जीवन विद्या एक परिचय

This concept too did not succeed, yet they continued to advocate for it. Just as they couldn't adequately explain God, yet persisted in discussing it. In this way, we have become stuck, unable to think of anything beyond this. The way out of this situation is to begin with the premise that jeevan is eternal and body is a recurring event for jeevan. The body gets formed in the womb. An atom attains jeevan status upon development through a natural process in existence.

The body is repeatedly formed and unmade. The biological cells that constitute the body have a limit—beyond that they disintegrate. The human body, and especially its brain, contains the fullest possible development of brain-system that could occur in a bodily form. On this basis I affirm that a human can transmit the knowledge of the whole of existence to others; this is the highest purposive function of the brain. Thus, the human body—whose formation has been the subject of ongoing inquiry into pran sutra and rachna vidhi—has become the most advanced structure; whatever remains to be completed will be completed in due course.

In the meanwhile, what is our task during the lifetime of a body? It is to provide evidence of jeevan’s awakening. As soon as we started, it became impossible to hide sensitivity—neither scientific method nor idealism could suppress it. Many prescriptions of austerity have been proposed to restrain the senses; many ascetics have practised such austerities on Earth, yet their penances did not yield the clear, practical understanding that humankind has longed for—an understanding to be embodied in conduct and tradition. If ascetics have gained anything real, it is for them to verify and testify. Ordinary people have flocked to such figures expecting miracles. I must say: existence contains neither miracles nor supernatural feats; it contains definite order, definite outcomes, definite achievements and definite destinations—and their continuity. I have observed and understood this. For such definite destinations we are the candidates; and they are attained only by definite methods.

We will not find humanity’s destiny by abandoning the study of humans, by elevating cockroaches as the most evolved creatures, or by converting Earth into chemical farms and insecticide fields. Nor will we reach our destiny by treating human intellect as a commodity—by converting it into exploitation and labelling it “intellectual property rights”. The world’s major institutions and courts are eager to recognise such rights, but where does jeevan’s inexhaustible power fit in? Who will answer how a living force can be packaged as a consumable good? Has any such proposal been framed with an understanding of jeevan? How beneficial would that be to humankind?

My experience says this: jeevan’s powers do not diminish with use. Anyone can test this—millions of people could verify it. The more we deploy these powers today, the fresher and more vigorous they become tomorrow.