphasize reason
and direct
understanding.

We stay wary of the

academia which tells
foolish things such as
255
Buddhists don’t believe
in the Self, while those
famous Ox Herding
Diagrams of Zen, the
writings of Zen
masters, all say the
opposite. The “Great
Brightness of Zen” is
the same the Brahman.
The Second teaching of
the Buddha taught
about distinguishing
256
sings of Soul from that
of the ephemeral ,non-
Soul. The major
Buddhist writings has
Buddha
acknowledging the
Vedic sages, listing
their names, received
revelation in the form
of the Vedas. Buddha
encourages chanting of
the Gayatri Mantra of
257
the rig veda, in another
Sutra. So the
foundational ideas
were the exact same,
obviously. Buddha
offered another
approach - avoiding
the great deal of ritual
nonsense the truth
were obscured by.

We research and study

258
on own and never rush
into narrow ideas, or
simplistic conclusions.

Even good music, art,

good food, aesthetics,
all unveil the Divine,
through the Soul. Life
itself is the path, and
not any artificial set of
labels or mimicry of
things of another era.
259
At the same time we
acknowledge the force
and sacredness of
formalized ancient
ritual forms. And we
remember the
Bhagavata asks often
that they all be
abandoned and the
individual directly
resort to the One God.
“ Unto to that One
260
God, in the Heart of All
Beings, alone Resort,”
says the Gita.

Well, do a flip through

of the appended two
books.

This is a new path for

all those who would
not identify with a
261
mess of false ideas
insulting fellow
humans and allowing
fake vanity, for their “
religion.” Vanity and
hate is a path to God?
One only fights to
protect the Human
Dignity - which is a
Universal Dharma – to
destroy evil forms that
insult each other, and
262
thus the God within.
The word temple in all
ancient traditions
originally referred to
the human form. “ This
body is the Kshetra(
temple),” says the Gita.
So its important to
Run, as in the Pink
Floyd Song, Just like on
a Pill, from false
religion set up to insult
263
humans.

We understand the six

enemies of the human
mind, AriShadVargas
are to be overcome
even in dreams, as the
arthasastra also
reminds.

264
Unless people push us
to express a label for
our religion, we do
not identify with
labels.

Grand Solar
Architecture for places
of study and
preservation of
265
knowledge, aesthetics,
grand art, only
achieved by an
elevated consciousness,
these can be aspired for
as forms.

And we do not hesitate

to engage in the
simplest of art as in
Zen. For in simplicity is
266
the greatest profundity.

We aspire to build
grand cities. We aspire
to build beautiful
simple villages, for
beautiful form reflects
the Divine. We study
aesthetics of traditions
world over. From the
Greek to the Japanese.

267
In food habits we abide
by reason. There is no
false vegetarianism or
avoiding of beef or
anything. The Vedas
prescribe eating of
beef, meat, wine.

On a side note: Here is from Hatha

Yoga Pradipika as translated by
Pancham Singh,” Those who eat
268
the flesh of the cow and drink the
immortal liquor daily, are regarded
by me men of noble family. Others
are but a disgrace to their families.”

गोम ांसां भक्ष्हयेन्नित्यां न्निबेदमर-व रुणीम |

कुलीनां तमहां मन्ये छे तरे कुल-घ तक ाः || ४७ ||

ghomāṃsaṃ bhakṣhayennityaṃ pibedamara-

vāruṇīm |

kulīnaṃ tamahaṃ manye chetare kula-

ghātakāḥ || 47 ||

Not just a disgrace the phrase used is

kula-
269
ghātakāḥ - “

destroyers of own family and

nation.” A better expression of the idea would
be, “Those who do not eat beef
daily, and drink the wine of the
Gods, I think of them
as destroyers of own
family/nation/lineage.”

Refer Manusmriti on the aspect as well – which

uses even more stronger words saying they
will be reborn as sacrificial animals eaten for
food – to understand it is not a bad thing.
Yagnavalkia says he enjoys beef. Both
Mahatma Gandhi and Vivekananda have
pointed out in their published writings that the
original ancient Indian religion had the

270
requirement on the spiritual aspirant.

The not killing of animals raised as pets are

normal. Nobody eats their pet swordfish for
dinner.

Avoiding cruelty can be done by proper diary

farming practices, and the ending of livestock
can be done in a endorphins with liquid
nitrogen fumes filled chamber, and VR for
entertainment, which would not only be
painless but also a greatly joyous and euphoric
state given the endorphin. If the animal goes to
becoming food of people whose core objective
is research and understanding spiritual truths,
to given them strength in the journey, then the
animal attains to higher births, in heavenly
worlds even.

Ideas and discussion along the lines may be

found in the Book, “ A Path To Greatness: A
Book for India” by Dilip Rajeev, available for
free download online, and on Scribd.

We do not do any “pushipatam vacham” (

research the meaning of the phrase as found in
the Gita, “flowery words” ) or take weak forms

271
of life as some spiritual ideal, but understand
that such ideas are false, and we stay away
from such patterns deviant from forms set by
the Universe Itself for human beings. The
flowery worded spirituality is the domain of
fools who do not understand anything, points
of the Gita.

We pay attention to the aesthetics of our

actions, surroundings, living spaces. Often
when necessary taking an approach of Zen
simplicity and clarity of living spaces, so that
the greater endeavor can be focused on. On
each stage the ideals are different. On each
plane of awareness the demands and forms of
existence are different. What is acceptable in
heaven, may not be so on earth. Time, Space,
Dharma Sense, Inner Soul, these determine the
action. Individual to individual this is
different. Listening to own Soul, that deeper
impulse from God, beyond all flimsy thoughts,
beyond the mind and passing emotion, one
understand what the Dharmic action is.

272
Even Jesus says in the Gospel of John,
apocrypha hidden by the official evil church,”
Jesus said, "Blessed is the lion that the human
being will devour so that the lion becomes
human. And cursed is the human being that
the lion devours; and the lion will become
human." The scholar F. F. Bruce writes, "The
point of this seems to be that a lion, if eaten by
a man, is ennobled by rising in the scale of
being, whereas a man, if eaten by a lion, is
degraded to a lower status than was originally
his and may even risk missing the goal of
immortality.

Remember the official church is something that

turned evil at its top power hierarchy, they hid
the greater ideas of the Path were taught to
Jesus, through John the Baptist. The evil has
even admitted and apologized officially for
the murder and burial in school grounds, of
thousands of indigenous school children in
Canada. One must think twice about blind
belief in any religious hierarchy. It gets
transformed into an evil power structure that
fools and manipulates people, and hides

273
truths.

Aesthetics of good food

and wine, can in itself
become a spiritual path.
Food forms the vibrations
that form the body and
mind. The Gita advises
wholesome nourishing,
creamy, food pleasing to
the heart. Good fats
reduce the glycemic
index. Spices and overly
salty food chaotize the

274
body and the brain.
Gentle herbs as in
western food is an ideal.
Overtly medicinal herbs
are unhealthy as food.

The properties of food

unveil in its texture, taste,
and appearance, the
wavefunction form of it.
Taste unveils all the
properties, as per
Ayurveda, and all
275
ancient traditions world
over. A good nourishing
taste is a window to the
Divine planes of the Soul.
Overly harsh vibrations
make spiritual efforts
even difficult. The
importance of a spiritual
focus in determining the
quality of food, including
of meats and wines,
which are necessary for
the fire element in
276
appropriate amounts
differing from Individual
to Individual, is a great
endeavor in itself. Stage
of the spiritual
endeavour, and all other
factors determine which
food endow a clear view
of the inner, stabilizing
the energies clearing up
the vibrations. And it is
one’s own reason, study
and judgement that
277
decides. Not anything
outward. The soul state
of the person preparing
the food has an impact. I
once had a rasgulla made
by someone at a
restaurant in a
Himalayan nation. The
taste immediately took
me to the Zero point of
Zen, and for the first
time. As if the person
who made it had no
278
intent, no motive to
please or not please, no
motive to impress or not
impress, no motive for
money, yet an absolute
pleasantness, difficult to
put in words. A Zen
meditative state,
inimitable, not
describable.

One should think of

Spirituality as field of
discovery, of joyous
279
discovery, understood
fully by no mortal. For if
any understood it fully,
they wouldn’t be mortal.

The Guru, is depth of

reasoning.
Fake Gurus with
paraphernalia and
followers admiring them
and describing their feats
are a way of employing

280
spies to fool people as per
Kautilaya’s Arthasastra.

A beyond “ This is the

approach to
understanding, and
you are by yourself
and with God,( whose
brightness will appear
inside you, )in walking
the Path. “ no Guru has
any role. In an era of
281
writing and what not,
there is no need for
people to gather others
around.
The Yogasutras for
instance guide that
way. A good book on
Zen can take farther
ahead than any of these
on stage for fame
gurus.

282
Vedas are ultimately
mathematical code,
interpreted understood
once their vibration-
origin si found and
awareness stilled by
Samadhi in the
absolute planes, as
yogasutras describe.

283
Discussion and
exchange of ideas
could easily happen in
a formal setting, much
like an academic
setting, with no
banners but the topic of
discussion – in the style
of the present day’s
academia, and that
attire and structuring,
if not, the discussion
284
can also be casual ,
between friends.
Normal reason,
experience and insights
guide. One may
discuss things one read
last week, with friends.
Or, discuss insights
with family.

Even the talk between

Socrates and friends is
285
that way. Simple
conversations.
Sparking deeper ideas
naturally.
Be dynamic in forming
and discarding
understandings. That is
the way any field of
study progresses, the
faster you can identify
a wrong idea, or the
narrowness of a view,
286
the faster you end up
in the possibility of a
greater view.
The Socratean
approach were to lead
the reasoning of the
other person by asking
simple questions.
One should be
absolutely cool and at
ease about admitting
one doesn’t know
287
things. Who knows
what. I know nothing
is what Socrates said.
The family space can
be streamlined to
support this endeavor,
by eliminating out
unnecessary efforts.
The Purpose of family
is to encourage on each
other in the Spiritual
effort.
288
And to gently guide.
One should
understand own
wisdom is limited and
often the other being
has a purpose in its
inner and deeper
inclination.

For the Zen monk, the

tea experience unveils
joys of the Divine. Thus
289
the senses in the right
mode are an opening to
the Divine.
The Senses are also an
input of knowledge.
This idea is present in
the Gita as well – as
pointed out by
Abhinavagupta’s
writings.

290
Joyousness,
Family, Good
friendships, all
of this are integral
and natural aspects
of a Spiritual
Journey.

291
I urge the reader to
widely share the
PDF, to displace the
false ideas that have
been permeating India,
and threatening the
very displacement of
the original sacred
traditions from India,
and alienating people
292
from spiritual efforts.

It is the individual’s
duty. There is nothing
else outside that would
transform the world, it
is own duty to help lift
up own nation.

Do not shy away

from own Dharma.

293
A ll Good

Emerges from the

Doing of

own
294
Dhar
ma.

295
296
297
ii
Solar Worship

Dilip Rajeev

iii
Copyright © 2020 Dilip Rajeev

All rights reserved.

ISBN:
 The Sun is a Conscious
Living Expression, of the
One.

The ancient Upanishadic

traditions describe God as,
“the Purusha in the Sun.”

6
The Sun is a 6D expression,
it expresses the world
phenomenon here, and its
own DNA, differentiated,
becomes the DNA of the
worlds and beings appeared
here.

7
 A 6D space has 5D for its
surface expressions. The
planetary bodies, thus are as
expressions of the Sun’s
surface, 5D in Nature.

8
Each planet is thus as a Solar
Chakra.

9
Within the human, the 6
Chakras reflect the 6 -
Dimensional nature of the
Solar Angel, the Sun.

10
 The heart chakra, the 4th
chakra, an expression of four
dimensional aspect of the
Sun, is where the human
founds his or her feeling of
the three dimensional world.

11
The Earth is 5D, and within
the earth is an expression of
the Sun, the 6D, in a
dimensional view.

12
Within 5D is 6D, and 5D as
it evolves and draws from
6D, is also as if orbiting the
6D world.

13
Thus, the earth is a set of
frequencies, scanning the
DNA of the Sun itself.

14
 Earth exists not a distance
from the Sun, but in the Sun.
The idea of distance emerges
from the way the frequencies
projected by the Sun are
interpreted.

15
All phenomenon in Solar
Space, is as if storypaths
projected by the Sun.

16
 The awareness identified
with a high vibration story,
evolves out a greater world
on earth.

17
The Solar Universe is made
of parallel worlds, and
dimensions invisible to the
human eye.

18
The Sun is the Origin of Life
and Consciousness here, and
the Predominant Expression
of Pure Divine in our World.

19
Great traditions, particularly
the Vedic, Adored the Sun.

20
 For Solar Worship,
The Sun is to be understood
as the Living Expression of
the Divine in which the
world here exists.

21
 Early Morning, One,
Listening to Vedic Chants, or
After Reciting a verse such as
the Gayatri, One
worshipfully offers his or her
obeisance to the Sun.

22
As water is a medium which
embodies thoughts, a
medium of expression, and
that which binds the worlds,
a handful of water is
worshipfully offered to the
Sun.

23
The water is, in the ancient
way of doing it, held in the
hand and offered by the
heart and thoughts of
worship-devotion unto the
Solar Angel, in whom the
world exists.

24
The water is then gently and
respectfully, poured on the
Earth, while One faces the
Sun.

25
 The water offered in
Worship, may be poured as
well on the roots of a sacred
plant such as holy basil.

26
Then, one stands awhile in
Profound Worship, facing
the Sun, Pondering the
World as emerging from the
Sun, and one’s own life
expression here as from the
Solar Angel.

27
 One on the Vedic Path,
tends to study the Gayatri
Mantra frequently. Prepare a
book in which on each page
is the Gayatri Mantra with
Vedic Markers,

Gain an understanding of the

Pronunciation of the Gayatri
by listening to the Chanting
of it in the Vedic form,

Study the Gayatri Mantra by

visually reading it from the
pages, 108 times, if one is
inclined to the Mantra Yagna
form of Worship.

28
29
 The
Symbol
of the
Silver
Sun, is a
symbol of the Path.
30
And those who abided by
the ancient religion
described here, were
identified by the name,

Surya
Yajnika.
31
 The
Precepts

32
 Thou
Shalt
Not
Squander
The Vital
Spirit
33
 Thou
Shalt Abide
By the
Sacred
Ways of
Thy
Forefathers
34
 Thou
Shalt
Follow
Thy
Soul
35
36
The
Gayatri

Yagna
Printable Edition
Do print and distribute as many copies as

possible among your friends and family. This

endeavour in itself has a transformative impact on the
world and endows a path whereby anybody can
improve themselves daily.

The author grants the right to print and distribute the

book as is, for profit or for free.

Dilip Rajeev

A uthor
Instructions
for Printing.
Give this PDF to any printing press or local printers near
you to get a perfect bound paperback copy of the book Gayatri
Yagna by Dilip Rajeev printed.

Print Book Size: 8.5 * 11in

Cover page is the sheet in the following document that appears as

The content of the book is the set of pages starting from

to the end of the PDF.

Recommended Cover: Paperback, 220 GSM Glossy.
Recommended paper thickness for inside of the body: 90 GSM
white paper.

The next page in this PDF IS THE COVER PAGE.

The cover page looks like,

WHAT follows after the cover page is the content of

the book. It starts with the page following the cover page, and ends
with the PDF.

Until this page were just the printing instructions.

To the Reader
By giving this PDF as a whole to the printer, and asking them to go by
the above instructions you can get a perfect-bound paperback print copy
of the book.. A Printed paperback kept with you, would make it easy to
study the Gayatri Mantra any time you wish and elevate yourself.
Google to find a good local printing service.
Gayatri
Yajna
Dilip Rajeev
 Copyright © 2021 Dilip Rajeev

The author grants all the permission needed for print copies of the book to replicated as-is, by them,
and distributed for-profit or for free.

All rights reserved.

ISBN: 9798791069085
T his work is a guidance to

establishing oneself in a great

yajna.

The happiness of individuals

evolve as they evolve the spiritual
light inside.

1
The Gayatri Yajna involves
studying the Gayatri Mantra 108
times, at the 3 sandhyas, daily.

2
T he three sandhyas are at early

morning, midday, and at night.

3
The gayatri
mantra is to be studied
with a deep sense 108 times, at the
three Sandhyas.

4
Each sound of the mantra is to be
studied in a way that brightens
the inner. That brightness inside is
the Sun.

The Sun is a term used for the

Atman, the Soul.

5
When the sounds of the Gayatri
Mantra reveal an inner brightness,
keep the awareness on that inner
bright Sun. The awareness
expands forth what it holds.

The Sound vibrates the body and

the mind, and thus unveils what
is beyond the body and the mind,
which is the Soul, the Sun.

6
T he Gayatri Mantra may be

read a few times at any point one

wishes to brighten one’s
intelligence.

7
D o keep sharing with all your

friends, and family. A Yajna is to

bring joy, love, and spiritual light
to the entire world.

As part of the Yajna itself, do take

this work to as many in the world,
as you are able to.

8
T he Universal DNA, or the

EkaBija of the Universe is

processed by the 6D entity that is
the Sun. The Same 6D system
unfolds as the human chakras,
viewed through unique maps of
the differentiated individual
DNA, by the unique individual
awareness spark, the individual
soul in that DNA matrix space.
9
The Planets, thus are as if Chakras
or processing spaces of the Sun.
They are in the Sun, so to speak,
and the notion of distance arises
from the set of frequencies
processed by the planets each of
which is a 5D sphere. The human
experience involves the 4D DNA
differentiated views, the heart
chakras of humans, processing the
world-phenomenon as projected

by the Solar God.

10
108 Times
Gayatri Mantra

11
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

12
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

13
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

14
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

15
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

16
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

17
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

18
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

19
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

20
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

21
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

22
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

23
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

24
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

25
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

26
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

27
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

28
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

29
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

30
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

31
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

32
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

33
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

34
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

35
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

36
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

37
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

38
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

39
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

40
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

41
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

42
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

43
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

44
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

45
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

46
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

47
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

48
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

49
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

50
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

51
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

52
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

53
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

54
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

55
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

56
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

57
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

58
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

59
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

60
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

61
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

62
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

63
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

64
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

65
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

66
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

67
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

68
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

69
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

70
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

71
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

72
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

73
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

74
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

75
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

76
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

77
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

78
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

79
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

80
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

81
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

82
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

83
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

84
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

85
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

86
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

87
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

88
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

89
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

90
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

91
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

92
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

93
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

94
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

95
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

96
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

97
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

98
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

99
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

100
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

101
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

102
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

103
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

104
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

105
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

106
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

107
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

108
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

109
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

110
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

111
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

112
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

113
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

114
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

115
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

116
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

117
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

118
 ू वुभ ॒ स्व॑
ॐ भभ

तत्स॑वव॒ तवभ रु े ण्य॒ भर्गो॑ दे॒वस्य॑ धीमवि ।

्
वध् ॒ ् न॑ प्रच द॒ ्ा त ॥

119
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