Dr P.V.G. Raju Raja Saheb of Vizianagaram

Immortal poetess of India Smt.Sarojini Naidu remarked about Dr.Rajendar Prasad the first president of India that one should have a pen of gold to be dipped in honey to write about Rajen Babu. This Personality description very well fits Dr.P.V.G. Raju, the Raja Sahab of Vizianagaram, who is a class By himself .

Pusapati vijayram Ganjapati Raju, popularly known as “PVG” was born at 0.52 on 2nd may,1924 (corresponding to S`1846 year Raktakshi of hindu calendar ,Chaitra Bahula trayadasi, Thursday),at the Phool-bagh palace, Vizianagaram .He was the eldest son of maharaja Alak Narayana Ganjapati who incorporated in the place of the traditional motto of the , vizianagaram estate –‘ever loyal his own motto—‘be true to one`s own self meaning that teal independence in virtual obedience or submission to one `sown conscience, the ‘inner voice’. Maharaj Alak Narayana Gajapati married princess Vidyavati Devi on 15th February 1917, who hailed form Keonthal, one of the Indian states of simla hills , long famous in the annals of Rajput Chivalry. No wonder, their offspring grew up to be a prince among democratic socialists and democratic socialist among the princess.

Pundits attached to the royal court and an English tutor Mr.Bardswell coached him before he joined St.Aloysius convent, Visakhapatnam(1933-1939).During 1940=1942 he studied at the central collage ,Bangalore. Some of his classmates distinguish themselves in their chosen walks of life with whom he maintained close friendship throughout. They are Dr.Raja Ramanna, eminent atomic-energy scientist. Late D.D Goenka; Aga shahi former minister of external affairs, Pakistan and admiral M.K Rov (Rtd.)He joined the presidency collage , madras in 1942. During the period of his collegiate education, he distinguished himself apart from in the general studies in the arena of sports especially tennis and cricket. He captained the tennis team of the central collage, Bangalore in many a prestigious matches. As a student of the presidency collage, Madras he played cricket under the captaincy of the well known cricketer C.K haridas .The love of this game proved to be long drown out affair with him. He promoted by way of sponsoring many a promising cricket players such as S.Shandra Sekhar, who made a mark for himself in the national and international test cricket. Sri PVG himself was the president of the south zone ranji trophy cricket match was held at the maharaja`s collage stadium in January 1982.

In 1942, he joined the Columbia University, New York. Eisenhower and Richard Nixon who were to late become the presidents of USA were at that time president and vice –president respectively of the Columbia university. While at the Columbia university he happend at attend the lecture of albert Einstein (1879-1955) the renowned scientist and it is perhaps to that time his abiding interest in science and technology scientist and especially atomic energy has to be traced. Interestingly, late as a member of the Indian parliament he found a right place for himself in its consultative committee on atomic energy.

At the time of his accession to vizianagaram ‘gaddi’ on 24th August 1945 ,the annual income of the Estate was estimated to be around thrity lakhs. And well before the idea of Estates abolition gained momentum, he was the first Indian ruler who pleaded that all Estates should be abolished even without paying any compensation to their holders, for by that time he had already converted himself into hard core socialist. It was Mohan kumaramangalam that immensely influenced him in this regard .But for his Fedua background he would not have hesitated to become a committed communist. Finally, he had chosen the middle path of socialism under the benign influence of socialist leaders like Jayaprakash Narayan and Dr.Rammohan Lohia actually when JP toured south india in 1945, it was Sri PVG Who was at the stearing –wheel of his car throughout.

In 1952, Sri PVG was elected to the Andhra legislative assembly as a social candidate from the Vizianagaram constituency. In 1955, he was returned form the same constituency to the Andhra assembly- that time representing the Praja socialist party .In 1957, he was elected to the Lok Sabha from the Visakhapatnam Constituency as an Independent candidate. However, in the same year he was elected to the Andhra Pradesh legislative assembly from the Bheemunipatnam constituency , in a by-election, as a congress candidate . In 1962 and 1967 he was successfully returned to the A.P assembly from the same constituency .In 1971, he was elected to the lok sabha as an independent candidate from the Visakhapatnam constituency. In 1977, he represented the Bobbili constituency in the Indian parliament as a congress candidate. In 1984 when on the eve of his entering the 60th year ,he preferred to retire from congress(I) candidate .Thus in all he contested nine elections-five times to the legislative assembly and four times to the Lok Sabha and always return with convincing majority. The electorate whether of Vizianagaram or Bhimunipatnam or Visakhapatnam or bobbili seems to have attached little importance to the party label-whether it was socialist or Praja socialist or congress or congress (I) which ever he chose to represent .The very fact that he was twice elected to Lok Sabha as an Independent candidate testifies to his popularity with the electorate and stands that he was always and indeed a ‘peoples choice’.

Sri PVG adorned the Ministries of health (1960-62) and education (1962-64) in the Andhra Pradesh cabinets of Sarvasree Damodaram Sanjeevvayya, Neelem Sanjeev reddy and kasu Bhahmananda reddy . as minister for Health he was instrumental in introducing degree course in Ayurveda and thus secured for that ancient system of the Indian medicine a permanent place .As a minister for education, he emblazoned the educational system of the state with innovations of the most for reaching impact .it was during his tenure of office that the private collages were admitted into government grant in aid and he also exerted himself to get the UGC scales of pay implemented for collegiate teachers as he subscribed to the view that they are the prime forces in the great task of nation-building.

As a true socialist he translated its lasting principles into actual practice. Whether it was participation in ‘Sramadan;such as the one of digging an agricultural canal at Annamarajupeta (Srungavarapukota Tq.) in 1949-`50 or courting arrest on 18-81954 for leading the Inam Satyagraha (Nandikatur Tq.Kurnool Dt) he used to be at the forefront. He was in prison for a period of forty days for his participation in the Karivena Inam Satyagraha. Again on 10-12-1995, he courted arrest for protect demonstration on behalf of the displaced persons of the Nandikonda (Nagarjuna sagar) project, when Pandit Nehru cane to lay foundation stone to that project at Mahanadi. Along with Dr.Rammohar Lohia he was arrested and imprisoned for forty five days in the Purnia district jail in Bihar, for leading a no-tax campaign of the farmers of Bihar. Politics was never a profession to him but a mission to which he remained dedicated throughout his political career .it was indeed a rare sight to see the raja sahib undertaking extensive ‘Padayatras’ at times converting on an average thirty miles a day to understand the problems of the people as an active socialist he liberally the socialist movement in the country.

11th May 1964 was the bleakest day not only for him personally but also to all those who pinned their hopes on this bright star on the horizon of Andhra politics. On that day at about 11.40 am hemet with a near fatal accident as the car in which he was travelling to Bhakra-Nangal dam, deflated and turned turtle. At about 2 pm a stray bus going towards Nangal spotted the much damaged car and still worsty battered ‘PVG’ in a pool of blood as he was all the time profusely bleeding with an injured scalp. The day before he was at Chandigarh at the invitation of the Punjab government to participate in the All Indian education Ministers conference. After preliminary treatment at the Nangalk government hospital .the next day he was admitted in the post –graduated institute of medical science, Chandigarh where he was attend by Dr.Gulaty and Dr.Chandy, neuro-surgeons of world repute. He made medical history by reviving after being in the coma for seventy nine days .On 22nd October 1964, he was brought to Hyderabad in a specially designed Russian air-craft. The government of Andhra Pradesh continued him as a minister without portfolio. What in more remarkable was the affectionate anxiety expressed by his former subjects-the people in and around Vizianagaram- towards their ‘Maharajaha’s’ health. Prayers for his health and recovery were held at the temple, mosques and churches instantaneously. In June 1965, he proceeded to English to undergo walking and speech therapy at royal Infirmary, Durby, where he was under treatment for five months. On his way back to Indian he went to Cologne in west Germany where a ream of specialist after examining him expressed surprise that the brain of he a person whose scalp has been so badly injured remained undamaged and found out that it was due to the excessive pumping of blood into the brain. And they were true too for it was his regular habit of practising “Sirshasana’ for 45 mts, every day since 1949, that really saved his brain from possible damage. He had this positive habit of observing self regulatory methods. For-examples in November 1958 he observed silence for twenty- one days, removing himself to a remote place on the Simhachalam Hills, only partaking milk during the period of ‘Mouna-vrata’. Dr.swami jnanananda- the renowned nuclear physicist was his spiritual guru. He wrote an authoritative introduction to Swamij`s ‘Glimpses’(1959); foreword to the ‘elements of nuclear physics (1962); and an equally standard preface to his ‘The synthesis and ultimate objective of empiricism, Rationalism and transcendentalism(1964)the collected writing of the Raja sahib presented elsewhere in the present volume reveals his wide reading and deep thinking.

Umpteen institutions dedicated to varying areas from research to religion, to wit, Andhra historical research society, Rajahmundry of which he was a patron, Sri Aurobindo ashram of Pondicherry of which he was the hereditary trustee received his munificence. Well known geo-physicist like Dr.chirravuri Dakshinamurty received his generosity. Bulusu venkata Ramanayya`s’ Gajapatirajula teligu vangmaya poshanamu(1961) was dedicated to him. Sri PVG was honoured with the degree of Doctor of letters by the Andhra University of which he was the pro-chancellor for quite long time.

During the transitional period of the Estate`s abolition, the Maharajah`s music collage and Sanskrit collage were taken over by the government. Regretting their transfer and perhaps to make good the loss in 1957, he purchased the kurukonda palace from his uncle for an amount of Rs 5,50,000/- and together with 1000 acres of land, donated it to the central government for locating the Sainik school- the pride Andhra Pradesh.

Sri PVG found on 12 November 1958, the ‘Maharaja Alak Narayan society of arts and science the initial letters of the phrase Mansas .It was named after the hallowed memory of this father Alak Naranyan Gajapati (1902-1937) as the culminating offering of the Vizianagaram royal house at the alter of learning. Conscious of his heritage: ‘Noblesse Oblige’ he endowed the trust with almost all his properties worth about fifty corers of rupee at the present value. From a post- graduate collage of education to an English medium Education school. More then half-a dozen institutions are functioning under the aegis of Mansas. As has been observed else where, ”Royal patronage of learning has been a time honoured tradition in this country. With the passage of time while all the trappings royal power dwindled and virtually disappeared, institutions of learning mothered by the royal houses continue to shine with unabated splendour, irradiating a society relentlessly marching on the wheels of modernity . The light-houses of learning installed by the far-sighted rulers will ever remain as eternal monuments to the native magnanimity, disinterested service, and idealistic fervour... and “it is only a truism to say in Wesleyan style that the rajah Saheb has done all the good he can, by all the means he can, in all the ways he can, at all the time he can, as long as ever he can to hold a lift the education”. Thus , it is it fitness of things that his bronze statues along with the status of the goddess of learning are installed in the premise of educational institutions by the Mansas to secure whose continued progress he created it.

Sri PVG was the proud father of four sons and two daughters whose career record is promisingly inspiring. His eldest son Sri Ananda Gajapati Raju of Andhra Pradesh and till recently a member of the parliament. His son Sri Ashok Gajapati Raju is presently the Hon`ble Minister for finance, & legislative affairs, Government of A.P . Sri PVG was a stickler for time and very punctual to keep up his appointments and engagements. Thus true to his resolve, he withdrew himself from the arena of politics at the onset of his 60th birth-day. As per the dictates of ancient Hindu tradition a person after completing sixty tears should embrace ‘Vanaprastha’ hanging relinquishes all worldly comforts, desire and attachments, he remained like a crystal in its purity and radiance to which no contamination can ever stick. A voracious reader –he whiled away his time either in reading or meditation at Simhachalam hills- the abode of the presiding delity his family- lord Varaha Lakshmi Narasimha Swami. Sri PVG functioned as the master of the lodge nicopolis during 1993-95. As the one who is deeply and equally interested in working of ‘atom;’ as well as ‘Atman=as a true disciple of his spiritual mentor, the sage-Scientist- Swami janananda, Sri PVG Raju having led a fruitful and, purposeful life has elevated himself to the heights of a RAJA RISHI. Having fulfilled all his worldly obligations in a positive, purposeful and fruitful way, the noble personage passed away beyond the realms of this mundane world at the mid- night of 13th November, 1995 –an auspicious day that being the ‘ KARTIKA SOMAVARA’. AS MARK OF RESPECT and to commemorate his memory , the government of Andhra Pradesh declared that the Vizianagaram District will be named after him. Numerous of this admires will continue to look towards him for his heavenly advice and will continue to draw inspiration and guidance from the multi- institutions founded and nurtured by him.

MY EARLY MEMORIES (Article written by RAJA SAHEB in “The Radhakrishnan Number” ‘A Souvenir Volume of Appreciations’, VyasaPublication, Madras, 1962, P.88a.)

It was nearly thirty years ago in the year 1932 that I first came to know Dr. Radhakrishnan. I was just a child, and I remember to have met him along with my brothers and sisters. It was the late Maharaja Narendra Shah of Tehri Gharwal who introduced my mother Maharani Vidyavati Devi to Dr. Radhakrishnan, when he visited Waltair that year along with his family. Maharaja Narendra Shah married my mother’s two sisters and he had undertaken this visit along with my cousins. The Tehri - Gharwal family were the guests of the Raja Saheb of Bobble and it was at Bobble Hall that I first made acquaintance with this great man.

When one’s memories of association stretch back to childhood, from a stage of immaturity to one of relative awareness, it becomes very difficult to try and truly estimate the import of reality as it has unfolded. One may unconsciously exaggerate the importance of events of a trivial nature, and forget others which were relatively more important. Writing about Dr. Radhakrishnan would unconsciously become an autobiographical statement about oneself- unless I am prepared to play the role of critic which I am certainly not prepared to do.

When one lives life contemporaneously with a person whom one knows, one tends to take a lot of things for granted. For instance one may become aware of relations both good as well as bad regarding persons. The personal intimacy of the two families was very close, and Dr. Radhakrishnan was a friend, philosopher and guide not only in an abstract sense, but in a very personal, and direct way. This was but natural because he was Vice-Chancellor of the Andhra University and used to live at Waltair where we were living during those years.

The storm had passed so to say and my late revered father vindicated himself not merely in the High Court but also before the people, by winning a resounding victory in the 1936 elections which laid the foundation of the withdrawal of Birtish paramountcy from the country. In a restricted franchise and under circumstances in the Madras Presidency when all the leading aristocratic families opposing the Congress were roundly defeated at the polls, Maharaja Alaknarayan triumphed by over 56,000 votes. Dr. Radhakrishnan was responsible for advising the Government of Madras to withdraw from its earlier position of having made my father a personal ward of the Court under the Court of Ward Act. The action went a long way to assuage the grief and mitigate the tragedy.

I am dilating about these early years only to express our personal gratitude for the great friendship that developed and how it evolved in our favour. Those early memories still linger, and even to this day although I have become a politician, I am unable to rise fully above my earlier relationship. I am unable to look to him without relating myself on a personal level. As a matter of fact, i feel that it is easier for me to talk to him about my personal life and problems than to discuss politics. Strange as it may seem I am even reluctant to raise such issues with him, for I feel that it is not right, for it is as if I may be expecting him to help me in my political activities, and this is quite wrong. It is a different question when one approaches him regarding family matters- this seems so very natural, and I have a right to expect support as well as sympathy. But this same right cannot devolve in the political sense, and it would be very wrong to force myself upon his kindness and indulgence.

Dr. Radhakrishnan has had an effect upon my life, upon my academic career, ump my thought process. Every Indian of whatever shade of opinion whether Hindu or Mussalman or Christian, has been effected by the spiritual thought of our motherland. Philosophy has been the ideal with which the Indian has wrestled for many thousands of years. The pursuit of God either as total abstraction and knowledge, or as absolute harmony and love, has been the only total goal which ultimately ennobles. Therefore, even from my youth onwards. I have idealised the philosopher. My decision to take up humanities that is Logic and History in the Intermediate, instead of Physics and Chemistry, was based on the desire to study philosophy in my graduate stage. I had been told that Logic was the basis of all philosophy. This choice may now appear a little naive, in the light of my experience, but it was nevertheless taken. Ofcourse Hindu philosophy can only expand, if it is prepared to graft the highest findings of western scientific analysis, with the transcendental logic of our Upanishads, and the ethical and moral disciplines of the Yoga philosophy.


It is with great pleasure that I under taken to write the foreword to revered Swami jnananandaji Maharaja`s “ the syntheses and the ultimate objective of Empiricism, Rationalism and transcendentalism”. Revered Swamiji delivered his presidential address at the first session of international akademi of philosophy in Ahmedabad . To my knowledge this is the attempts to synthesise the mystical finding of consciousness arising out of intense spiritual discipline or ‘Sadhana’ which the author has experienced within the definition of modern concepts of space and time as first defined by the immortal German philosopher Immanuel Kent . it is today accepted by all critical philosophical scientists that at the highest and ultimate analysis, the finding of science, whether in the fields of Physics or Biology, represent intuitive interpretation of the subjective understanding of the particular scientist engaged in the task of unravelling the objective mysteries of nature. The intuitive element which the modern scientist accepts as axiomatic arises as an endproduct of the intense effort of the individual scientist grappling with the problem of breaking down the elements of objectivity into their subjective relationship of understanding within field of investigation. The ancient rishis of india have taken intuition as a matter of course, whether it be the field of scientific investigation or any other field of activity in this world. The basic of achieving the consumption is manly an evolving process arising out moral and ethical behaviour leading to a passionate pursuit of the objective of truth by the individual. Farther, Swamiji points out:

“how then is that Content -the Be-ness of universal consciousness--- attainable: Some votaries in quest of knowledge try their hand at it ,employing dialectical methods constituting those of critical reasoning. Enquiries are made as to how knowledge is possible , what are the means of knowledge and how far our knowledge of objects s in agreement with the objects-in-themselves .the knowledge gained therefrom is care carefully analysed, the sense qualities, represented as the qualities of objects, or the objective existence are ascertained that they are by on means so, but are the subjectivity a posterior factors or modifications that the apparent physical features, such as form, are the order through which the subjectivity factors are organized, externalised and represented at those of the objectivity and that the condition or conditions of experience such a space and time as the conditions of experience possible as the experience of the objective but are a priori forms of intuition of the subjectivity order

Is the subjectivity –order of the individual consciousness arising out of the evolution of sufficiently valid in its universality ? In other words, can those privileged few who, by intense effort, achieve an understanding of the “Suchness” of existence, transmit their understanding to those who have not been able to rise above their sense activity and understanding which is really a posterior product of from of consciousness. The answer to this arises only in so for as one accepts a qualitatively variable of the basis of understanding of universal phenomenon and consciousness, as inherent in mankind ;s evolutionary state of being . the more qualitatively refined is man`s understanding the greater are the priori forms of intuition of the subjectivity order of being.

In a space – time order everything exist. The yogi Who is able to penetrate to the last veil of existence which in effect is the frontier of all being , dose intuitively rise above the limitations of language and thought and becomes one with the universal phenomenon. This experience has been vouch to the fortunate few. It, however rebounds to the greater glory of the rishis, yogis and saints of india as well as the prophets and saints of all other religions that the path has been clearly defined both in the yoga techniques of our country as well as the spiritual disciplines of the religions. Sitting at the feet of my Guru, revered Swami jnananandaji Maharaj, I have been trying to penetrate the objective existence so that I may ultimately come in attainment with the intuitive subjectivity forms of understanding which, in effect is the truth of all existence. I am sure that those who read this will be able to benefit intensely from a critical understanding of the requirements of universal. understanding.

Hyderabad                RAJA SRI P.V.G RAJU,

7th March 1964            Honourable Minister for Education

                         Government of Andhra Pradesh

“Poolbagh palace”



Dear sir ,

Thanks you for your letter of 15th March 1969. It is indeed a privilege to be associated with the “World Union “and be nominated as a member of the ‘World Council. Please convey my thanks to the Mother I Look forward to future association and work.

Your faithfully,

General Secretary &Treasurer
World Union International Center,
Sri Aurobindo Ashram,


It is a privilege to welcome you, Sri V.V Giri, the President of India, this evening to the Centenary Celebrations of the Maharajah’s College which is under the management of Maharajah Alakh Narayan Society of Arts and Sciences. The College is one of the oldest in Andhra Pradesh having been founded under the Vizianagaram Estate management by my great-great grand father Pusapagi Vijayaram Gajapati Raju, the then Maharajah of Vizianagaram. The College reached fruition under his son Maharajah Anand Gajapati Raju who was individually a great scholar and thinker, for in the days when the College was founded, the Sanskrit College was also founded, which were all under one management.

Sir, I may be permitted to the philosophic in my comments. As you known, times have changed during the last century. In the old days Bharat was under British Rule and my ancestors were in an indirect sense, involved in their presence in India. When I say that they were involved in the presence of the British I am only expressing a fact of historical reality, but as I am speaking on an auspicious occasion I would like to state that the basis of human nature is basically weak and in these shortcomings my ancestors could not have been exceptions, However, the only sanctifying factor is that Vidya, i.e., knowledge finally triumphed in the development of this educational institute where “Satyam Jayat”, truth will triumph, has become a reality.

MANSAS” as an institution manages four institutions the Maharajah’s College, Maharajah’s College of Education, Maharajah’s Women’s College, Maharajah’s Multipurpose High School. This is the position today but then I am hoping that in the future this centre of learning can be expanded to encompass practical technical scientific education. I may be permitted to point out that I would like to take a living example from a leading modern industrial and agricultural country. I feel that the living example of Japan is necessary for the progress of India. I feel, I have right to give this example because Japan as you know has, in hsitory, been put after by Buddhism, and a leading thinker of Buddhism was an Andhra Citizen, Nagarjuna who was a teacher of Buddhism. In Japan, education is divided into three basic aspects: 1. Practical or technical, 2. Liberal Arts and 3. Scientific. The child attends primary education, and then goes on to secondary education before going on to High School. At the second stage the children are bifurcated between those practical and those theoretical. In the period of secondary education a decision has to be made as to whether the youngster pursues theoretical studies in the High School stage or takes up an idustustrial practical life basis of learning. It amy be said that the Maijie system of education is the basis of greatness and efficiency of Japan not only in Asia but the whole world. When the child decides on whether it is to pursue a life of abstraction or knowledge of matter in a practical background the foundation is being laid for his or her greatness as well as collective greatness of the country I feel that in India owing to our religious background and basis of thinking we are over-given to an emphasis what is termed ‘spirit’ rather than that of being practical and material. But then I feel that we can learn from Buddhism correct which distinguished between what is know as Hinayana or Madhyamika i.e., theory and practice of living good life

Digressing from Hypothesis and Hyperbola I would like to suggest that one should develop greater number of technical institutes which from the High School Stage would cater to the development of youth with full emphasis on Science and Practical life. I may be excused if I state that the basis of our education is only a process of memorialisation and is only useful to cater for the production of ‘Clerks and Yes-men’ in the nation. In the U.S., education is inked to an examination system by teacher and taught relationship which is akin to the concept of Guru-Sishya basis in our Purana etc., and therefore the dynamic basis of the educational system in the United States can be compared to our past religious belief basis. In India we are wary to introduce this type of system because of an inherent fear of corruption of our educational system.

I may be forgiven, if I may state that good woud emerge out of conscious dynamisation of turmoil rather than the deadness of inactivity, and a mis-understanding of conservative moralism. In India the founders of Constitution placed education in the Constitution as a State subject whereby there is total freedom of development and initiative in the development in the regional languages, i.e., mass education etc., but then the Center has education as a concurrent subject under the Constitution, to implement a form of direction in higher technical, Scientific and University Education. Education as a “Concurrent” Subject in our Constitution should mean something more than “Inactive Good Advice Only” as it is at the present moment. You will excuse me, Sir, when I request you as the Head Executive of the Country to make the educational department of the Central Government more totally active and dynamic than it is. This, I feel, will guarantee the greatness and essential unity of our country.

Thanking you Sir, for finding it convenient to come down from Delhi today. We all know how difficult it is, considering all the factors transpiring in our neighbouring country, for which I hope they will be able to achieve a moral and correct solution of an enduring nature.

Sir, you are in Andhra belonging to these areas by birth. You were a friend of my father in whose name I was able, by God’s will, to develop and form an Educational Trust. You knew me as a young toddler and therefore I am right when I look forward with hope to your helping in the further development of Vidhya under “MANSAS”- Thanks You”.

An Article by the Raja Saheb (Educational Journal, Vol. 1, No. 1, Mansas, Vizianagaram, 1975) A CALL TO THE YOUNGER GENERATION

“I feel that young friends should evolve a conscious ideal which transcends an immediate political and financial returns quotient, only then can the country progress. Education can be the basis of this collective awareness”.

Writing for a younger and new generation is a difficult task. It is subjectively difficult, because of a biological gap of time between an individual life span and the next generation. In our nation, there has evolved a time conscious approach, a difference of factors and interest of the masses, in the past and of the present. A total alternative changes in the collective attitude and the ideas of the youth and of my generation, are difficult and different and this is the essence of the problem as I see it today.

Politically and Psychologically nothing is static, there is a constant movement. The world has been broken up between the old order, socially, religiously and morally. Nothing seems to be correct, and Sakti (Power) seems to be running around, “berserk”. The basic spirit as embodied as your objective attitude and mine, seems to be non relative of a moral attitude. Friends would be right to understand my thoughts and ideas as one of confusion, and in this conjecture, they would not be far wrong. I will try to pin- point the essence of the problem objectively, to the best, of my ability.

Collectively all of us are confused. In my youth all of us consciously and objectively accepted the leadership of Mahatma Gandhi, on the question of national independence. I feel that we have to pin-point this national urge in a historical time sense. Freedom from British rule, was a must, and every thing else in life was secondary. Understanding the time element is an essence of understanding, and it means a grasp of contemporary history. Lenin of Russia, Stalin and in Last War, the holocaust of Europe, the Swastika of Hitler are issues of historical nature needing awareness. I pose it in this form, because I feel that our modern youth are unaware generally of contemporary historical information. It is not my purpose that all young friends should read history in an academical sense, but knowledge of the immediate past is a must, for all educated youth.

The knowledge of the background history, will provide a living base of appreciation of why events take place. I may be excused, if I were to say my generation in India, has a composite idea and objective of the past, but today there is no historical objective and awareness alive. We in the country, have become Balkanised to such an extent, that I am ashamed to say, that we are in Andhra Pradesh, highlight this process, to a height of folly, by shouting self-respect, because of the implementation of the Mulki rule by the Supreme Court, an implementation of a law as understood under the then Nizam, which was a historical residual fact. Historically, in Andhra Pradesh we instead of going into history perspectively by and large went into the question, emotionally and for 10 months we were shouting about collectively of self- respect and in the process started jumping about like cats or a cat taken out of bag. Even now, after all this has become a historical past-tense, and in Hyderabad a Central University is to be developed, to absorb, all the students in a new process of studies, we tend to be led by a group of tribal caste politicians who in their untold wisdom, ask all and sundry to kindly define the term “Local” which attempts to allow for a collective higher education base of not only citizens of Andhra Pradesh but young friends who may study from any where in Bharat, the background idea being a desire to demonstrate Provincial Sub-State Patriotism plus casteism.

I feel that you friends should evolve a conscious ideal which transcends an immediate political, and financial returns quotient, only then can the country progress. Education can be basis of this collective awareness. I have been trying to develop the process in this form, for some years and so I developed, M.A.N.S.A.S which has evolved in this from and out of my Zamindari background. This being so, when then? I pose the question in this form because friends tend to augment this aspect(ie)my Zamindari Background. Therefore when other politicians want to beat me, they call me a Zamindar, Rajah etc.

I am referring to all this, because friends should judge my thoughts and actions, as part subjective and part objective, not forgetting that we all have a conscious and unconscious though process.

In 1986 I felt that if we have to progress as a nation we must accept that reality of history and geography. Cutting a long story short, the future of Bharat, if it is to evolve and succeed must become more diffused than it is today. We are close to the English Nation by historical perspective and thought this background, the U.S.A, but we have no relationship with the U.S.S.R which I feel is a must. Therefore in Maharajah’s College we started Russian Language classes. I felt, then, and continue now, that out future collectively and scientifically should be built around this need consciously. Young friends, should not feel, I am only political, in my reference, for I feel, we should remember the coming of the U.S. 7th fleet in the Bay of Bengal during the holocaust in Bangla Desh and the war with Pakistan. I am afraid power has no morality, refer to the controversy of the C.I.A. activity in Chile when an elected leader SALVADOR ALLANDE was shot dead in cold blood because of an assumed national self interest of a capitalistic nature. I can only say, that, as I am expressing views to younger generation. It is one’s responsibility to be aware of truth and consciously guard against the process being repeated in out country. The essence of politics is awareness.

Inaugural Address by Raja Saheb on the occasion of Centenary Celebration of Vasishta Lodge, Vizianagaram delivered on 11-2-84

Respected international President of the Theosophical Society, Mrs. Radha Burnier, President of the Theosophical Federation Sri A. Suryanarayanamurthy, President and members of the Vasishta Lodge and gentlemen!

It is a privilege to say a few words in Vasishta Lodge of the Theosophical Society at Vizianagaram today. If one accepts and believe in esoteric Vasanas (past life tendencies) as a concentrate reality, then this meeting is no accident, but is taking place because of occult reality. I am the last living Zamindar of Vizianagaram claiming descent from Maharaja Pusapagi Ananda Ganapathi Raju who received Col. Olcot, a leading theosophist on 7-1-1884 who founded this Lodge on 10-1-1884. In the earthly sense, the time factor is 100 years lodge function as a good proportion of the members assembled here this morning are directly or indirectly related to the founding fathers. I am mentioning this fact because I believe that each and every one of us comprise of a gross body and a subtle body as a total fact of existence. In us human beings, there is continuous alternation between the gross and subtle body. We are Composite vibration of Vasanas(past life tendencies) based upon the aspects of Karmas (prarabdha 12 past lives and 3 past lives). So, I give credence to escoteric and occult reality. Otherwise, why should I be standing before you.

My gross body should, in a mundane sense, be physically dead in May- July 1964 after the Car accident at Nangal. My body was kept alive in the Post-graduate Medical Institute, Chandighar for 79 days by Divine Grace, and I stand before you. My physical body was so badly damaged that I was taught to walk and talk like a little child through physiotherapeutic treatment in Derby, U.K., and Cologne, West Germany. My little Ego took 2 years to learn to walk, and for my vocal cords to be audible, it took 7 years. I am talking to theosophists, so I can confidently say that my gross body continues to live because of Hata Yoga, physical asanas and pranayam breathing exercises, Mantra Yoga, and Bhakti (Belief in the Divine) which evolved and evolves into Sadhana (conscious activity) and Tapas (conscious Ego self-control)

In the year 1950, I became interested in Hata Yoga because, as a social worker, I heard Jawaharlal Nehru did Sirshasan (head stand) every morning. In those days, being young and active, I would stand on my head for 45 minutes, and I learnt to do pranayam for the same period of time which meant I spent 90 minutes per day developing my Ego-body. I am specially mentioning these details because when I was in Cologne, West Germany, the Doctor said “you were unconscious for 79 days and unless there was continuous flow of blood in your Cranium, you could not have remained alive physically.” When I told him that from 1950 to 1964, I would spend 1½ hours per day doing Sirshasan and pranayam, the Doctor said ‘you live only because of the two exercises.’

The Theosophical Society in a quasi- religious Society. So, I can speak on religious matters. I learnt Poorna Yoga under the guidance of Dr. Swami Gyanananda, Professor of Nucluear science and Energy, Andhra University. Paul Brunton who wrote on Ramana Maharshi, Tirunavallai has written about Swamijeee in “Hermit of Himalayas.” The Essence of Yoga is acceptance and change of life living totally and fully.

What exactly is Poorna Yoga? It is conscious psychical control of time repeater physiological - psychic functions pertaining to the body, mind,vital, spiritual quotient in the way we think while living. The process is 1. Hata (physical) 2. Bhakti (emotion) 3. Mantra(faith) 4. Karma (action) 5. Gnana (emotion) in the world. The greatest concept of Bhakti spiritual personality is Human who, by the total love for Rama could master Vayu (air energy and space) and could jump from Bharat to Lanka. His, Hanuman’s conscious awareness, thought in continuous and total movement, was conscious and concentrated without change on love of Rama (Divine) consciousness. The concept of Hanuman is not easy to grasp for you and I are basically two- fold psychologically. We are objectively like a monkey desiring to the fed by the mother, or like the baby cat be carried by the scruff of the neck and fed for existence and world is two- fold.

Existence in the world has four aspects of creation I. Maheswari, composite sublime total. As a baby, if we cry and are hungry for life energy, mother feeds us and cleans us. We are too weak to hold our head and are hungry, mother feeds us etc. Then II. Mahakali, Composite existence life arises, mother feeds us at fixed time, there is a system which is not to our likeness, so what I.III. Mahalaxmi, prosperity, good life, progress in the world individually, and or collectively. IV Mahasaraswati, total and absolute Awarness

Bhakti and Mantra are subjective aspects of self-control and Karma and Gnana are objective aspects of self-control. The subjective attitude merges with the objective attitude through Maha Sakti (world creation) through the grace of the Divine. Absolute Mantra, to use the modern scientific terminology, is conscious vibration. Electrical vibration i.e where energy is transferred through vibrations through a metal health or wire medium which evolves into energy or electrical current. When the energy is mechanically measured, it is termed as Voltage, Electrical Current is vibration of energy in nature. Thought is vibration of energy but through a different medium, not metal but mind, ether and thought force.

Thought force is accepted as a Concrete existence or reality by Hinduism. Its material energy can be transferred through and by matter which is gross. Why cannot thought force be transferred through the air or other? Sage Narada knew consciously what was taking place in Swarga (Heaven), Bhumi (earth), Patala (under world) continuously, that is, in the past, the present and the future. Neared, when he saw a worldly recusant Valmiki roaming about in the forest(description of ascoteric human conscious mind) and world, with purity and grace, asked him to stand on one leg for 12 years and repeat without respite “ MRA MRA MRA” for divine grace and bounty and awarneness. Friends! have you ever worked out how much energy quotient you would have to create at 0-10s which is the time of measurement sequence? It would be 365 25 x 24x60x60x0.10x12, that is 378,73,44,000 crore of vibrations of energy awareness which Valmiki evolved in life awareness of activity of Rama Avatar.

To illustrate, Dr. Swami Gyanananda said to me one day, “Doing action for a return is natural, doing action for a non-material return is most difficult; for, return has a conscious and unconscious aspect where, in each of us, the monkey and the cat attitude merge into one and predominate.” Friends may turn round to me and say “why are you repeating monkey and cat all the time, have you nothing else to say?” Well, there is a reason, for, in the modern world, one of the greatest killers is heart trouble. Well, in June 1975 in Calcutta, I had heart attack. I was unconsciously demonstrating a disappointment with the world and living (loss of Zamindari, property etc.). This means that I have not learnt by experience of total Karma to control desires and evolve into an integral personality in the Dharmic sense (time factor) of existence. To cut a long story short, the monkey-cat attitude in me has to merge into the integral attitude of the Divine, and oneness of reality in this Janma (life).

All of us assembled here are 3/2 personalities blended into one. Individually, we are mentally aware of our consciousness which is confused, as conscious, unconscious and subconscious which is total movement without respite. Study Frued, Jung, Adler, the three leading modern psychologists. Please study Frued who wrote on Ego and Dream- analytical psychology, Jung on integral personality and the unconscious, and Adler on Male-female attitude in all of us assembled here. Hinduism says that Goddess ARDHANARESHWARI (half male-female) is a living aspect of life. Adler calls it Annima (male attitude) and Annimas (female attitude).

I am addressing theosophists and so I can say that existence is strange, and you will agree with me, Madame Blavatsky, a great thinker and founder of your organisation, held that Gautama Buddha was a sixth race leader. I am addressing a majority of Hindus who accept that existence of 7 levels of thinking and action in each of us in life. 1. Muladhara, II. Swadhistana, III. Manicure, IV. Anahata, V. Vishudha, VI. Anna, VII. Sahasrara. I am struggling to achieve an awareness of my Anahata (heart centre), aware of love, that is, total love in this existence, in the karmic journey of Poorna-Moksham (fulfilment).

(On 22-3-1985, The Madras Telugu Sangit Nataka Nrutya Sahitya lkya Academy has honoured the Raja Saheb as a philanthropist par excellence. On that occasion Raja Saheb sent the following thanks- giving article.)

I thank the Madras Telugu Sangit Nataka Sahitaya Ikya Academy for the honour they confer on me this evening as of “PHILANTHROPY”. I accept the honour as it evolves into Sathchitananda.

Sath, truth, life existence is the outcome of 3 factors in my life. The present as it evolves into an understanding of my Physio-psychological life background. My little ego, through a basic Tamasic mental inertia, unconscious ignorance and falseness tends to think that this honour is for Karma in this Janma life, but then it is not so, for it is really for the actions of my ancestors. Maharaja Viajayaram Ganapathi in 1857 founded the Maharajah’s English Medium College in Viziananagaram. This college is the second in the then Madras Presidency, after the Presidency College in Madras. His son Maharaja Ananda Ganapathi, who was a great scholar, helped Max Muller to publish the second edition of the translation of Rig Veda in English and Modern language.

“Chit” my conscious Will operated from 1958 when under the advise of Dr. Swami Jnanananda. Professor of Nuclear Science, I evolved “MANSAS” (Maharaja Alak Narayana Society of Arts and Sciences) in the family fort at Vizianagaram. The trust took over to run and develop the educational institutions of the Ex- Zamindari. I had the priviledge of providing it with some personal property which devolved on me after the abolition of Estate.

“Anand” Blis or self satisfaction, the due process of Samskaras (past life spiritual and material co- ordinates in this life) and Vasanas, past and present Physio- Psychological life habits leading to total satisfaction. Anand i.e., bliss is possible for all of us when we consciously accept the total advise of Sri Krishna in the Gita when he says- our knowledge becomes total when we consciously rise above the Nine factors of life existence.


Smell and Breath; Prana
Tongue-taste : Vegetarian and Non-Vegetarian food.


Organ of creativity
Organ of evacuation
Organ of touch or feel; hands, feet,skin.
The seven sense- awareness factors evolve through “Chitta” Will into Mind and Intellect.,.
I will take the liberty of suggesting, that each and all of us live for total awareness. Sri Aurobindo points out in “The Synthesis of Yoga” Chapter XIII page 375 “ The Difficulties of the Mental being”.

“Further, there are two kinds of realisation of self or Sachchindananda. One is that of the silent passive quietistic, self-absorbed, self-sufficient existence, consciousness and delight, one impersonal, without play of qualities, turned away from the infinite phenomenon of the universe or viewing it with difference and without participation. The other is that of the same existence, consciousness, delight sovereign, free, lord of things, acting out of an inalienable calm, pouring itself out in infinite action and quality out of an eternal self-concentration, the one Supreme Person holding in himself all this play of personality in a vast equal impersonality, possessing the infinite phenomenon of the universe without attachment but without any inseparable aloofness, with a divine mastery and an innumerable radiation of his eternal luminous self-delight as a manifestation which he holds, but by which he is not held, which he governs freely and by which, therefore, he is not bound. This is not the personal God of the religious or the qualified Brahman of the philosopher, But that in which personal and impersonal, quality and non-quality are reconciled. It is the Transcendent possessing them both in his being and employing them both as modes for his manifestation. This, then, is the object of realisation for the Sadhaka of the integral Yoga”.

Modern science would hold that there is continuous movement and change in matter, Werneer Heisenberg, Noble Prize winner in “The Quantum theory of Nuclear science”, held that the electron and positron, rotate continuously around the atomic core structure. Heisenberg’s theory caused a commotion in the world of Nuclear Physics. Einstein said “God does not play dice” (Ref. page 7 Introduction by Professor F.S.C. Northrop ‘Physics and Philosophy’ by Werner Heisenberg). Friends, I am not a scientist, but being a Hindu by birth I appreciate the concept of continuous change of Brahman, universe as it conforms to the theory of Maya propounded by Sanskaracharya. Further, the nuclear Noble Prize winner Steven Weinberg proved that electrons and positrons have two aspects of pure energy-neutrons and photons, which rotate continuously around the core of the electrons and positrons, and are pure energy which we could, as Hindus, call Surya Brahma Sakti. These factors of pure energy have a life existence of a fraction of a second.

Friends, Steven Weinberg points out in his book “The First Three Minutes”, in the universe the further most material universe is galaxy Hydra which is 3,96,000,000 second light year, from us, our galaxy the Mily way. This is the absolute material and spiritual universe in which we exist. In Vedantha concept the Microcosm and Macrocosm merge into one another.

I, therfore, pray that through Sadhana and Thapas, I evolve into
(thou art existence)
I pray the Divine allow me by understanding to merge with distant Hydra.


Hon’ble Shri General Krishna Rao, Hon’ble Vice-Chanceller of Andhra University, Registrar, Dr. Reddy, my son Ashok Gajapati Raju, ladies and gentlemen. I must confess to start with ‘ I do not know, what to speak this evening’. I do not know how you respond to what I say because we in our country never seem to agree with one another. If I say something you will disagree with me and if you say something I will disagree with what you say. This happens on all occasion for this has become the nature of our country today. I am sorry to say that I am not happy at the reaction of our people to each other today because due to this unwarranted disagreement the unity of our country is breaking-up. The unity of the country is merely a word which we use when we talk of Gandhiji. But now a day, I am sorry, the younger generation is not aware of unity of the country which was one of the most vital elements that helped achieve the freedom of our country. The freedom of the country could not have been achieved without unity. As a matter of fact some of you might have read or heard of what Hon’ble Churchil, Prime Minister of England, had said. I do not know whether he said it pubicly or in private but he supposed to have said, “ If one was firm the British Empire would not have been broken up.” The naked sadhu- Gandhiji would not have achieved the freedom of this country. This naked sadhu was cause of the freedom of this country armed with the strongth of unity of the entire nation as one. But I am afraidd the younger generation of our country has forgotten what Gandhiji had always believed in. He believed in - “Satya Meva Jayate.” Truth alone triumphs. But I am afraid we have forgotten what truth is and what is its role in our life.

I would like to take this opportunity to say a few things about my own life. As you all are well aware, the Mother of Pondicherry, the French lady, who was the great Bhakta and a staunch follower of Sri Aurobindo settled down in Pondicherry and looked after the Aurobindo Ashram. I had the great privilege of being chosen by her in 1971 as a Member of the Aurobindo Society.

So today, although I speak to the chair as the President of Mansas, I would like to say that I also have the privilege of standing before you as a member of the Aurobindo Society. I imagine this fact, particularly this evening, because I intend to say a few things about the discipline of YOGA. I practised it myself and developed at Sri Aurobindo Ashram. I feel we Hindus and particularly the younger generation of this country should pursue Yoga.. I am standing before you as single human being. I am really Five personalities. Five personalities are standing before you at one time and it is only the awareness of my five fingers of the hand which make my body and mind correspond differently. The first one is the body. Sri Avadhani has already pointed out recently that unless one gets control of ones own body one can not progress. The link between the body and the mind is what Sri Aurobindo called the Vital. This Vital is Will-Ichcha. Unless we have Will we cannot link the bond to the mind. After the body is linked to the mind the link further progresses to establish itself between the mind and the spirit what is called as the Soul. How to link mind to the soul is the essence of the discipline of Yoga. But today, I am sorry to say, that average person only links his body to his mind and no further. One should link the body to the soul. It is not impossible. With the help of strong Will this can be achieved and that is what I have been trying to do in my life.

Man must rise above the Mind if he is to find solution of the numerous baffling problems of life. That is why I say mind should be linked with Spirit-Soul. The consciousness of man, confined to the narrow space of the mind, can not solve the problems of life. That is why I say unless we get over the body concept the mental concept we can not progress.

Message by Raja Saheb to the Book “Simhachalam Temple Inscriptions.” 1987

I am glad to note that the inscriptions of the Simhachalam Temple are now edited for the first time thought they were noticed in the late 19th Century and texts published in Vol. VI of the South Indian Inscriptions. I congratulate Dr. N. Mukunda Rao, the Editor of the inscriptions for his contribution to Andhra History and culture.

Our family has been fortunate in serving the temple as its Hereditary Trustees. We wish that the pilgrims visiting this temple should not merely satisfy themselves with the offerings to the Lord, but also know the history of the temple and of the region, as gleaned through these inscriptions.

I am sure that scholars would derive immense benefits from these inscriptions for a knowledge of the socio-cultural life of this region during the medieval period. The present work supplements Prof. K. Sundarm’s “The Simhachalam Temple” and published by the Devasthanam.

I am born a Hidnu and basis of faith is the acceptance of life as Bhrama- reality existence- awareness. Existence is time awareness of the now-Kala-Ishwar. So Ishwara is awareness which is universe-Bhrama. Esoteric, evolution is termed “Sat” “Chit” “Anand”. “Sat”- Truth existence life is for the average individual basically body-life. “Chit” - will, again is life, breaking up into body, both subjective-introvert and objective-extrovert, “Anand “- bliss which, is satisfaction,acceptance, fulfillment- Samadhi and the grades of conscious awareness leading to it.

In all of us the conscious - becomes the sub-conscious, re-evolving into the unconscious termed as Turya-Sakti, Gnana-awarness- knowledge is the out come. Hinduism, which in our faith and it should become, surrender and sacrifice, as it has been formulated in the Vedas. To accept truth means fearlessness and life action, which is fully described in the ‘Gita’.

I should quote Swami Vivekananda: (The complete works of SWAMI VIVEKANANDA - Mayavathi Memorial Edition Vol. I-pp.38 & 39)

“In reading the Bhagavad- Gita, many of you in Western countries may have felt astonished at the second chapter,. wherein Shri Krishna calls Arjuna a hypocrite and a coward because of his refusal to fight, or offer resistance, an account of his adversaries being his friends and relatives, making the plea that non-resistance was the highest ideal of love. This is a great lesson for us all to learn, that in all matters the two extremes are alike. The extreme positive and the extreme negative are always similar. When the vibrations of light are too slow, we don not see them nor do we see them when they are too rapid. So with sound, when very low in pitch, we do not hear it; when very high, we don not hear it either. Of like nature is the difference between resistance and non-resistance. One man does not resist because he is weak, lazy and cannot, not because he will not; the other man knows that he can strike an irresistable blow if he likes; yet he not only does not strike, but blesses his enemies. The one who from weakness resists not commits a sin, and as such cannot receive any benefit from the non-resistance; while the other would commit a sin by offering reistance. Buddha gave up his throne and renounced his position, that was true renunciation; but there cannot be any question of renunciation in the case of a beggar who has nothing to renounce. So we must always be careful about what we really mean when we speak of this non-resistance and ideal love. We must first take care to understand whether we have the power of resistance or not. then, having the power, if we renounce it and do not resist, we are doing a grand act of love; but if we cannot resist, and yet, at the same time, try to deceive ourselves into the belief that we are actuated by motives of the highest love, we are doing the exact opposite. Arjuna became a coward at the sight of the mighty array against him; his ‘love’ made him forget his duty towards his country and king. That is why Shri Krishna told him that he was a hypocrite; Thou talkest like a wise man, but hey actions betray thee to be coward; therefore stand up and fight.”

Life is complex so, as Katha Upanishad says: (The Upanishads of Sri Aurobindo)

“Know the body for a chariot and the should for the master of the chariot; Know reason for the charioteer and the mind for the reins only’.

I hope that with grace of the divine in this Janma. I will be able to achieve Moksha.

Sadhana, that is, effort should become a process of correct, total existence. Tapas being attempted means that accept the premise that we are little children, that is, monkey holding on to its mother (existence) or a kitten held by its mother (body existence). I am quoting this as basic as it has been taught to Swami Vivekananda by his Guru Ramakrishna Paramahamsa.


All of us accept that there is an unknown. There is an unknown. but what is it?

I answer is a blank for you, and you with the use of sound. which pertains to your ear you say yes or no. Which we term Sruti. Sruti is the factor of conquest and rulership.

I wish this friend all prosperity.

18th December, 1992 VIJAYARAM RAJU

SPEAKING ABOUT HISTORY IS DIFFICULT, WHY? (Speech delivered by Raja Saheb on the occasion of the 200th Anniversary of the Battle of Padmanabham at Padmananbham on 10.07. 1993)

(Speech delivered by Raja Saheb on the occasion of the 200th Anniversary of the Battle of Padmanabham at Padmanabham on 10.07.1993)

Is it about the past only as physical fact of memory or as a biopsychophysical correlation of the new feeling of all of us! Our Hindu belief is that our 5 senses eye-sight, ear-sound, skin-touch, tongue-taste and nose-smellare the only contact with Brahma Universe. It is a triple formation or tirthy-Past-yestarday Memor-present Now meeting and now desire expectation of future. So all of us sitting here aare as living units of five senses or life feeling or 5 areas of 97,65,625 feelings each second. This figure is 5 x 5 x 5 x 5 x 5 = 3125 x 3125 = 97,65,625 elementary; plus, minus, divide, multiply which is process of thinking.

Friends will say all is only theory, where is the practical aspect, otherwise it is all MAYA. No friends, our ancestors were practical, they propounded a yogic form which is practical. I shall tell you my personal experience for what it is worth. Well, we all assembled here, who are Hindu by birth, and have similar physical formation of looks, though each of us is different in looks and similar physical formation of looks, though each of us is different in looks and et we are one species mankind. Yet I am different form you, and you are different from me. What is the common factor? Sound or sruti, or language sound. You try to catch in your mind common understanding of sound or language that is codified sound vibrations. So our ancestors gave a special formula called GAYATRI, a prayer which we constantly repeat and know and call “OM” “OM” “OM” Kara. Friends, being practical repeat consciously like water that is flowing like a river, say.

“OM OM OM OM OM” 97,65,625. It becomes VISHNU LEELA and SIVA THANDAVA.

All of us have a choice but strange very few of us make choice for we are Tamasic too lazy to think. Friends thinking is two fold-KARMA- Action and BHAKTI -belief love. What requires priority is sense, knowledge, therefore friends, ISWARA - ENERGY IS ACTION - LOVE.


Honourable Guests, Friends,

Vice- Chancellor of Andhra University,
Teachers of Trust in M.A.N.S.A.S,

Duality Friends,
Today i.e. on 7th December, 1993, I have the privilege of making (talking first- Sound is Sruti) which is our success satisfaction of your life contact Awareness of the Earth - life- i.e LOVE




We are 5 Senses

5 x 5 x 5 x 5 x 5 3125 Cubed 9765625 Cubed = 70,70,225,390, 625
We are 4 units of; minds Cubed

Sub Conscious
Composit Trithy
- x PYTHOGOROUS - BUDDHA - SHANKARA - RAMAKRISHNA - VIVEKANANDA - AUROBINDO - Rule me. Friends, you will say how can I be in so many phases of consciousness- Heart, I explain to you on the basis of my understanding which is “9”

I Love

II Hatred

III Jealousy

IV Pride

V Vanity

VI Anger

VII Indiffernce


IX Sacrifice

I live because of Ego. I am taking because of Ego which is 826, 470, 841,054,669,525.

ELEMENTARY 1 + 2 + 3 4 etc.
PLUS 4 x 4 x 4 x 4 = 256 Cubed.
MINUS CUBED 2, 817, 360,656
SENSE FLOW 9, 765, 625 Cubed
9, 535, 523, 125

So total awareness formation is 953, 523 125 x 2, 817, 360, 656 is GNANA YOGA BHRAHMANGNANA MOKSHA 826, 470, 841, 054, 669, 525, VIBRATIONS of LIFE- MIND, AWARENESS - SPIRIT

I stop here because all I can do is to live and think in Karma i.e., Time which is

A Samsara - Chromosomes
B Vasanas Genes
A Chromosomes i.e., Physical Body Awarness
B Genes i.e., Mental Body Awareness

Friends your right and freedom are individual “I” Self Raju built Mansas as a basis of Awarness-Desire-Ego And Lila Dance.
We are all servants or slaves of our wants and desire. I have to adjust between being and becoming. Yesterday and today i.e Memory, desire and want, the Emperor is memory. King desires citizen-acceptance. I am speaking in the Educational Centre as using my whip-Ego as base formation.
I am trying to consciously control 5 senses and 4 minds churning the Ocean of divine grace.

My 5 senses EYE - SIGHT

My senses cubed is P.V.G Raju
5 x 5 x 5 x 5 x 5 x 5 = 3125 x 3125 = 9765625 x 9765625
= 7070225390625
My mind cubed is P.V.G Raju- Plus Minus Divide Multiply
4 x 4 x 4 x 4 = 256 x 256 = 65336.
My total consciousness is = 9,765, 625 x 9,765,625 x 65336
= 826,470, 054,669,525 Jnana Cubed

is mind Awarness Formation.


Dear Rev. Lawrence M. Ober,

Thanks for your letter dated 10-1-1994.

My uncle Maharaj Vijay Anand is the younger brother of my father Alak Narayan Ganapathi Raju. Uncle Vijay Anand is the father of two sons and three daughters. The two sons of my uncle are a) J.R. Mrutyunjaya Singh and b) A.N. Venkatesh Singh and both of them are residents of Benaras. I am not able to recollect the names of daughters and the marriage alliances of my cousins.

2. My grand mother Lalita Kumari Devi passed away by Divine Grace on 7-2-1974 (seventh day of February Nineteen hundred and seventy four) in Fort, Vizianagaram. Her father’s name is Raja Bahadur Siraj Baksh Singh who was a prominent talukdar in Oudh in Uttarpradesh.

Regarding your enquiry about the origin of my wife and my children, I inform you that I have 2 sons and a daughter through my first wife Smt. Kusum Madgovkar, a Maharastrian Brahmin whom I divorced in 1963 and married Smt. Madhuri Raju, daughter of Sri Purushotham Thacker of Bombay who is Gujarati. I have two more sons and a daughter through my second wife Smt. Madhuri Raju.

I am writing something personal as I feel it has a universal correlating factor of life, awareness,existence and Divine Grace. We live by Bhakti (faith), and Karma (action); both are two factors they are really one, through awareness.

The word Brahma is Consciousness- For me, it is not only a fact of feeling as a natural factor. All of us are 100 percent conscious of the unconscious Self. On 11th May 1964, I, as Education Minister of Andhra Pradesh went to Bhakra Nangal in Punjab to attend the conference of Technical education, and on returning by car to Chandigarh, the car in which I was travelling hit a tree. My body was thrown on to the road. The body was picked up in an unconscious state. Until 27th July 1964 when I opened my eyes, and made gurgling sounds in my throat, I was kept alive by placing food in liquid form through the nose. I am mentioning all these facts because of Will-Ego-Life. Will-Memory, which as a Hindu is termed Karma or Fate i.e Memory.

To cut a long story short, I went to U.K on 20th June 1965 and was kept in the Royal Infermaney, Derby, till I learned to walk and make verbal sounds and I returned to Bombay by ship “Asia” on 10 January 1966.

I am now O.K. biophysically, and assume that my thinking capacity remained intact although I went through an accident - time period factor of 79 days I was unconscious in my 40th year of life. I am by the Grace of Divine in my 71st year, 31 long years after my dance with Yama, the Hindu God of Dealth.

Thanking you,
Your sincerely,


Andhra University, Visakhapatnam, 1962

It is a matter of great pleasure for me to be called upon to write a "Foreword" to this important work entitled "The Elements of Nuclear Physics" by Professor Swami Jnanananda. I deem it a great honour and I take the privilege to respond to this call by attempting to undertake this work for fulfilling this pleasant duty. Though I am not quite at home with some of the technical aspects of the subject, I am emboldened to have the pleasure of writing a "Foreword" to this work owing to my intimate association with the author.

This work, I understand, is primarily intended for those who prosecute post-graduate higher studies in Nuclear Physics. Some of the elementary fundamentals of the subject dealt with can be very useful in imparting instruction to under-graduate students. It not only presents an overall view of the subject but also serves as a general reference to research scholars in this field. It therefore obviously meets the needs of a large portion of men of science devoted to the study of Nuclear Physics.

The first chapter introduces, as it should, the readers to the fundamentals of nuclear physics. The second chapter deals with a detailed study of alphabeta and gamma -radiations. All the modern aspects of the subject - neutron physics, nuclear reactions, nuclear structure and forces as well as nuclear fission together with thermo-nuclear reactions - are dealt with in the remaining four chapters. In each one of these chapters, not only the theory of each one of the items of each subject is dealt with but also the experimental technique and methods involved in them are described.

The work is characterized by lucidity,clarity,simplicity and thoroughness so that students as well as scholars and savants will feel at home in the study of nuclear physics. It may unhesitatingly be said that this work can effectively not only lay the foundations but also strengthen them for initiating the readers towards scholarship. It presents on overall view of the subject and also serves as a reference in the fundamentals of nuclear physics for the use of research scholars.

I am of opinion that this work is treasure of knowledge of atomic nuclei encompassed in a single small volume. It is worthly of having a proud place in the book-shelves of students and serious-minded readers as well as in those of the libraries of research laboratories and institute of science and higher learning.


To write an introduction to these rare "Glimpses" of my revered Guru, Dr. Swami Mananandaji Maharaj, is a most onerous and delicate task. I do so with a trembling heart and ma peril but with the hope that I have been privileged to apprefrIvi the truth of his message by a deep and abiding in to the great ideal.

The modern educated Indian has today become a sceptic. Nothing pleases him. He is impelled by a materialistic tisit:ook but is uncertain of its true values and where it leads During the Freedom Movement, he was able to rise above hinistif, idealise his environment and develop an emotional stability out of his actions. The dawn of freedom and the tasks of creating a new India have posed for him a collosal problem which slowly but surely has undermined all his glamorous expectations for quick results. He sees all around him squalor and poverty. He would like to do something about it and get rid of them arid that Loo, quickly. Unfortunately he lacks the energy for immediate and sustained action. He keeps searching for an understanding and simple faith that can combine the highest principles of his religion with those of a modern political institution based on an integrated scientific outlook. On the search and discovery of this golden clue will depend his future greatness, arid the "Manna" of his spiritual renaissance will flow n out of this daring adventure.

Is there a positive way of arriving at the truths?Can we get light and guidance to lead us towards the goal of life? I believe that it is through the systematic revival of our ancient spiritual knowledge that can move forward. The western man has very deliberately developed that external side of life, while our ancient Rishis exhausted the evaluation and exploration of the human psyche. A critical understanding and synthesis of these two approaches are vital and necessary to give us a lead now.

The high water-mark of the Western man's striving resolves itself Into the concept of the "Withering away of the State as expounded by the pioneers and savants of dialectical materialism. The philosophers of this school of thought believe in tie scope of an autnomous existence, wherein matter, as machine, creates its own dynamic, and wherein the soda forces are so regulated and balanced that the conflict of nationalism and individual no longer operates. Science ushers in the age of plenty and equality. The external forms ensure a total internal harmony and oneness. Such is the mystical superrational understanding of the critical dialectical materialists.

Alternatively we have the Hindu spiritualistic principles of the withering away of all separate human consciousness and understanding.The Yoga practices created the possibility for a total merger of the individual Ego in the timeless sea of Oneness. These finding of Hindu Yogic practices are no longer disputed. They have come down to us through many great names; and there are, further, the living examples of modern saints before us. Sri Ramakrishna Paramahamsa's strivings and his experiments of Will and Consciousness move us profoundly to bring tears into our eyes. Ramana Maharishis example at Tiruvannamali is another stirring instance.

Again,the efforts and experiences of the Revered Dr. Swami Jonanandaji Maharaj and the fulfillment of his Tapasya in the iey cold regions of Gangotri in the Himalayas are coming to be known to an ever increasing circle of friends and disciples. The territory of all these Mahatmas is alike in asserting the practical possibility of the merger of the Individual psyche in the Universal Matrix. The problem, however, for the modern man is that neither of these two paths seem to fully satisfy him. The external quest, while creating a state of plenty, seems to enchain his soul and spirit. The price that man today has paid for the constant political conflict and the two world wars has left him limpid and distraught. He wants freedom in the same measure as he desires bread. Scientific knowledge is indeed changing the face of the earth; and yet something is lacking for him.

The question for the common man, for the Mr. Jones of every land and clime, is whether he should accept the inevitable, soulless discipline of the collective existence, whether to become a captain of industry, or a political leader, or a scientific harnesses of the mighty forces inherent in the elements of the earth; an alchemist searching for an eternal elixir of life, and the Faustian who shuttle endlessly between the heights and depths of an eternal struggle and strife, always searching, but never findings. This is the external man, the gregarious man, the Asuric man who never undaunted, struggles with that "Will" which is the expression of survival. Or, alternately, the common min's approach can he such that, discarding the externally busy world, he searches for the golden key of oneness, and the total embodiment of love; and, by glimpsing so into the heart of the "Mystery", is able to establish the identity between the individual and the Real, that is Diving.

"Glimpses" are the revealed and realized finding of one who has achieved a living synthesis of the ancient and modern ideas of life. Reversed Dr. Swami Jnananandaji Maharaj, is not merely a mystic but also a scientist of the highest orders. The modern mysteries of the atom have been as easily revealed to him as the mystic paths of Yoga. This stirring and noble collection of lyrics exhausts the fourfold path: the path of Work in Karma Yoga; the path of Love or Bhakti Yoga; the path of Power or Raja Yoga: the path of Knowledge or Jnana Yoga; reveling their ultimate objective which is transcendental and Divine.

I am sure these poems will be an inspiration and onliv,hipmrinnt to cacti and every aspirant.

Vizianagaram, Vijayaram Raju, M.P

18th Janurary 1959 Indian Parliament


Belief in prohibition is one of the statutory obligations of all congressmen, as embodied in the rules and regulations of the congress constitution. This tenet is now being applied in a practical manner and prohibition on a full scale in madras .Province is to be, achieved by the first week of October. The cases for individual abstinence has never been questioned-but today the cases for national abstinence has come as an administrative measure. A purely moral object has thus been merged within the large and vital issue of the national economy. Whether prohibition is a moral issue or also an economic issue, has to be decided and the benefit of the individual evaluated, on the background of the benefit to society. There is no doubt that from purely a moral plane abstinence from alcohol is one of the finest virtues. In India the case for abstinence is closely connecte with moral regeneration Of people suck on poverty and frustration. But apart from the righteousness, of the moral issues the practical in the past-religion, which is surely the greatest force in the word, having so far failed to deal with more than the individual relation between vice and godly living. From an economic viewpoint prohibition is to cost the public exchequer somewhere between 22to 24 crores-16 crores by way of loss of abkari revenue and 6 to 8 crores by way of the cost of enforcing the new basis of public morality.

The 16 crores represent a 16% tax and one expects to find a release of 100 crores benefit of new purchasing power to the community. There would have been appreciable gain had the revenue been the outcome of purely imported alcohol, the product of a foreign effort in man-hours in agriculture and industry. But the bulk of the revenue is derived from a tax upon the indigenous alcoholic industry, a very low percentage of which is drawn from scientific industrial organisation. The capital output value of alcohol in the country has come from agriculture labour wage and agricultural rent. A very vital and substantial percentage for these derived from a cottage alcoholic industry, in now lost to that section of the people which was producing this product of common consumption. On the Hand, this redistribution wealth has not been allowed to accrue to the benefit of the consumer. This Resultant loss in revenue, sustained by the Government has immediately been offset by the withdrawal of the economic benefit by the introduction of an enhanced rate of sales tax. This we have the tragic anomaly of the assessed 10% drink addicts of the population, enforcing the cost of prohibition upon the 90% non-drinkers.AS a result of this, Government is hard put to find the wherewithal for running the existing administration. They are also deprived of the financial surplus now so vitally required for planning and organising a better way of life for the common man.

The administrative difficulty of enforcing prohibition is enormous. Apart from a cost of enforcement, the Government has been forced to use the services of all the security forces such as the police, a new vigilance is needed to bring to book all those who affend against prohibition. The provisions of the act are alcoholic drink is the least conclusive, for ,in determining it too much is dependent upon the bonafides of individuals who cannot at all times be expected to be above personal rancour. IN the Present context it will surly be worth our while to study the background of the United states prohibition history which began in 1919 with the Introduction of the Volstead Act and abandoned by President Roosevelt in 1932.During this Period the federal Government sustained a colossal loss. A crime wave that threw out such notorious figures as AL`Caponed crept over America during this period.

Prohibition has so far failed on account of inhered administrative difficulties. it has brought low, not only the esteem of citizens for the authority of the Government, but also caused in them, a conscious dislike of the very foundations of law and order. The policy of prohibition has failed to improve the morals of the people or better their economic condition Objective Improvement of the people must not be bought at the economic expense of the Government and of the people. If the Common man is to benefit from the non-use, of alcohol, he must teach himself gradually to abstain from the misuse to excess of his forefathers. The State, which is the conscious expression of corporate living in society should aid in helping, the citizen, both directly and indirectly to conquer this enemy. Sapping at the vitals of his economic and moral well-being. The direct method that the state can employ to combat the drink evil is to use the Educational method in school and collages. A new and healthier outlook must be built up in the younger generation. All the Machinery of the modern state of generation propaganda must be used and, in the democratic set-up, the various political parties must avowedly help in spreading the gospel of abstinence. The various heads of the religious bodies should be contacted and the inspiring force of religion must be utilised in converting the masses. The Indirect method that the state can employ is to raise the tax on alcoholic products. These should be made very prohibition in cost. The Accruing revenue would than be borne only by those who can be classed as addicts beyond redemption. It would immediately cut across the drink habit of partial drinkers and make them consciously exercise judgement for the sake of saving expense. At the same time would increase the cost of drunkenness. It will be worthwhile for the state to become the national distiller. The state can than help to control the percentage of the alcoholic content in the liquor offered for sale, thus effectively minimising evil effects. If, even after all these methods, the problem of alcoholism is not successfully solved, the state could resort to devices, like the rationing system, curtailment of the number of days alcohol can be sold and enforcing a time period after which no drink can be sold, In addition to these, a ‘ poll-tax’ may be levied on all registered users of liquor. It will be possible to study the age group of delinquents, the social, cultural, caste and religious groups in which the drink habit is most prevalent, and to restrict finally and successfully the habit of alcoholism without, as is now being attempted, merely tinkering with the problem of the enforcement of prohibition.


“A soul is not born and it cannot ever die.”- Bhagavadgita.

In this specific instance, a one may take a most humble poetic license and submit that.”The soul of the raja sahib cannot ever loose its Glow or its Halo.”

The Prince “vijayarama gajapathi was born at 00:52 hours on 2-5-1924. The time adds upto seven and the date and month to seven and the year also to seven. The spiritual significance of number seven is in its symbolism of earthly life linked with divine life. In his earthly life he was a great symbol of enlightened philanthropy, generosity beyond measure: and he devoted his karmic life to bestow education and health. In his divine life his constant companion had been that holy book “Savitri “ by Sri Aurobindo.

A distinguished Indian gentlemen, a D.Litt form the Sorbonne, gave me this book for reading and assimilating with a polite but a slightly mocking smile. Apart form eating, drinking and sleeping, one finished reading it non-stop. The answer came that the ALPHA and the OMEGA of integral YOGA was inspired as it had to be that, by divine inspiration, to Aurobindo. When Shri Dilip Kumar Roy confirmed that Aurobindo wrote this epic poem whilst in a fever in a slightly comatose state, worth Mother only attending on him in a room to which entry was barred: it was not a surprise. One sobbed In DKr1s arms then, and the Raja sahib had understood and smiled when one related it. One was presented to the Raja sahib in the Waltair Club in 1970-71 . One Saluted and hands were shaken. Since then we used meet occasionally.

The Raja Saheb liked an occasional glass of cold beer, and this one had the singular honour of keeping company. Something had clicked: one thinks. First the acquaintance and then friend-ship evolved in a natural (Pre-ordained) manner, perhaps and grew steadily. A peak was reached in a eleven years’ period from 1985 through 1995, the raja sahib would explain things pertaining to learning and knowledge slowly and patiently in his own inimitable Royal style. Occasionally he would pull a speedy one-not a fast one, please. He innocently asked me whether I had met Einstein, and then the two of us would go on about Hinduism and Judaism and Einstein inner concern about God and creation. When he felt enough was enough, he simply said “when i went to America” I was a MahaRaja and when I come back I was no longer that.” Both of us would smile.

On one occasion I asked him out of natural curiosity as to how and they he become a ‘Socialist’. He would explain slowly how he drove JP Narayan around in his car in mid –forties .he Said he liked him and his ideas and his idealism. When I propounded equally slowly that the good points of ‘Feudalism’ were Since of responsibility, caring trust and Benevolence, Charity and generosity and never crude state ownership and totalitarianism as in some socialist states, he acknowledge the point with a grace so typical of him. He would never mention the great traditions of his own ancestors in the fields of generosity and charitable educational endeavours. He was modest, indeed. Some times we did not see eye to eye in something historical or political He would never say “ I disagree.’ He would simply say it was a different aspect to matter .That was the signal that we had agreed to disagree, very gently.

He was keen about current affairs , national and international, In August/September 1995 when I read out a news out item that a cabinet person accepted Rs. 6 lakhs for something or the other he just said “Now, there are roués in politics” None of us at that point in time even remotely imagined ‘Hawala’ innocent we were.

On another occasion he asked for an opinion about the various chief Ministers. Like a simple person In went about the task in alphabetical order. When the turnoff west Bengal came I submitted that the gentlemen there had a good record. We both agreed and smiled. We were discussing Stalin at one time. The Raja Saheb quietly ended that matter in due course by mentioning Raja Dinesh Singh with affection. The ‘karmic’ Philosophy was his true way of life. That accident of 1964 was a very nasty one. Yogic discipline of past years helped him come out of a come after 79 days and brain surgery by a world famous surgeon sent in by Mr.Nehru minutes before he breathed his last Mr.Nehru was inquiring as to how Shri PVG Raju was doing. He had known the famous powerful. Yet his inborn nobility and natural humility were not affected. He was at once very humane and rightly royal .A aloop form those that were superfluous, and correctly so. A great teacher and a great listener: two endearing qualities of a true ‘Sage’. Being at the receiving end if this friendship one realizes that it had been and is a great privilege. One seen it that way with folded hands towards heavens and ‘Lipikas ‘and remain truly grateful to God and treads the path of Sanatana Dharma.

The ‘Raja Saheb was a keen cricket player and he would on occasion bowl a ‘googly’. When he asked me simply whether I was ‘Mental’ Or ‘Physical I had to take time to think, and slowly put up 3 figures of my right hand. He smiled with some satisfaction become he knew I had meant spiritual Mental and Physical. One misses and thinks of him with very fond respect. Three months have elapsed after he passed away but the whole picture of him is so fresh and inspiring. Time for tears might’ve had gone by that memory of him will always like a fresh flower. Rishi originally meant creator: creator of thought to be specific in this context. In that magic number of seven they are the Sapta Rishis (or Saptarishi) that from that constellation of the Great Bear( as also the horse of the Sun). They are stars and occasionally just blink for a kshana. The Raja Saheb is a star to most of us. His Charitable good deeds are his rays’ benevolence and that cannot ever disappear. One had already saluted and said Bye, sir” that written words furnished above are “reminiscences”- rather personal- and let them be so, please. And once again one pays his “tribute in language of vada:-



Shri P.V.G Raju, affectionately called ‘Vizzy’ in the mould of his famous cricketing uncle MaharajKumar was a born sportsman which was synonymous with the Vizianagaram family. Even i his collage days he was an excellent golfer, affine horseman as also keenly interested in yoga, which saved his life when he was unconscious after a car accident. Even in this he paradoxically created a record for’ unconsciousness’ Whatever P.V.G Raju did, it was with zest and complete involvement. With these traits, he took up tennis in Bangalore and played for the University. He soon get bored and took up cricket when he joined presidency collage Madres.

Vizzy had natural style and a good eye which made him a born sportsman. His tall figure, supple waist and fast moving reflexes enabled him to approach the game more in the fashion as he disliked being coached in view of his cavalier approach to the game. He used the long handle with good effect and more akin to kapil dev rather than Sunil Gavasker. He read avidly about cricket and knew all the great cricketers of these days such as C.P Johanstone, C.K Nayudu, Vijay Marchant and Gulam Ahmed. A quick scoring batsman, especially sever on the on side, Vizzy was also a useful bowler who cloud vary his pace from slow to medium and often called to break up a partnership which he invariably managed to do in view of his shrewd approach to the game.

P.V.G Raju , attained excellence in most games whether it be in Golf, Tennis, cricket, Snooker, Billiards or table tennis. However, he is prone to loose interest when he mastered the game and quickly moved on to another sport to accept a fresh challenge. If he had concentrated on any one of the games, he would have been ranked in India and would have followed in the foot steps of this great cricketing uncle MaharajaKumar of Vizianagaram. I remember him playing for presidency collage, Madras where he scored a dashing 68 in about the same number of minutes. His contribution to the Presidency collage cricket team in successively wining the ‘Duncan trophy merits mention. A useful bowler in view if his height, a close in fielder and an imposing personality on the field , Vizzy batting was a feast for the eyes, specially, in front the wicket and his square cuts were a copy book from the masters

PVG Raju was a true sportsman both ‘on and the field. A courteous and affable companion, generous host and a steadfast friend, Vizzy`s approach to cricket was as direct, intense and lovable as he was with his fellow beings. A man bereft to pride or prejudice, his ingrained humanity and sincerity enabled him to communicate both with the bat and the ball as also with the men in the game. Where his success in politic was as natural as his success in the sport grounds. A tragic car accident in the prime of life robbed the game of an outstanding sports man who would have left behind his imprint on the sport map of India. A nationalist and a great human being PVG Raju was a devoted friend whose nationalism and relentless energy was channelled was both for sports as also for humanity, he has left memories behind in his state as also among the large circle of his friends from all walks of life.


Today in the evening of life when I travel down the memory lane of all my friends and colleagues I find Shri P.V.G Raju most outstanding for a verity of reasons. Images fly past the screen of memory –events and happenings which were lived in love, affection and comradeship. Being associated with the socialist movement we knew each other just formally but become quite close during and offer the Nagpur conference. Soon after his return from Columbia university, USA he joined the socialist party of India under the influence of Prof. Menon. During this Period, a significant incident happened. It was the formation of the government in Karale by the Socialist thought in minority. At that time Acharya J.B Kripalni was the party president while Dr.Ram Manohar Lohia was the General Secretary .those were the days of overall tradition of India. People all over the country were anxious and excited. Demonstrations and protests were the order of the day. The socialist Govt. In Kerela has to order firing on such demonstration in which some people were Killed. Dr.Lohia was under arrest in Naini jail for organising a movement against the congress Govt. At the centre he Sent for organising a Patten Thanu Pillai to resign from the post of C.M fro bring morally responsible for the firing and order a commission that a special session of the parties General council was held at Nagpur to resolve the crisis into which the party had plunged the special session lasted fro three days Dr.Lohia who was by than released from jail had come to Nagpur along with Jayaprakash Narayan and other leaders.

In this session I heard Mr.Raju for the first time. His Courage, clarity of opinion and forceful presentation of views attracted every body`s attention towards him. We saw a great leader in him. But the crisis did not resolve there. The party got involved in a deeper crisis. Consequent to thus, another session of the was called at Puri. On account of the Kerala firing and subsequent crisis , the socialist party of India was split. Under the leadership of Dr.Lohia our break-away group used tomes in a dharmshala or in the beach to Puri and discuss the future plans. This continued for more then ten days. I saw all these days Mr.Raju was working tirelessly. Ultimately as a result as theses deliberations a new party- Praja socialist Party was born in 1956 at Hyderabad. Here, Mr.Raju suggested to Open a party office at madras as there was on office of any all India party in the south at that time. He even offered to donate the palatial admiralty house to the party, But his generous offer was politely turned down. Instead, he was requested by Dr.Lohia to manage the Hyderabad office where the party was born. Mr Raju gladly all the expenditure while he was member of the Legislative Assembly.

Then came the 1957 parliament elections. We had only one M.P in the 1952 parliament Dr.Lohia asked Mr.Raju to contest for parliament. He fought and won the election hands down. He proved himself a promising parliamentarian in the house .His singular skill, forceful argument and infallible concern for the common man made him one of the most noticeable and liked M.P. Meanwhile, a grave scandal surfaced in Calcutta which is known as Mundra Deal. Dr.Lohia entrusted the job of raising this issue in the parliament Mr.Raju. Mr.Sanjeev Reddy was the minister concerned with this scandal. He too hailed form Andhra and was a good friend of Mr Raju .Mr. Reddy got scent of out plan of raising the scandal issue in parliament. He asked Mr. Raju about it and Mr Raju an implicitly plain hearted man told him everything. After getting the details of our strategy he reported the same to Pt.Nehru. The P.M Pt.Nehru immediately gauged the gravity of the embarrassment to which the congress would be put if the PSP raised the issue in parliament. He invited Mr.Raju to his residence and asked him to tell what he (Mr.Raju) wants to raise in the parliament. Pure hearted Mr Raju told every thing to Pt.Nehru. Then Nehru called his son-in-law Feroz Gandhi , explained him the matter and asked to raise the issue in the house. Feroz replied to t and also works as opposition when the situation warrants. We were shoked beyond description. Dr.Lohia pointed out the grave mistake to Mr.Raju and he replied,”Who should we trust if not the P.M of the Country” I vividly remember the incident when we were returning to calcullta from Puri after nearly 12 days session there. We were travelling in the recently introduced Ac chair car. As it dose not have any provision fro sleeping berths we asked Mr.Raju to go the adjoining 1st class coach and sleep as he was frequently yawning and looking very un comfortable by continues sitting. Depriving himself of the comfort of sleeping in the 1st class he gotup from the chair and lied flat on the bare floor available in between the chairs and was soon fast asleep. Many of early-risers amongst us saw him in sound sleep until morning .Raja of a mighty zamindari like Vizianagaram sleeping and eating like a common man during our fortnight long stat in Puri and now sleeping on the naked floor between the chairs moved all of us upto the bottom of our souls.

In Calcutta we stayed with Dr.Balkishenji- a staunch socialist and one of our important leaders. In the evening , when we were going to a nearby coffee club by walk ,an interesting incident occurred which unveiled yet another characteristic of Mr.Raju before us . while walking we came across a lean tried faced person, half-clad in torn clothes, carrying a big heavy basket on head. A=sweat was running down his entire body. When the man just crossing us Dr.Balakishenji looked at him far a moment and caught the kuli-like man by both his shoulder.”Are...?asked Balkishenji.” Yes ,and you are surely Balkishen”. –said the man with great atonement. And the next moment Doctorji embraced the man. Doctorji explained to us that he was a socialist activist. Once a wealthy farmer he sold every inch of his land and other properties during the days of socialist movement to run the affairs>and now working as a Khalasi in Calcutta. Doctorji changed the idea of going to the road side coffee club, instead took us to the costly air conditioned hotel Flirry to entertain his old friend. There he told to Mr.Raju, Look , Gajapati, here is true socialist like you. The only difference is in your clothing’s. He is close to the commoner, whereas your expensive custom-tailored suits will only scare common man then you will have to discard all the symbols of aristocracy.” Dr.Lohia who had already seen a messiah of common man in him also advice Mr.Raju to adopt to Indian clothes like any ordinary Indian. Mr Raju immediately went to the local khadi Bhandar and got of khadi clothes including a few pairs of khadi Kurta and pyjamas. He distributed all his costly suits etc. To whoever was present there to receive them? Seeing this, we felt extremely sorry, rather guilty, but Mr.Raju was so very happy and excited in this new attire like a child .Mr Raju was an asset to our party .Pt Nehru knew this. On some pretext or other he would call Mr .Raju and show great affection towards him. Gradually, Mr Raju became close to Ashok Mehta who was trapped by Pt.Nehru more or less in the similar way and one fine morning Mr .Raju joined congress along with Mr. Ashok Metha. After getting Mr Raju in its folds congress did not do anything for him. In those days also congress was full of opportunists who did not hesitate to step over your head if it served their purpose. I know i have seen how Mr.Raju felt disappointed and utterly dejected; he used to sit alone in the central library reading hours together. Thought he had deserted us there was no animosity among us. I often used to meet him in the library and we used to talk hours .we remained good friends despite Political disagreements

After that unfortunate accident near Chandighar his brilliant career in politics almost changed . Though He was M.P for two more terms after that he looks it more or less as a matter of political addiction. Whenever we met we used to talk about his first wife Kusum. He was not a man to forget the past that he lived with people vary close to him. Mr.Raju was a comma Indian in the true sense of the word for I have not seen him any time behaving like a Raja. I remember, he used to come to the party office and sit on the cane chair in the varendah. At lunch time he used to Order coffee for him and he used to fight with us as to who should pay for it. This amply shows his affection us. Pt.Nehru Know our strategy a Mundra scandal. And how can I forget my visit to Vizianagaram. Mr.Raju was staying at Simhachalam Living a peaceful solitary life at the feet of Lord Varaha Lakshmi Narasimha Swamy. From Vizianagaram, I reached Simhachalam in the morning.

It was not difficult to find out the Goshala where he was staying. It was a small bunglow. There was no sign of any activity in or around that little house. I stopped at the steps wondering if anyone really lived here. Then a men came out. I asked him to tell Mr.Raju about my arrival. Within moments. I was called in. He was sipping his coffee. He got up from the chair trembling with joy and excitement. I held his hands tightly in mine looking deep into his tear- filled eyes. I too could not hold my tears. How can I forget those violent moments of deep silence .I could vividly see his silent agony behind the veil of tears. We set in his bedroom totally immersed in talking , recollecting our past years. He would repeatedly say “How come you have not forgotten me, my own people have long forgotten me, He told so many things, some moist intimate which he might not have revealed over to his closest person. He went pouring out his heart like a person who had not spoken to any body for years.

Today, he is no longer amongst us, in his mortal self. But I am sure he will remain alive in our memories forever. I salute the great socialist, the kindest friend with total sincerity. A man is that who continues to live after death .so my Raju is not dead. He is living i me and will remain with me till I breathe my last.


Sardar Gouthu Latchanna

It is a very rare phenomenon to find such a great person like late Dr.PVG Raju . born in a Maharaja `s family, he selflessly scarified his valuable properties ,worth corers of rupee for the sake of social and educational development of the society, particularly for the emancipation of the suppressed and oppressed classes.

As a staunch committed socialist he conduced a satyagrah movement for the abolition of ‘Inamdari system” and underwent imprisonment in 1954.

My first acquaintance with late Dr.P.V.G Raju as Maharaja of Vizianagram was when I came to the Fort, Vizianagaram to se late sri Vemula Kurmaiah, then minister of social welfare of compotation Madress State who was staying in Vizianagaram fort as his gust>secondly In 1940, When I called on him at his fort to seek a seat in maharajah collage of Vizianagaram with free boarding and lodging to the former Justice K.Punnaiah, a native of my village Baruva, Srikankulam district , which was accorded immediately. After differenced in socialist party, late Dr.PVG Raju was having his own socialist unite in state level in former Andhra state . After the fall of the then Andhra Government led by late Shri Andhra Kesari Prakasam Pantulu on my on confidence motion, midterm election were declared in 1995. Late Dr. P.V.G. Raju came to my village Baruva, with my close colleague and member of Rajya Sabha Late Sri V.V.Ramana of Anakapalli and persuaded me to enter into a written agreement to the effect that we should set up candidates for the elections jointly in the then composite Visakahapatnam District comprising the present Srikakulam and Vizianagaram Districts and fight the Congress in 1955 midterm elections. Subsequently, the Congress high command changed its attitude and formed united Congress Prarty with Rangaji’s Krishi Kar Lok Party and Prakasham’s Praja Party led by Late Sri Tenneti Viswanatham to fight 1955, midterm elections against the Communist Party under the slogan of ‘Save Democracy’.

Subsequently we were obliged to separate each other politically after I have joined the ‘Swathanthra Prarty’ formed on national level by Rajaji with Rangaji as its first President.

Late Dr. P.V.G Raju, thought joined congress and became a minister in Andhra Pradesh cabinet, always adhered to his socialist ideology and rendered remarkable services to the state to the and particularly to the poor . finally, getting disgusted with present ,late DR P.V.G Raju has changed completely as a philosopher and shifted residence from Vizianagaram to Simchalam, the abode of Lord Varaha Lakshmi Narasimha. His selfless supreme sacrifices and exemplary life should be taken as a guide by the present and future generations. My homage to the great departed soul and pray the almighty to rest him in eternal peace.


‘Mahajan’ Perla Satteyya Chetty

The Pusapati acquired for themselves unparallel name and fame by making their capital city Vizianagaram a veritable Vidyalanagram. Sri PVG inherited all the high ideals and virtues of his forefathers and became a byword for generosity and charity.

It was my good fortune –‘ a Purav Janma Sukruta’—so to write, to Knew him from the dyas of our adolescence , when in 1935 he was hardly of 10 years of age and I was 12 . In those years, Maharani Vidyavatidevi used to celebrate ‘ vratas’ in the month of Sravana and ‘bommalakoluvus’ on the eve of Dasara at Phool-bagh. As a toddler, I used to accompany my mother to those festive occasions. Our Family was traditionally loyal and friendly with the Vizianagaram royal house. Infect, it was Maharaja Ananda Gajapati who bestowed the title ‘Mahajan’ on Rao Saheb Rama Murty Sreshti. Sri PVG when ever he visited madras to stay in the cannemera & Basota hotel to which place I used to go to visit him when ever I was at madras. Earlier, during our childhood days, Sri PVG so very cordially used to lend his learning cycles to me for practice .I had the honour of presenting a ring to the Raja Saheb on the auspicious occasion of his ‘Upanayanam’ which he accepted gracefully. At Madras , the known cricket –player of those days Mr.Samuel who Later served as the private secretary to a Raja Saheb, used to entertain us as a good friend and advisor.

In 1943,both of us have become free mansons. As such, we used to meet at the , local Masonic temple and relax ourselves with sports and general discussions. In Vontitadi Agraharam near VIzianagaram, Our Family possessed a beautiful garden to where Sri PVG along with his younger brother often used to come riding on ponies. As by that time SPVG was not married , it went off as an informal function, supervised by secretary K.Rangachari. His brother Visveswara Gajapati, C.A Ramakrishna (GCS), Dewan Bahadur D. Ramasasrty, A.V. Bhanoji Raov (Zamindar, Visakhapatnam) Dr.K.R Subrahmanyam (Principal, M.R collage ) and other dignitaries attended the function. on that occasion, raja sahib wore the regalia consisting of a golden jar cost and sported a turban studded with diamonds. Even after he become a Maharaja and later occupies several important position in public life, he never forgot his childhood friends like me and always used to treat us with affection and courtesy. It is impossible to forget such a good natured man. Thought he is no longer in our midst , his memories continue to inspire us and several anecdotes continue to enthral my heart.

MY ACQUAINTANCE WITH RAJA RISHI BY A.B. KRISHNA REDDY – Joint Commissioner & Executive Officer Simhachalam Devastanam

A.B krishna Reddy

joint Comissioner & Executive Officer

Simhachalam Devastanam

Raja Saheb of vizianagaram , Dr, PVG Raju gari is acclaimed as one of the most benevolent person of the erstwhile royal families. Being Himself a highly academic and literate personality, he descends from a royal family which has a nation wide their literature and arts. Even today people recall their legendary contributions for the flourish of literature in their days, particularly so in the field of oriental literature. The D.LItt. awarded by the Andhra university to the Raja sahib is fitting compliment to the Raja Saheb`s educational achievement acquired by him in the Madres Presidency collage in the American Institutions. His philanthropy is also oriented towards the encouragement and en-largamente of educational facilities .Had he only given donations or contribution in the shape of money. It would have been a common- place gesture. But the magnificent gift of Moti Mahal and the Round Mahal of his fort for the women`s educational and the general collegiate educational is something which is unemulatable, and it remains as a symbol of sacrifice. The Mansas Trust, which he himself founded in honour of this father. Sri Alakanrayan is body committed to the encouragement of educational. To the best of knowledge, there is no parallel to his unbounded Philanthropy in the area of educations. His appointment as education minister and health Minister in the State of Andhra Pradesh and the Pro-Chancellor Of Andhra University , are the Voluntary acknowledgements of the government fro the services rendered by him to the field of educational and health.

His socialistic attitude ,a which he believed in and practised from his very young age, as reflected in the above gestures was imbibed from Ram Manohar Lohia and Jayaprakesh Narayan. His socialistic out look is an anti-thesis to his royal and zamindari birth. His involvement and participations in the politics of the state has its own stamp. He never faced a defeat in any election in the which he constest. He is the uncrowned political supremo in the regions in which he represented his people. Politics was not his Profession or a profit making enterprise. It was for him a philosophy, a policy which he practised in the service of the public.

The renunciation and abandonment of pomp and pleasure which he practised till his death at Simhachalam is a firm commitment to his spiritual faith. As the Hereditary Chairman of the trust Board of Simhanchalam Devasthanam he has been responsible fro several measures for the benefit of the Pilgrims and this T write with my personal contact and knowledge eversince I joined as the Regional Joint Commissioner and Executive Office of Simhachamlam Devastanam, 5 Years ago. To enlist the Several and multifarious self Self activities and endeavours which the Raja Sahab has initiated and implemented , it takes volumes to write a few lines of tribute to the Great Raja And Rishi, Moulded into one , as ‘Rajarishi’.


Rajasaheb was a real prince among men with rare ensemble of qualities of head and heart. Rarely do men of the genres of Sri PVG Raju stray into polities to Brighten and illuminate and possibly ennoble the drab and other wise dehumanised political scenario, where truth less pursuit of power and Self-aggrandisement are the order of the day. In A recent article Sri V.R krishnaiyyer deplored that we are passing thought a phase of “Rubberisation Of values and dollarization of virtues” india. They Stray appearance of the people of the ilk of Sri P.V.G Raju gives a hope that all is not lost and that the cloud has a silver lining and there is a chance of redeeming politics from the vice- like grip of the power-Hungary and unscrupulous wheeler-dealers .thought Sri P.V.G Raju remained in the Political field for decades playing an active role that sleazy side if the game never contaminated him and he retained his crystal-like purity. He was really a many- splendored personality, maybe ha was both a commissar and Yogi at the same time. His Interest ranged from lofty Axioms, subtleties and nuisances of philosophical enquiry and disputation to economics of dry farming and waste land reclamation. As one who had the privilege of engaging in conversations on occasions with Rajasaheb, I knew his thirst for knowledge and pastures anew, flights of imagination and analytical thinking. It is no exaggeration to say that it was really education to talk with him. He had amazing capacity to proffer bold postulates which speaks volumes fro his courage of conviction and freedom of thought, the hallmark of real intellectual. I recall one incident .He was the chairman of Simhachalam Devasthanam board. Having Participated in elaborate ceremonial of “Mahakumbhabhishekem” in the holy precincts of the temple an auspicious occasion he expostulated on the existence or non-existence of god Hazarding even an answer to a question like What would be the consequences for that world if there were no God .He is really worthy of emulation by Inflectors and thinkers who are not readily satisfied by stock answers, questions and riddles that haunted intellectual landscape of man throughout history. The only regret is that he did not have competent scribes who have recorded the thoughts churned out of his fertile mind.

Poet Browning said “ Life has meaning , to find its meaning is my meat and drink” The great Germen Philosopher Nietzsche observed “Life Mean for Us Constantly transform into light and flame all that we are or meet with” in his book “ The “JoyfullWisdom”. For the Rajasaheb life was not a lane acceptance of given order of things but a continues quest ,, a voyage of discovery, Pilgrimage of the mind .

A Part from Robust and Incisive mind , he Possessed a highly sensitive conscience. For him politics was not a career or means of personal advancement but a call of duty and service to people. Swami Vivekananda writing a letter from Chicago to the Maharaja of Mysore asserted “Only he lives, who lives for others, others are more dead than alive”. Rightly Sri P.V.G Raju belonged to a category of people who would consider no personal sacrifice too high for the good of others.

When he had a choice of ministerial berths before him he close education which is probably choice that last choice of any ministerial aspirant. One is reminded of the crusader fro Universal Elementary Education. After lucrative Legal career Horace-Man Left the Legal profession to take up the office of Secretary of an Education Board. He was ridiculed for exchanging the job of a law man for that of a promoter of education. The Words that Horace man spoke in reply would have as well fallen from the lips of Sri.P.V.Gb Raju. Horace-man said “the interests of my client are small compared to the Interest of the next generation. Let me be the advocate of new generation”.

The Contribution made by the successive Maharajas of the Vizianagaram house to the promotion of learning and a letters has no parallel in Andhra Pradesh. The magic names of Ananda Gajapatiand Vijaya Rama Gajapati are indelibly imprinted on the mind of Andhras. Continuing the proud legacy Sri.P.V.G Raju etched a special niche fro himself in history by creating ‘MANSAS’ in the fond memory of his great father Alaknarayana Gajapati. Certain events in history have incalculable consequences sometimes that give a totally new twist to things .A car accident in Punjab in which Sri P.V.G Raju had almost a brush with death did not merely deal a crippling blow to an individual but has changed the course of events in the Modern Andhra History. Dr Raju held the promise of growing in to a might force in Andhra politics, possibly even at the national level, But fate willed otherwise .After the injury SriP.V.G never become his original self regaining the tener and dynamism of his extraordinary political potential.

Raja Saheb would be remembered fro generations to come as an intellectual, an Educationist, A humanist, a liberal thinker and above all a philanthropist



The life and work of Vijayaram gajapati Raj, popularly Known as P.V.G Raju, mark the end of one chapter and the Beginning of a new chapter in the History of the Royal house of Gajapatis of Vizianagaram, a transition from traditional royalty to socialist and democratic style of life. Zamindar by birth, socialist by nature and philosopher by temperament. P.V.G Raju is a unique and are personality. Royalty, Socialism and religion are in a way contradictory system and PVG Raju successfully integrated the trinity. From his early days he departed from the traditional royal style in life and mixed freely with common people. When he was studying in the presidency collage, Madras, I had the opportunity of meeting him every day from fro giving a course of lectures on political thought and comparative Governments. But in the meanwhile he had to take over the Zamindari from the court of wards in 1945. When P.V.G Raju entered politics in the early fifteens of this century ha was inspired by socialist leaders like JayaParkesh Narain , Ashok Metha and Dr.Ram Manohar Lohia and the history of socialist groups in Andhra became the history of P.V.G Rahu``s socialist activities .the Survival or collapse of socialist groups in the Andhra depended on PVG Raju. By his faith in democratic ideals he did not join the communist Party. As a member of the P.S.P he stated “that an electoral Adjustment P.S. might make with the communist Party would be strictly in respect of the seats only and nit in ideology”. He opposed the Satyagraha programme of Dr.Lohia As “ nothing but Adventurism.” When once he joined the Congress party In 1959, Socialist group in ANDHRA ceased to exit. He worked as a “mercurial leader”. In electoral Politics P.V G Raju played a decisive role and the electorate supported him and his party with devotion. Throughout his political life he was the darling of the masses. In the First two General Elections the socialist group got a thumping majority in North Andhra as P.V.G Raju was in the socialist party. In 1955 General elections to Andhra legislative assembly P.S.P won 13 seats of which 9 were from Visakhapatnam and 2 from Srikakulam. In the Third General Elections of 1962 as PVG joined the Congress Party it secured 13 out of 20 seats in Srikakulam District and 12 out of 20 seats in Visakhapatnam District. P.V.G Raju served as a member of both the state legislative Assembly and the Lok Sabha with distinction .He served as Minister of health and later as Minister of Education in the Andhra Pradesh Cabinet. As Minister for Education he rendered memorable service to collages under private managements by extending financial assistance of the Government. Significant of his generosity he took the initiative by introducing the second Plan U.G.C scales of pay in the M.R Collage Before they were introduced in other collages in the state .His Services to the cause of higher education are memorable. As the Pro-chancellor of the Andhra University, P.V.G Raju was a source of inspiration and guidance to the University.

People held P.V.G Raju in high esteem, for he surpasses his glorious ancestors in his magnanimity and in his lavish gifts to educational institutions. A spirit of renunciation was ingrained in him and his motto in life was, “less luggage more comfort.” MANSAS is a symbol of education, the Andhra University duly honoured him by conferring the Honorary Degree of D.Litt . In his later years P.V.G Raju developed a philosophic bent of mind and made a wide study of the writings of Swami Vivekananda, Aurobindo and several other religious works. He made a deep study of our scriptures and strove to follow a scientific method in his study of religion. He had aversion for idol worship and religious ceremonies. His scientific approach to religion brought him close to Dr.Swami Jnanananda from him learnt Poorna Yoga.

P.V.G Raju spent the last decade of his life at the feet Of Lord Varsha Narasimhaswami of Simhachalam being the hereditary trustee of the Simhachalam Devasthanam. During this period he complete withdrew from public life and also eschews study of work on economic and politics. He was always engrossed in the study of our scriptures and philosophical works. His Scientific approach to religion led him to draw certain conclusions based on the Universal figure nine. He stated that”our Knowledge become total when we rise consciously above the nine factors of life existence.”Age and wide study of Hindu religious lore produced a mellowing effect on him and Transformed the Socialist into A seer a “ “Raja Rishi “


Late Maharaja Vijayaram Gajapathi Raju, D.Litt (A.U), Ex M.P Rajah sahib of Vizianagaram , a had surpasses his glorious ancestors in his magnanimity and benevolence his piety and majesty and his mercy and sublimely. All these qualities of his personality have made him dear to the hearts of everyone in Andhra Pradesh.

He adorned the Andhra Cabinet as Hon`ble Minister for health and education. He was also Member of Parliament for the many years. In his political career he rendered memorable services to the state and to the country .he was also pro-chancellor of Andhra university, Raja Saheb , thus, was not only a great political and intellectual path- finder , but also man of widest sympathies and humanitarian convictions. As an active socialist leader he followed the principles of socialism.

He believed that educational is a fundamental right of all member of the society .As an intellectual aristocrat and a democrat to the core, he created a trust in loving memory of his father, “ The Maharajah Alak Narayan Society of Arts and Science” popularly known as “MANSA”. The future of the educational institutions established by his ancestors was very much assured. He donated always the Fort, Palatial buildings and valuable properties for the cause of education .The “MANSAS” speaks volume of his spirit of sacrifice and his large heartedness. Thus, the cherished wish of the Raja Saheb—Raja Rishi is to a great extent realised.

Dr.PVG Raju is one the great national figures of India. His personality and message are as relevant today as they were in the past b .He was one of those noble souls who carried life-giving spiritual knowledge and led a pure and pious life. May the Royal house of the Gajapathi`s of Vizianagaram live long to serve the cause of educational in the years to come.

SPEAKING ABOUT HISTORY IS DIFFICULT, WHY? (Speech delivered by Raja Saheb on the occasion of the 200th Anniversary of the Battle of Padmanabham at Padmananbham on 10.07. 1993)

(Speech delivered by Raja Saheb on the occasion of the 200th Anniversary of the Battle of Padmanabham at Padmanabham on 10.07.1993)

Is it about the past only as physical fact of memory or as a biopsychophysical correlation of the new feeling of all of us! Our Hindu belief is that our 5 senses eye-sight, ear-sound, skin-touch, tongue-taste and nose-smellare the only contact with Brahma Universe. It is a triple formation or tirthy-Past-yestarday Memor-present Now meeting and now desire expectation of future. So all of us sitting here aare as living units of five senses or life feeling or 5 areas of 97,65,625 feelings each second. This figure is 5 x 5 x 5 x 5 x 5 = 3125 x 3125 = 97,65,625 elementary; plus, minus, divide, multiply which is process of thinking.

Friends will say all is only theory, where is the practical aspect, otherwise it is all MAYA. No friends, our ancestors were practical, they propounded a yogic form which is practical. I shall tell you my personal experience for what it is worth. Well, we all assembled here, who are Hindu by birth, and have similar physical formation of looks, though each of us is different in looks and similar physical formation of looks, though each of us is different in looks and et we are one species mankind. Yet I am different form you, and you are different from me. What is the common factor? Sound or sruti, or language sound. You try to catch in your mind common understanding of sound or language that is codified sound vibrations. So our ancestors gave a special formula called GAYATRI, a prayer which we constantly repeat and know and call “OM” “OM” “OM” Kara. Friends, being practical repeat consciously like water that is flowing like a river, say.

“OM OM OM OM OM” 97,65,625. It becomes VISHNU LEELA and SIVA THANDAVA.

All of us have a choice but strange very few of us make choice for we are Tamasic too lazy to think. Friends thinking is two fold-KARMA- Action and BHAKTI -belief love. What requires priority is sense, knowledge, therefore friends, ISWARA - ENERGY IS ACTION - LOVE.