YOGA MANTRA

Mantra Yoga
A speech given by Paramhansa Satyananda
at the chhattisgarh yoga seminar, Korba, February 17th, 1974
(Translated by Swami Sivananda - a disciple of Swami Satyananda Saraswati)
Blessed Spiritual Seekers
Hari Om
Today I want to explain to you a little about the science of mantra Yoga. The mantra shastra
is a very deep and great science, which if understood correctly can give you victory over
your lower nature. The Mantra shastra is very ancient, and in previous ages people knew
this science well. Recently however, the people's faith in the mantra shastra has lessened,
and gradually this knowledge has become hidden to such an extent that nowadays, in the
name of mantra, anything is said it has therefore become necessary to speak of this science
for the sake of spiritual, aspirants.
Mankind's most ancient scriptures are the Vedas, and from the Vedas, the tantra shastra
has taken birth. From the tantra, the mantra shastra has come Out. The mantra shastra was
never written just as we write any ordinary type of book but there were ancient rishis and
munis 'sages' who had the actual realization of mantra. When the rishis, in meditation were
able to transcend the material consciousness, rising to a very high level those suitable
sounds heard, by them in chat higher plane were called mantra. To make it more clear to
you just make up some syllables in your mind, it is not mantra but those whose souls are
purified, end, through meditation have established their consciousness to a very high level
beyond this body and mind, the sound perceived by them, is that higher state, are called
mantra.
The rishis had the experience of mantra on three different levels, the realisation of the
mantra in three planes of consciousness. When the consciousness passes from the gross
body into the subtle body, the sound perceived at that time make one collection. The
mantras heard in the subtle body from another group, and when the consciousness from the
subtle or second body, enters in the third body certain mantras realized at that time form a
third group. First I want to make you understand what I mean when I say first body, second
body third and so on. When I say body I do not mean only body, rather, I mean body
consciousness, that body through which your consciousness is functioning. When the body
consciousness is realized through the medium of the five gross senses that is called the
gross body consciousness, the first body, where your mind intellect and memory are
working Now then, what is the second body? When you practice meditation, your awareness
travels deeper and deeper inside, and in that inner meditation you began to see beautiful
visions and dreams. That which is called the second body not something tangible, it is the
subtle or astral body Sukshma Shastra psychic consciousness, or the sub-conscious body.
That is the second plane of consciousness. Now. What is known as the third body? When
meditation becomes deeper and deeper, the state of void (shonya) comes. No awareness of

external, nor of internal, the experience of 'the dark night of the soul." like midnight,
formless, sightless, where there is no awareness of 'I' that is called the third body, the
causal body, karana sharira, or the unconscious body. In the vedas it has been called
Hiranya Garbha (the golden womb). There are many names given by psychologists also.
In the third and fourth levels of consciousness the awareness of the external world is
absent. There is no awareness of my old name, my old form, but there is the experience of
the eternal self (akhanda swaroop) this is called samadhi, the fourth level of consciousness
or turiya, and many, other names All this has been given in the Gayatri Mantra. Oum Bhu
Oum Bhuwah Oum Swah Oum Maha Oum Janah bum tapah, Oum Satyam, Oum Tat
Saviturvarenyam Bhargo Devasya Dhi-mahi Dhtyoyanah Prachodayat. Oum Bhu, that is the
first body, (bhu loka or the material plane) Oum Bhuwah, tha second body (the intermediate
or astral plane) Oum Swah, the third body (the heavenly or divine plane), after this the
following mantras come in the fourth body. Mahar loka, Jano Loka mapo loka and satya
loka, do not mean material worlds, hut rather the planes of consciousness.
Am the rishis sat in meditation, they received In higher levels the sounds known as mantra.
For this reason the mantras are not a creation of the human mind, they were not made by
any man but rather they were received from higher sources. Just as in the religion of Islam,
it is said that the Koran was written by God. This means that whoever received Koran had
attained a very high yogic state. In the same way the Christians speak of the Bible as a
revealed scripture. Our own Sanatan Dharma (the eternal religion of the Hindus) and vedic
religion is understood as not having been written by mankind. The vedas were not written
by man, it does not mean that the pen which wrote them was in god's hand it only means
that they were revealed to the rishis after they had transcended the mankind. The vedas
were not written by man. It does not mean that the pen-which wrote them was in god's
hand, it only means that they were revealed to the rishis after they had transcended the
material consciousness and then the same is also said concerning the Ramcharitmanas
(Ramayana).
Of all the types of mantra explained so far, the first, the highest, is Oum. Oum is the seed
(beej) mantra of all mantras. The rishis realized this oum in the very highest planes of
consciousness, in the state of self realization (atma-sakshatkar). First, Oum and after it the
mantras of Gayatri, Oum Bhu, Ouro Bhuwah, Oum Swab, The twenty four syllables of
Gayatri, plus the Oum should be known as the original mantra. The vedic rishis who
received this mantras were established on a very high level.
All the mantras in existence have come out from the Oum. It is composed of three sounds,
*A*, *U*, *M*, 'AUM' and in all societies, in all religions this AUM is found in one form or
another Whether Christian or Muslim, the Oum is foremost of mantras.
Following this are the mantras pertaining to the third body, the unconscious body, which are
known as beej (seed) mantras. We call them potential mantras, containing the dormant
potential energy of different forces As many powers or forces as there are in the world, each
one is having its own beej mantras, just like 'AIM', for Saraswati 'Shrim' for Laxmi Klim,
Hrim, and so on all the short, seemingly meaningless mantras which you might have heard,
are called beeja mantras. Those beej mantras are just like little bombs, the type of time
bomb that explodes just at the right moment, or just as you see a thing seed in the earth,
and form that grows a fantastic free giving thousands of fruits, such is the power of the beej

mantra with the practice of anusthan (prolonged repetition for a fixed time and number) and
regular sadhana the power of the mantra is awakened. When that power is awakened, the
consciousness takes the form of the mantra and then the real work of the mantra begins.
Please remember one thing. There is much criticism against our Hindu religion, the
objection being that in Hinduism, there are so many Gods and Goddesses. But I will tell you
in the words of a scientist that Shakti ( energy ) is not only of one type. It has innumerable
forms, but the prime shakti, the root shakti, is one. Its manifestations are endless that is
why we worship the Devi (Goddess Shakti) in as many different forms. The Same thing is in
science; see the electricity is flowing, and from it the amplifier the tape recorder, all of your
big factories are working. The same energy which gives heat from the heater, give, coolness
from the fan, these are the varied manifestation of one energy. Therefore, those who object
may realise it alright, but the truth is that Shakti is not just one kind. Intellect is one Shakti,
memory is one shakti, speech, prana (force) knowledge, are all shaktis, without which we
can not exist. That is why, for the awakening of these different powers, there are different
beeja mantras. For an example, the vidya shakti power of knowledge is in the form of
Saraswati. Now I am not talking of goddess Saraswati. who's idol is worshipped in the
temple, but I mean that energy that shakti which is within us in the form of vidya or
Saraswati. What is the way to awaken this energy? Of all the methods given, the best is to
take the beej mantra of that shakti, and to awaken its sleeping potential.
There are many other types of shaktis, pertaining to the body, of diseases, even to the
snake's poison and so on. in many diseases, if the japa anusthan (prolonged repetition) of
the Mritunjay mantra "Oum triyambakam Yejaamahe sugun-dhim pushti wardhanam,
urwarukamiva bandhanat mrityor-mukshiya mamritat" is performed, the power of the
mantra is awakened internally giving the desired result. By the practice of mantra jap
(repetition), the aspirants conscious will power is awakened and through the will power
everything is accomplished.
All the beeja mantras must be practiced strictly according to certain rules and regulations.
Just by reading in a book somewhere they should not be practiced, but only after understanding well purpose and necessity of the beeja mantra, before anusthan is undertaken.
On this subject, it is explained in the tantra shastra, to make a yantra (mystic diagram),
first and within that yantra write the beej a mantras. For example, the mantra "Shri", Shri
as you know, is the mantra of Laxmi (Goddes of prosperity). If you want to make this
yantra, the best way is to carve it on crystal, that is called, "shri chakram". I don't know if it
is found here or not, but if yon go to south India, or to Orissa, you will find this Shri Chakra.
But crystal is a very rare thing which everyone can not find, therefore, the Shri Chakra is
also made on copper and in that the mantra Shri is written and the anusthan is performed. I
have given you just one example of the many mantras which can be first installed in the
yantra. The anusthan of the beeja mantras should never be practiced in a careless manner.
Now comes the next group of mantras, like Oum Namoh Shiway, Shri Ram, Hare Krishna,
and all mantras pertaining to the second body. Any one with faith may practice jap of these
mantras.
We must think now, what can we accomplish by the use of mantra, an benefits can be
gained from them? The best thing is that every person should have one mantra for himself.

If you cannot decide on the mantra independently, then you must take help from someone,
and after deciding mantra, jap must be practiced daily with complete discipline. Once you
decide to do nine malas of jap a day do it is important to do nine males, or if you decided
twelve malas you should be regular with that number.
One suggestion I will give to you, all that all those who practice jap of Gayatri mantra, will
find it very beneficial for their health, and intellect. In my own experience, those who suffer
from skin diseases, or iron deficiency (anaemia) are helped much by the surya or sun
mantras. For the skin diseases such as eczema, and teucoderma, the sun mantra can help
much if the anusthan is practiced properly.
Through mantra, one can remove disease, sorrow and resuiessness. Mantra is so powerful,
that within a moment one can change bad habits also. Now it is important for people to
study and understand this science in the right way.
In my childhood, I had one experience a bout which will tell you. It was in Allahabad, when I
was very young only 7-8 years, and I happened to see to Muslims playing with a snake. Just
as I was passing, I saw one snake charmer make a ring by drawing a circle on the ground
with a sticky and in that circle was a first class snake, a big cobra. Now The cobra belonged
to the snake charmer and there was some kind of argument between him and the other
man. During young age I could not follow completely their talk, it was all mantra-tantra
business. The other man said now I will see, how your snake wilt get out and taking a stick
he drew one or two more lines, then the snake just sat there, It came up just to the line
then turn back again. I was just seeing all this, not understanding anything, so I asked him,
what is happening. He told me, "I have thrown mantras on all four sides of the snake, so
now it can not come out". I saw them fighting together. One tried to throw grain of rice or
dal on the other which he had but didn't throw for fear of the other man would also throw
some rice on him. (Rice is one medium through which the mantra is thrown). So they circled
on each other trying to throw the rice for about ten or fifteen minutes, when at last a big
crowd gathered bringing their tantric battle to an end. Any way the cobra was released
which I did not see. This incident struck in my mind for many days, but then I forgot about
it.
I grew up, and as a Hindu boy received the sacred thread, went on with my work, and the
curiosity. I once had about mantra disappeared. So Many years after came to my guru's
ashram in Rishikesh. One day, one American family came to stay at the ashram, a husband
wife and two children. I am speaking about the Rishikesh ashram of many years ago in
1942-43 on the banks of Ganges River, surrounded on all sides by dense jungle, where at
night, your step might fall on a scorpion. One day, the small girl was stung so severely by a
scorpion that it seemed that within ten minutes she would be oum tat sat, dead. The
scorpions bite is very painful, I know because I was also bitten once, a man forgets
completely about his social-status, and just cries like a child. Even the strongest man who,
can lift 2 pounds (120 Kg) or swim against the current of the Ganges for three hours will
loose his strength and weep for the whole night. So you can imagine how that child was
crying. I thought, now she must die.
Just next to the ashram, was a police station, and from there somebody brought one
constable. He came bringing a small knife with him, and with that knife he removed the
poison within five minutes. In five minutes the girl was completely normal. I asked him,

what mantra have you used and he said 'Kali Calcutta Wali '(the goddess Kali, patron deity
of Calcutta) I was simply surprised? Now, I was raised by Arya Samaj is (a sect which does
not accept the concept of personal gods and goddesses) I was educated at a convent school
with Christians, and many of close relatives at home were muslins When I heard the name
of Calcutta Wali my entire faith was shaken. I said, "Oh, I know Kali Calcutta Wali, Kali is
just a name and Calcutta is a place, that much I know, so how could poison be removed just
by words?'
Gradually my attention was caught. I asked many people and started to read books about
tantra, and to practice mantra anusthan myself. There have been so many experiences so
many wonderful benefits that it is not even possible to express. What I want to explain is
that those words 'Kali Calcutta Wali' may seem completely simple and ordinary to us but for
the man who has realized them know that they are not ordinary at all. Those sounds which
the rishis realised are not only simple words but full of power. That is why we say, sound
(Shabda) is Brahma (supreme-consciousness) then is power in the mantra, and to awaken
this power, everyone should find within himself a method.
I will give you one suggestion, everyone should have his own mantra, and practice jap with
complete regularity, for 1 minutes or half an hour daily. The time of jap, concentration is not
necessary. Please understand this properly. At the time of mantra jap. Concentration of
mind is not important but what is important is faith and belief. If your faith is weak, and
your concentration is strong, you will not attain the power of the mantra. If your
concentration is weak, you mind is running here and there, but your faith and devotion is
unshakable, the mantra will awaken soon within you. For this reason, much emphasis is
placed on faith and devotion it the mantra shastra.
There are two forces, two powers in the mantra. One is the power of consciousness, shiv,
are what is called Purusha. The other is the force nature, matter, or Prakriti. Through
sadhana, there two forces are awakened, and after awakening they will continue to help you
for the whole of your life.
You might have heard the experiences of many others regarding mantra, and I have also
told you of my experiences Now, definitely try to bring the science of mantra into your own
life.
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New Horizons of Yoga

Paramhansa Satyananda Saraswati
Laymen have very vague ideas on Yoga. But even you who are not laymen, will find it
difficult to appreciate the obvious truth of what I am going to say now. It will uproot many
of your pet theories on Yoga. What are these new ideas of mine? Firstly, no one need leave
his home and go into oblivion to practice Yoga. It is about time that we scotched the belief
that sannyasis only are fit to practice Yoga, Secondly, marital relations do not stand in the
way of Yoga. Thirdly, meat eaters are not required to go all out for vegetarianism just

because they have taken to Yoga. The real aim of Yoga is to attain peace and tranquility
within. For this, you need not give up any of your normal way of living.
Let me put it more bluntly. Running away from life it not the way to deliverance. Sansar is
not 'maya' illusion. It may be 'maya' to the philosopher, he lives in a world of imagination
his feet are not solidly on the ground. Yoga is different, it. is practical. It has nothing to do
with philosophic flights of fancy. Never believe for a moment, that the householder's life is
low, and renunciation is superior. Let no women think that her status in life is inferior to that
of man. Those who hold orthodox views are not fit to live in this world. This is not the sort
of Yoga that we are out to propagate. We believe that Yoga has a special role to play in the
world of today. It can remove1 our mental and physical afflictions. It can bring joy in our
hearths and homes. The Yoga of our concept does not lay down extraordinary rules and
regulation of self discipline and behaviour. You can continue enjoying good things of life and
still be a Yogi.
One more idea that will give you a jolt, but I must remove the cobwebs of your mind, don't
give up your worldly ambition, your material aspirations. If you do so, it will do you no good
it will Wing harm to society and ruin our country. But don't become slaves of your desires.
Be like the ocean which remains undisturbed as the turbulent rushing waters of rivers come
to it. Enjoy sense-gratification, but don't let them overpower you. Don't despise life. There
is no virtue in retiring to a wood and sitting enchanted in the solitary of samadhi. Heroism
lies in remaining steadfast in the tumult of life when scales are heavily loaded against you,
and attaining the samadhi of self equilibrium.
That physician who want only healthy persons for his patients is no physician. Likewise, if
Yoga could work its wonders on normal, healthy persons only, then the scope of Yoga
becomes limited. Yoga cannot bring back your resilience and vigour, then you have learnt
Yoga in vain.
Your life is Karma Yoga. Sannyasis do not do karma and therefore they cannot realise the
duties and obligations of house holders Life for you, as worldly, family men is a continuous
yajna. All your labours to keep your home fires burning, your activities to discharge your
social and national obligation, are oblations. Once you understand this truth, you can keep
undimmed your vision of Self-realisation in the midst of unremitting hard work that your
station in life enjoins upon you.
But ceaseless activity, in the rough and tumble of life, takes its own toll. Anxieties,
frustrations, exhaustion of mind and body - all these accelerate the aging process. Yoga is a
powerful remedy against these forces of destruction. Why hug the belief that the road to
Himalayas is the royal road that ends all your worldly troubles? The Gita does not teach you
escapism. When the magic moment of his crowning achievement had arrived, Arjuna
faltered and began to talk of sin and salvation and retreat to Himalayas. The Lord brought
him back to sanity by preaching the excellence of Karma Yoga.
Do you wish to pursue the soul-lifting science of Yoga? If so, lifelong celibacy is not a sine
qua non, notwithstanding what our wise men of old have declared. Age does not come in
your way. Whether you are on this threshold of life or whether the spring of youthfulness in
you has yielded to venerableness of old age-you can learn Yoga. There are no limiting
factors.

Yoga does not mean solely the Ashtanga yoga of our scriptures. Such simple practices as
Likhit Japa, Nada Yoga, Tratak, Mantra Anusthan, are also Yoga. Karma Yoga, Bhakti, Janana
Yoga and Raja Yoga are all different facets of Yoga. Because music is an integral part of it.
Bhakti Yoga has a soothing effect on your bottled up and fevered mind. Tratak is a form of
Pratyahara. But why go far? Life itself is Yoga. Religion is Yoga. Your day-to-day work is
Yoga. The field is vast and Inviting. Let the thrill and quiver of Yoga transform all your
activities in life.
In the snares and pitfalls of life you cannot allow yourself to be divorced from reality. Satya,
Ahimsa, Brahmacharya, etc. are wonderful words, but I have yet to see the individual who
can claim that he has not departed one iota from their practice. Not even our greatest saints
can lay such claim. Patanjali's yama and niyama were formulated for an age that is gone
and done with, and the simple, adamantine fate is that they have no place in the world of
today. In the good old days very air that our ancestors breathed was full of these virtues.
The vitiated air that we breathe now is full of falsehoods, violence and countless other
imperfections. Admittedly Satya, Ahimsa, etc, are forces of great potency, but they are so
only if one practices them to perfection in obedience to an inner compulsion. Yoga is not
concerned with cultivation of impossible virtues. We leave them to moralists. Yoga is a
system a technique for stilling the turbulence of mind, for harnessing it and maintaining its
resilience. Aim at developing an integrated personality. The best way to achieve this is a
synthesis of Bhakti, Karma, Jnana and Raja Yoga. Man should not be all intellect, be should
not be all emotions. There should be a happy blending of both. Otherwise be will have no
peace in life.
When I was in Swami Sivananda's Ashram, I kept no Money on me or in my room. This, I
thought was Aparigraha. But Swamiji thought differently, He saw no harm in my keeping
money and giving it away to whosoever needed it. The real meaning of Aprigraha than
became clear to me. If you have money and can use it, when necessary, to help others
seeing no difference between man and man, then it is Aparigrah What is the use of
developing virtues in the solitary confinement of your room entirely for your own spiritual
progress with no benefit to society as a whole? The basis of Hindu sadhana being
individualistic, it has done enough harm to our nation, If you practice Aparigraha in its strict
scriptural sense, individually it may bring you spiritual gain but collectively it can only bring
poverty and starvation for your entire family.
The householder takes one path and the sannyasi another. Paths differ, but the destination
is the same. One has a small family, the ether an infinitely large number as hit family.
Whether one is a householder or a sannyasi, a single test applies to both; how fax your
siddhis, will benefit others? Remember, any region which aims at improvement of man in
isolation, cannot be a good religion.
Unless we make root and branch changes in our traditional concepts of Yoga, we cannot
fully bring the blessings of this wonderful science to humanity. The word 'Yoga' is of great
significance. It is derived front - 'yuj' to 'unite'. It means 'rattan', union, identification.
Identify yourself with the joy and sorrow of everyone-, extend your horizons, rise above the
pettiness of life. This is Yoga, if you take it in this sense it ceases to be individual. Mother
and son have emotional identification. If son is unwell, mother does not feel well either.
Another such relationship is that of husband and wife, if one is unhappy the other is
unhappy too. Have such emotional integration with all around you. That is the sort of Yoga

Master, Swami Sivananda, taught me. He wanted me to identify myself with the mind of a
thief, that of a liar, or one who spoke ill of me. Put yourself into their position, that is how
you can understand them. This was his advice to me. If you can develop such an attitude in
life, you are not very far from Yoga siddhi. To attain siddhi is easy, but to understand Yoga is
very difficult.
It is my business to explain the meaning of Yoga to you and I will do so in a language that
leaves no doubts in your minds. First of all, understand what it stands for. Yoga stands for
your physical well-being it stands for your mental well being. It comes as a blessing to
suffering humanity as psychosomatic treatment, it comes as the shortest cut to God
realisation for seekers of Truth. It does not stand for magic mongering or mystifying the
unwary.
Half-truths and untruths have been propagated in the name of Yoga and religion. People
have been taught to look down upon grihasthasram, the life of householder, but my Guru,
Swami Sivananda, was wont to give it a lofty status He used to call it "Yogasharam" .
Householders are real Yogis. They have great duties and responsibilities. We sannyasi have
kept ourselves away from the stormy seas of life: how can we treat grihasthashram lightly?
He used to say Grihasthram is the crucible which burns the dross of past samskaras and
tempers the still in you, so that your personality may blossom out in full fragrance. The
householder s life is a long, continuous sadhana, he has to stand firm and hold on to his
duties, when storms and tempests of life try to sweep him off his feet.
Why, why should you consider your status in life less worthy than mine? You have the
capacity to earn, to feed yourself and others, to acquire wealth and throw it away. I am a
penniless, vagrant sadhu. I have nothing to give. I can only take. Like the wick in the lamp,
you burn yourselves away, so that others may live. Those who say that grihasthashram is
inferior do not know what they are saying. They sneak from a mental perch so remote that
they cannot see the glory and grandeur of life around.
Having said so much in praise of grihasthashram. I must also tell you that it is up to you to
uphold its sanctity. Live in the world but abjure all that is vulgar and petty. Perform all your
actions in a spirit of detachment - that is how you can have renunciation in sansar. Strive for
perfection in every action to yours - that will be the yoga of efficiency mentioned in the Gita.
People make high and noble resolves, they want self-realization, they wish to follow the
great ideals of the Gita, but there is a catch - they have no will-power. There is no progress,
spiritual or material, without will power. So first of all increase your will power. Once you
take a decision, stand by it right or wrong. See that you don't develop a split personality
show of will-power in public pandering to weaknesses in secrecy-a conflict between ego and
super-ego.
In this Convention you have heard speeches by learned men on different aspects of Yoga. I
have my own ideas on Yoga; they often differ widely from what has all along been taken for
granted. I have put these convictions of mine before you. It would have been a denial of
truth in me if I had not done so. I do not like borrowed ideas. I do not allow myself to be
swept of my feet by other people's convictions. I do not believe in making prim and proper
speeches I have no time for goody-goody talks. What I have to say is with all the force at
my command. I have a mission to fulfil.

A few more words and I shall have done Do you enjoy happy, harmonious home life? Are
you afire with enthusiasm ia your day to-day activities? When adverse circumstances
squash and suppress you, do you rise above them with a cool head and easy assurance? If
so, you are a Yogi.
Strive and put your house in order. Strive for the betterment of society. Strive, strive with
every fibre of your being, for the welfare of humanity. Let caste, creed and sex be no
barriers to yon. Hari Om Tat Sat!
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Wheat Grass - an Indigenous Home Remedy

M. L. Awasthy
In Gujarat and many other parts of India wheat grass i.e. Javara has been grown and
worshipped both by married and unmarried women and girls. It has its religious aspect too.
But now by various experiment it has come to our knowledge that wheat grass grown
indoors has a great medicinal utility. It is found to be greatly rich in all minerals and
vitamins required by the human anatomy. The juice of 5 to 7 inches long wheat grass grown
under the roof has a great nutritional value. It is said that it surpasses all vitaminized tonics
so for known to the medical science.
Food grains grown by the use of chemical fertilizers and insecticides, processed food
articles, cakes and bread badly miss, the contents and qualities so very essential for our
body. The result of consuming such food stuffs is a lack of vital energy and a considerable
fall in our working capacity. We fall an easy prey to various diseases.
Wheat grass juice, as said above, contains all the required salts, minerals, vitamins and
enzymes which keep us healthy and enable us to resist the onset of various diseases
Hundreds of chronic diseases are cured by it in a wonderfully short period. Even hopelessly
serious cases of several diseases have been seen to have quickly recovered by the use of
wheat grass juice.
It is inexpensive and within reach of one and all. The rich and the poor equally can derive
the desired benefits from it. Wheat grass of the height of 5 to 7 inches may be pulled out
root and all. It should be either crushed and juice extracted or chewed like betel. The juice
is to be taken soon after extraction. In the beginning one may not relish it. To improve in
taste sugar, jaggery or salt may be added to it or it may be diluted with water and honey.
With honey its therapeutic value increases.
To begin with, one can take an ounce or a half and gradually increase the quantity. It may
be taken at least twice a day or more if possible. May be in the beginning some short of
unpleasant reactions appear. But they will soon disappear when one gets used to it. These
signs indicate the presence of unhealthy ingredients in our blood. And the appearance of
such consequences is nothing but a process of their elimination from and purification of the
blood.

Some of many difficulties complained of in getting the wheat grass grown indoor may easily
be got rid of with a determined effort to obtain this medically so rich and valuable but
inexpensive indigenous remedy.
There is no bar of age or sex for using it. Any one who has deplorably, lost health, energy
and vitality and disappointed from all therapies may use it and derive rapid cure and many
more benefits from it. If healthy ones use it, they may maintain sound health and vigour. It
prevents and cures a number of diseases.
Those who can not provide milk, curd, butter ghee and fruits to their growing children can
very well substitute all these by a regular use of wheat grass juice. It is said that by the use
of the wheatgrass pulp after extraction, sore abscesses and sinuses are rapidly healed. To
derive the best results it may be taken empty stomach or if not possible, for half an hour
before and after its use eatables and edibles should be avoided.
The wheat grass is a complete therapy in itself. Its many sided advantages may well be
experienced after use rather than described.
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