I) This Prototype Constitution Is For Guidance Only: Fill & Download for Free

I am sure that you will receive as many answers as there are “Indians” as History has been deliberately smudged to apologize for the German usurpation of the term Aryan and also to serve the British political interests in India by turning the majority of the populace against their hereditary education and law giving priesthood known as Arya Brahmana.I shall give you a correct answer of who is Arya (aka Aryan) below:Aryas were multi racial, but of patrilineal descent from the Saptha Rishis, and those who adhere to the Aryan Constitution and are inducted into Brahmanism through the Upanayana ceremony and informed of the nature of Karma and Dharma. The most ancient meaning of "Arya" is the knower. i.e. who knows. Knows what? Brahma.Arya means “knower”. Knows what? Brahma. The connotation of “Noble” arose much later owing to their adherence to laws and code of chivalry. The connotation of “Noble” was given by those who adopted and followed Brahmana law and customs voluntarily. (Brahmanism is a Non Proselytizing religion).Arya are those who subscribe to the Constitution of Arya varsha represented by the Swasthika AND the notions of Karma and Dharma contained in the Prathamo Upanishad which defines the purpose of Manushya that was received from Brahma by the Saptha Rishis . This includes the Savarna, the principal sects of Baudha (other than Indian Therawada) and the Jains. It is a Nationality that was multi racial even before the Rik Veda when it coalesced among the tribes of the grass lands stretching from East Europe to Mongolia.The Swasthika pre dates the Rik Veda but evolved after the Brahmin Canon of the Prathamo Upanishad that was received by the Saptha Rishis from Brahma and which enunciates the purpose of man and the principles of Karma and Dharma .The Mantra (the condensed verbal vibrations) gives the four institutions, the objectives, the ordination and dedication is:"Om Bhadram Karne bhi shrenayama Devaha, Om Bhadram Pashyemakshu bhir yajathraha, Sthiray rangay sthusthuvahum swasthino bhihi, vyyashema deva hitham yadayuhu. Swasthina Indro Vridhashrawaha. Swatshina Poosha Vishwavedaha. Swasthinastharkshyo arishtanaemihi. Swasthino Brishapathir Dathathu. Om Shanti, shanthi, shantihi". (Circa 20,000 B.C).The Tantra is implicit in the Mantra. Well being results and we shall see and hear only that which is auspicious and enjoy life with all our sixteen senses when the leader (Indra) is well famed), the Judge (Poosha) is all knowing, the Law Enforcer (Taarkshya) strikes down evil and the Mentor (Brihaspathi) educates well so blessing us with auspiciousness. From this will come Peace, Peace, Peace.This prototypical or fractal Constitution is replicatable from the tiniest tribe to the overarching Grand Chief (or Arya Mihira) of all the tribes under Aryan Law or Varsha.P.S. The Vedas are not "epics" but an orally transmitted compendium of the Aryan experience while the Upanishads are the wisdom distilled therefrom. The Puranas are mythology and traditional History, often distorted to reconcile and enable the inclusion of various different traditions within the Aryan fold. The "auspiciousness" of the Swastika is the promise of the "rule of law" that is enabled by the four institutions mentioned in this Aryan Constitution having the qualities associated with them and which, in turn, enable stability and progress. These are represnted in the Swasthika by the four bindus (dots), one each within each of the four arms of the Swasthika.The Prathamo Upanishad, like the Swaashtika precedes the Rik Veda and has been passed down father to son, at the time of the Upanayana (Opening of the eyes) during the Yajnya Upaveethi investiture ceremony.Briefly, and without dwelling on the Upanishad itself (which may not be revealed to the uninitiated, but only interpreted to them by learned Arya-Brahmanas), this Upanishad explains the purpose with which Brahma created Manushya. Manushya was created by Brahma to build (Karma) a Heaven on Earth on the three principles of truth, virtue and beauty and within the ambit of the divine law (Dharma) of generosity, compassion and moderation. Every step that Manushya takes towards this goal brings untold joy. Every step away brings untold misery. Manushya are the individual spirits that are born from the will of Brahma. They don fresh bodies by discarding worn out bodies, time and time again. But the accumulation of Karma and Dharma follow the spirit. The accumulation of consequences of the deeds of Manushya attach to the comparatively immortal Manushya rather than to the temporal bodies Manushya occupies. Enjoyable and unpleasant consequences do not cancel each other out, but, rather play out until the goal is accomplished or the accumulation reaches a nullity. The Grace of Brahma attained through any of Brahma’s “officers”, can lead to an end of the cycle of births and re births by the accumulation of consequences being passed on to another willing Manushya. Naturally, there will be many takers for enjoyable consequences but not many for the painful ones. Such negotiations may be conducted off-stage (in the period between temporal “birth” and “death” with Brahma’s officers or during the material manifest with the help of proper Arya-Brahmana priests (including astrologers and other adepts)Chandrashekhara Bharathi, Shankaracharya of Shringeri had this very interesting analogy to make about Karma. You are in a boat at sea. The winds and waves are your Prarabhda Karma (the results of your bright thoughts words and deeds through all your previous lives and times and the results of all your dark words, thoughts and deeds through all your previous lives and times). The boat is your body. The sail is your senses. The rudder is your mind. You are the inner controller: the immortal. You have no control over the winds and waves, but you can manage (Praptha Karma) the rudder and the sails to achieve your mission in life. Remember, even the winds of good fortune, badly handled, can capsize the boat. Even the waves of misfortune, properly handled can help you achieve your mission. For further guidance seek the help of a Brahmana near you.As per the oral Shroutha Smartha Ithihasa, there have been many migrations of the Arya Tribes (which always practiced anuloma (Males marrying women from outside the tribe), making nonsense of genetic theories) in and out of the Indo-Gangetic Plain.The Rik Veda (taming of horse and fire) evolved in the Aryan Grazing grounds between East Prussia and Mongolia. (Marker: The Shikhas that orthodox Cossacks and Mongols still wear. Their war cry: “Hurrah” i.e. Hum Rajya or Paradise )They had interactions with agricultural civilizations all around them and, therefore, cultural influence when they raided them for food during times of Kshama (scarcity) for themselves.The Druids of ancient Ur escaped their harrying as well as their own apostates who had embraced Yahweh (the Jews) and scattered in all directions. Some of them brought, agriculture, architecture etc (i.e. civilization) to the Indo-Gangetic Plains. (Marker: Many urban agglomerations in India still end with the prototypical “Ur”)Some Aryan tribes followed them, conquering them during the Shukla Yajur Veda Period (invention of Archery, Chariot use in warfare). During the Krishna Yajur Veda Period, they settled under the treaty and laws of Bharatha. They exacted tribute from the Dasyus (Druids) in terms of agricultural and architectural produce and other forms of labour.This led to the decadence of the Sama Veda period (Marker: the stylized Vedic recitation and the cosumption of “Soma” intoxicant) . This led to the Kurukshetra War. This civil war broke Aryan hegemony giving rise to the Atharva Veda Period when the Dasyus and the Aryas inter married, the Shudra Varna entered the Guru Kulas and a great number of Aryas migrated back to their home lands and beyond.At this time Vyasa led an enormous team of Brahamanasa to recodify the earlier Vedas for interse consistency and the Thaithreya Upanishad as a compendium for the Ritviks of all the four Vedas. The Agricultural Science and Architecture pf the Druhyus came into the Atharva Veda as the “Aagma” (that which came from the outside) ShastrasThe Atharva Veda (Vedic period) came to an end when Ashoka destroyed the Druido-Aryan temples and dismantled the Gurukulas (thereby putting an end to Varna Mobility) in revenge for being declared an outcaste by the Supreme Council of Kashi when he contravened the treaty of Bharatha that established the consensus of Ashwamedha Yajna during the Krishna Yajur Veda period in place of the Rik Vedic Rajasooya where the heads of opposing kings are offered in the sacred fire by the victor. Ashoka waged war on his fellow Aryas (like the US waging war on NATO). (Marker:, there is no older structure than Saranath in Ashoka's former empire which seems to have arisen like a sore thumb without any prior evolution of architecture, sculpture or stone masonry ).The back lash to Ashoka's tyranny destroyed Budhism in India together with the Ashoka Chakra with which Ashoka replaced the Swastika of Aryavartha Dharma whereas, Budhism prospers in South East Asia and Japan with the Swastika emblazoned on Budhist temples. Pushyamitra Sangha a Brahmana formed his empire on the ashes of the Mauryans.There was a great migration out of India as far as the Balkans and the Baltics during Ashoka’s rein.Adi Shankara whose ancestors fled deep South to escape Ashokan persecution revived Sanskrit and the Brahma Sutras. At this time too a great number of Druido Aryas migrated to the North and the North West from India.“You are in a boat at sea. The winds and waves are your Prarabhda Karma (the results of your bright thoughts words and deeds through all your previous lives and times and the results of all your dark words, thoughts and deeds through all your previous lives and times). The boat is your body. The sail is your senses. The rudder is your mind. You are the inner controller: the immortal. You have no control over the winds and waves, but you can manage (Praptha Karma) the rudder and the sails to achieve your mission in life. Remember, even the winds of good fortune, badly handled, can capsize the boat. Even the waves of misfortune, properly handled can help you achieve your mission. For further guidance seek the help of a Brahmana near you.The analogy is fantastic. Howsoever I have some questions,Please Suchindranath Aiyer ji, answer them.What is the difference between the mind and the “immortal”?How does one control one’s own mind? I myself am a slave to my own senses. My subconscious drives me even when my conscious knows that what I am doing is wrong and should not be done.What is immortal? and how does one control it?No brahmin near my house (temple priest) is capable enough to go further to explain anything; other than reading sanskrit shlokas. In this Kalyuga, how does one identify the true Brahmin?Are the 4 Vedas itself are what you calling the “Aryan constitution”?Suchindranath Aiyer, I do not remember my past births, neither shall I suffer the pains of future lives. Why should I strive for Moksha? My soul does not get affected by my “karma” or “dharma”; then why is my soul being tortured to take rebirth again and again on this planet?Why did God even created the concept of “soul”? why is it necessary? what is its function? Oh! learned one, please answer all of my questions and illuminate my brain through your knowledge and wisdom”.(Swarnim Khosla)(1) The mind is an instrument of the immortal Aatma which is a spark of Mitra, the light of Brahma. Unless so regarded and used, it can master the temproal existense and bind you in illusion. i.e. Maya(2) Controlling the senses: Here is an excerpt from something I wrote in another answer of mine here in Quora:“Mahisha, depicts the "Tamasa" guna. As large, black, stubborn, unlearning, slow and filled with baser instincts and appetites. In mythology and iconography, allusions often become literal. I came across an enormous (Eighteen feet tall) Mahishasura Mardhini statue at Mandapam (Tamilnadu-Andhra border), enroute from Thiruthani to Shreekalahasthi in the 1980s.The Statue faces South as suggested by the Kanchi Shankaracharya. Its exquisite face looks upwards in an expression of sublime bliss and the upper torso is that of an exquisitely shapely woman in restful ease. Below the navel, the body is frozen in intense movement. The trident pierces the Asura, writhing, face down.When I first visited it (there was no temple there at that time) and circumambulated the magnificent sculpture, a local Brahmana translated, for me, the verses that the Sthapathi (Sculptor) had carved behind the statue's base in ancient Granthi-Thamizh. The gist of these verses is that Narayana has killed any number of Asuras (those who do not follow Brahmin-Aryan Law: The Suras) with his Chakra (Discus), yet Subrahmanya has killed none, but only transformed them into harmless creatures of beauty. (Such as the Peacock and the Rooster). This is because his Vel (spear) was given to him by Parameshwari who is the very embodiment of compassion. If this is so, then why is she, herself, killing Mahishasura? This is because Mahishasura represents man's jealousy, lust, and sadism. The slightest appeasement of any of these is like throwing ghee upon the Yajna Fire. Man can never be freed of these impulses of his animal body but by Mother's grace. Her love causes the pain of disillusionment that liberates.(Suchindranath Aiyer's answer to What are some unknown ancient temples in India?)(3) One cannot control the immortal. The immortal is Brahma. The objective is to pass control to the immortal. This is often known as “Sthitha Pragnya” (existential awareness at a spiritual level) and a space before Moksha.(4) That you are unable to find a Brahmana who can explain these things is the result of the confiscation of the Savarna Commonwealth (Temples, lands commonwealth, treasure etc) since 1921 by the British and followed through by Nehru and his gang in 1959 in order to eradicate the hereditary law giving priesthood and so deprive the Savarna of their leadership and all resistance to alien ideologies, religions, and rule. As a result, without the funds to sustain them, the Brahmanas are going extinct by design of your Indian State. To identify a Brahmana you need to know what a Brahmana is. See if these help you:Suchindranath Aiyer's answer to What are the most mysterious things about Indian temple?Suchindranath Aiyer's answer to Do Brahmins feel guilty for what they have done and doing to India?(5) The Vedas are not the Arya Constitution:The Swasthika pre dates the Rik Veda but evolved after the Brahmin Canon of the Prathamo Upanishad that was received by the Saptha Rishis from Brahma and which enunciates the purpose of man and the principles of Karma and Dharma .The Mantra (the condensed verbal vibrations) gives the four institutions, the objectives, the ordination and dedication is:"Om Bhadram Karne bhi shrenayama Devaha, Om Bhadram Pashyemakshu bhir yajathraha, Sthiray rangay sthusthuvahum swasthino bhihi, vyyashema deva hitham yadayuhu. Swasthina Indro Vridhashrawaha. Swatshina Poosha Vishwavedaha. Swasthinastharkshyo arishtanaemihi. Swasthino Brishapathir Dathathu. Om Shanti, shanthi, shantihi". (Circa 20,000 B.C).The Tantra (methodology) is implicit in the Mantra. Well being results and we shall see and hear only that which is auspicious and enjoy life with all our sixteen senses when the leader (Indra) is well famed), the Judge (Poosha) is all knowing, the Law Enforcer (Taarkshya) strikes down evil and the Mentor (Brihaspathi) educates well so blessing us with auspiciousness. From this will come Peace, Peace, Peace.This prototypical or fractal Constitution is replicatable from the tiniest tribe to the overarching Grand Chief (or Arya Mihira) of all the tribes under Aryan Law or Varsha.P.S. The Vedas are not "epics" but an orally transmitted compendium of the Aryan experience while the Upanishads are the wisdom distilled therefrom. The Puranas are mythology and traditional History, often distorted to reconcile and enable the inclusion of various different traditions within the Aryan fold. The "auspiciousness" of the Swastika is the promise of the "rule of law" that is enabled by the four institutions mentioned in this Aryan Constitution having the qualities associated with them and which, in turn, enable stability and progress..“I do not remember my past births, neither shall I suffer the pains of future lives. Why should I strive for Moksha?My soul does not get affected by my “karma” or “dharma”; then why is my soul being tortured to take rebirth again and again on this planet?Why did God even created the concept of “soul”? why is it necessary? what is its function? Oh! learned one, please answer all of my questions and illuminate my brain through your knowledge and wisdom.”(Swarnim Khosla)There is no need at all for you to strive for Moksha. Moksha is the result of having attained one’s full potential through action. There is no religious compulsion whatsoever in Arya Brahmanism for each entity is under the control of the immortal Brahma represented by conscience which the entity may ignore or acknowledge and so engage the effects of Karma and Dharma which are inexorable.Please be aware that Moksha can never be achieved by those who desire it as it is conferred only on those who have no desires,or vasana and very tiny residual prarabhda karma. (where the pleasant far exceeds the unpleasant which, therefore, can be allocated to some other being struggling in Samskara). Any Astrologer who has studied Brihad Jataka and applied astrology deeply will confirm what I say, as this is beyond theoretical explorations.Mukthi (Muktha Phala) is the realization and actualization of the purpose of this birth. i.e. the full unfolding of one's potential. Moksha is return to the source. Becoming part of the origin. Pure Brahma. The Chinthamani. And, yes, no rebirthKindly go through all my previous answers on Quora where I have written copiously and in great detail about Arya Varsha Dharma, Arya, Brahmana, Vedas and so on.For example:Suchindranath Aiyer's answer to Is there anyone in this Quora community who has done a PhD in any topics of Vedic history or Hindu theology?“Thank you for your answer Suchindranath Aiyer , regarding my 2nd question, I would like to share a video.The above video says, that your mind can be controlled by you through practice (practice of concentrating your mind on a specific task, continuously) and detachment (detachment from the worldly affairs). What are your opinions regarding this?(Swarnim Khosla)Much of your confusion arises because you do not read and understand answers to your questions and derive inspiration from spurious sources. Once more, I repeat myself, the Mind is NOT the Aatma. The mind is merely an instrument of the Aatma as is the body and the sensory perceptionsI do not base my opinions on Puranas and literature or the interpretations of these by Bollywoodies and Politicians. I am an Arya Brahmana and I base my opinions on the Vedas, the Upanishads, the Samhithas and personal learning under my Gurus and experience. So you will forgive me if I do not watch the video, no matter how sensible the content might be.The Mahabharatha is Literature. It is neither Purana nor Veda. It was written in the early Atharva Veda period by Vyasa in the Shloka form devised by Valmiki for the Ramayana in the early Sama Veda/ late Krishna Yajur Veda (transition) period. It is forbidden to write the Mantras which may only be communicated orally.The Gita is one fragment of a magnificent literary work (Mahabharatha) that includes far more perspicacious, perspicuous and sagacious passages of guidance for personal, political and spiritual mastery such as the Vidura Neethi and Sanath Sujatheeyam. The Gita has no canonical significance whatsoever.Gita achieved prominence and popularity because it was espoused by political figures such as Mr. Mohandas Gandhi (a British stooge). It has been vested with canonical significance by "pop" spiritualists and India's peculiar courts The British took advantage of the fact that savants such as Adi Shankaracharya had written commentaries on the Gita ( to dispel the confusions it created) to promote it as an alternative to the oral tradition of the Brahmins they had set out to destroy. The Bhagavad Gita as a "Hindu Granth" would be unacceptable to India's pre 1921 "Hindus" who were all bound by Aryan Law: Shaivites, Jains, Budhists, Sikhs and even that almost exterminated minority of Shroutha Smartha Brahmins whose sole canon (if they are genuine Shroutha -heard, Smartha-remembered Brahmins) is the Prathamo Upanishad received by their patrilineal ancestors, the Saptha Rishis, from Brahma and which gave birth to the notions of Karma and Dharma which is the sole double helix of that unlikely potpourri of religions, "Hinduism" thaumaturged by the British and followed through by the Indian Republic.The Gita is also not Historical or canonical. A distinction must be drawn between characters, historical events and the embroidery of romance. Shakespeare's "Julius Ceasar" is a play. It draws on Plutarch for facts of History which cannot themselves be truly verified. But the characters are real and the principal events are drawn from History. Yet, Antony's peroration flows entirely from the genius of Shakespeare. As does Polonius' advise to his son in Hamlet which is as sagacious as bits of Vidura Neethis. Vidura Neethi and Sanath Sujatheeyam by the way are far more worthy of study than the Kitsch Bhagavad Geeta that was popularized to fill the vacuum that was created when the British began to exterminate Brahmins in 1857 and thereafter, put their stooges of the "Justice Party" (the so called "Dravid" movement and parties) on the job in 1921. This also discredited and erased the oral traditional Shroutha Smartha Ithihasa, the real History of Bharatha Varsha, Raghu Vamsha and Kurukshetra allowing mythology to bloom as it has time and again..The Ramayana and the Mahabharatha are masterly pieces of literature that make Homer's Iliad and Odyssey look somewhat amateur and the Old Testament or the Quran seem crude and barbaric.. They revolve around real characters and portray the culture and ambience of the times very well. And many incidents are pivotal aberrations of the Divine Law (Dharma) that created horrific wars or ruptures of harmony by violating Dharma. BUT, History they are not.Incidentally, while you cannot control the Aatma, here is something I wrote long ago about one method of increasing the presence of light rather than darkness in your being i.e. measuring and controlling the life force (Not Aatma):. Pranayama:“Perceiving reality or Universal Consciousness (Brahma)Pranayama (Measuring and controlling the life force).The Yantra (tool) of the Pranayama is the human body and the Chakras are the seven vorteces of spiritual energy that have separated from each other as the Light of Brahma (Mitra) passes through the prism of Maya into this realm. Just as the light of Surya (Savitur) splits into it’s constituent colours when it passes through the crystal. Even as there are subtle vibrations beyond the visible spectrum, there are energies beyond and below the Chakras. Brahma’s creations follow the principles of fractals in every detail and dimension.The Chakras are well known and explored in various texts as sources of psychic energy (Shivachara / Dakshinachara Tantra) and emotional proclivities (Vamachara / Kaulachara Tantra). You can find a good conceptual/theoretical exploration in “The Tantric Way” by Ajit Mukerjee and Madhu Khanna. Or a Hobson-Jobson in Wikipedia or elsewhere by googling “Chakra”. Chakras are also drawn on by Budhist practices as well as Reiki and Pranic healing in various forms and ways. Sometimes effectively, but mostly through incomplete knowledge and mastery. You may refer to these sources for the basics.In the Arya Brahmana Saptha Rishi Marga (Samayachara Tantra) the Chakras become useful as gateways to return to or perceive the source or Brahma from where they have filtered to us through Maya.The Mantra (or wish/command encapsulated in vibrations, integral to the practice of Sandhyavandhana and Madhyanika, which pre date the Rik Veda) allude to the seven Chakras in the original Arya-Brahmana vocabulary of Lokas or perceived States of being.Aum (the Source or Brahma is the prefix to each akshara of the Mantra) which begins with Bhu (Physical-Material at the Mooladhara), Bhuva (Sensory – Swadhishtana), Suva (Emotional – Manipura), Maha (Self Transcendental – Anahata), Jana (Populist or pervasive perception - Visudhi) , Thapa (Intuitive and beyond general knowledge - Ajna) and Sathya (Truth, beyond Maya – Sahasrara).Above this are the Brahma Vani where one can see all that was, is and will be (which, incidentally, are constantly changing as they are impacted by the will, desire, aversions, awareness and consciousness of all life forces) and finally. The Chintamani (the Gem of Consciousness or Pure Brahma). Below the Chakras is the utter darkness of stasis without consciousness.At each of the Chakras, you have the dark lower “Tala” or Hellish perception coupled with the bright, higher “Loka” or heavenly perception. These are, from top to bottom, Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala and Patala which, at each chakra, form the counterpoise and negation of “Light”.There is a lot of literature on all this and those who wish to employ their intellect and enjoy the confusion, like the Theosophists have, brilliantly, may pursue further research.For the practitioner or Sadhak, who wishes to develop the all encompassing and penetrating vision of the Rishi (Visionary), the Trikalagnyani (Knower of past, present and future) or Kenshinjitsu (Japanese) who can access the Brahmavani or transcend to become one with the source of creation and tap it’s energy. Or, perversely to tap on the forces of darkness including those below Patala, the work begins with oneself and the ability to hold the vision of the Talas and Lokas within, simultaneously, to go beyond the veil of Maya towards the light or the darkness. This is done through the Brahmana practice of Pranayama as initiated during Upanayana (the opening of the eyes) Ceremony when the Brahmana is invested with the sacred thread.The Tantra (method) requires the drawing in of breath to the mantra through the left nostril and release through the right nostril. As one goes through one cycle of Aum bhuhu, aum bhuvaha, aum suvaha, aum mahaha, aum, janaha, aum thapaha, aum-aum Sathyam ( I shall not elaborate the Non Brahmanical activation of Tala deliberately) the breath is drawn deeply inwards while the mind dwells on each of the mentioned Lokas. Then, as you hold your breath, the Light of Surya (Savita) is invoked into the Lokas with “Thathsavithur varenyam bhargo devasya dheemahi dhiyoyonaha prachodhayaathu” followed by “parorajasisavadhaum” (to remove the Rajasic (demoniacal) contaminants of Talas in the Lokas. The Tamasic base of the Talas are inert and act only when transforming into light as the immature Rajasa). This is followed with “Aum apaha, jyothirasaha amrutham Brahma, Bhur Bhuva Suvar aum” Drawing the divine purificatory powers of water, fire and Brahma’s nectar of immortality into the realms of existential default where most of life is performed and dedicating all this to the source of light i.e. Brahma. Thereafter, while still holding the breath, the entire Mantra is repeated and meditated upon. Thereafter, the breath is let out through the right nostril to the entire meditative repetition of the full Mantra. In time proportion this would result in 1 (breathe in Puraka) to 3 (hold breath Kumbhaka) to 2 (breathe out Rechaka). The minimal performance requires a set of three such cycles. As Part of the Sandhyavandhana routine, several cycles are performed but with intervals between the three except for one full set of cycles before commencing the Gayathri Japa when we remain in the realm of light and in the continued process of what the Pranayama elaborates.(The Kundalini is a name given by some sadhaks to their own life force. Their life force is concentrated and is NOT exclusively present in the Mooladhara because they are not advanced life forms. In reality, the life force is present in all seven chakras at all times in those who are fully alive. In “Shavasana” you can draw your energy inwards and still your body and then your thoughts. Starting with the tips of your toes and gradually working your way upwards, part by part to your mind. You can draw this energy into any Chakra or distribute it uniformly to achieve a balance).For knowing the basic Sandhyavandhana rituals and mantras, I recommend the book “Sandhyavandhanam” by P. Sheshadri Iyer (published by Bharatiya Vidya Bhavan) and to your Kula Brihaspathi for further guidance and elucidation.May you succeed in joining the Visionaries of Light”.Quora has disabled many regular features for my answers such as notifications of replies on comments, ability to share edited versions of my answers on twitter, add graphics and images during editing etc. It so happens that I visited this answer by accident and found your reply to which I responded.

Looking at prior answers, I suspect your answers are under-counting. Part of the problem is ‘what constitutes a rover?’ Is it only a rover if it makes it to the Moon? Because the reality is that there were the prototype rovers used on Earth with similar or bigger tires or wheels, and I don’t mean just Apollo buggies. We had a Marsokhod from the Russians to play with which was a little brother of the lunokhod. One might easily be able to double the number of Moon rovers.Similarly. there were dozens of Apollo Guidance Computers (AGCs) for all the simulators of the Command Module as well as Lunar Module simulators. The vendor (MIT LL) kept a few for diagnostic purposes. Etc.One could troll the wikipedia Talk section to tease out a better answer. Or find a good Apollo historian and ask directly.

1. Whilst you may do everything imaginable, people need to have freedom to make a choice. Without a personal choice to learn, you can't fall in love with learning.2. Noone believes what they are told these days. However people can detect if you really believe what you're saying and if you care about the person you're saying it to. In short, your sincerity is more important than your precise wording.3. The most convincing communication will be their observation of you. Do you love science such that you conduct weird experiments in the street even when no one is watching? Do you have to be dragged out of a library? Would you rather look at a high schooler's homework than watch football?4. Do students see you integrating what you've learned? Is new knowledge constantly changing your life, work or your teaching? In other words are you an example of the benefits of learning or is it just another kind of entertainment?5. However when it comes to actual instruction, I can think of six fundamentals to keep in mind:5.1 Tell the storyCan you tell a story about the knowledge you are sharing? Set the context, make it imaginable, colour it. I'm thinking of the late Jacob Bronowski's Ascent of Man. You also see this in those cliched "new teacher in a bad neighborhood" movies. It wouldn't be in the movie if it didn't hold your attention!5.2 Experiment - for real!Do you encourage people to see for themselves? Do you insist they design the experiment? Are you secure enough to have observations speak against you?5.3 Unveil the abstractCan you help someone grasp what is common or general, the hidden message between the lines, the higher plane of thinking? You are structurally changing the brain now! This is so important it doesn't matter what the content is and so you can use material of greater interest to the student. My 17yo daughter and I talk about symbolism in horror movies. She will use the ability to understand greater meaning in her life and her career no matter what field it is in.5.4 Get hands onIn your class, can learning be immediately applied? Can the student DO something immediately to wear a groove in the synapses? Whilst it may be necessary to lecture to a group, can the material be engaged with in a practical manner by each individual right then and there? Can theory and practice be integrated in the one session? Do we give archeology lectures whilst standing in dig sites or has comfort (the lecture hall close to the office) surplanted optimal student absorption? Your classroom should have paper, tools, machines, clay, lego - things! - lying all over do they can be grasped and used by these engaged brains.5.5 Don't perfect - prototype!Suppose I wanted to teach you about the internal combustion engine. I could show you a diagram of a car engine with many labels identifying the various parts. Or I could use a match to ignite a few drops of fuel in a beaker. That beaker is your first version of the internal combustion engine. That's where you have to start, and introduce the problems gradually. How can we get a seal around our piston-in-a-beaker? How could the ignition happen over and over? Does this whipper snipper motor do what we want?The focus of the lesson can't be something that is perfect, that we just need to memorise.Want to really teach about the Constitution? Get the class to write one. A bad one. Then consider what could go wrong. Now these students are walking in the footsteps of the people who drafted their country's most important document. They can only appreciate the answer if they understand the problem.Do you confirm the basics before progressing? There is no perfect short story or stir fry so don't start with the works of genius. Introduce the basic form and appreciate it in its most basic form. It is a fine start to make something that simply catches fire. And in fact many "finished" designs catch fire too - so this is a lot about expectations and ensuring kids are confident to create, discover, perform. Every production is a prototype for the next, and everyone's expectations are developed, as the learning develops, and the product develops. Encourage a student to write dreadful poetry but have it develop some aspect of poetry. Or have them build a really awesome computer - that can only subtract. The breadth of some fields is so great it drowns students.Prototyping encourages gumption - to start and try.5.6 Help students past hurdlesLooking at the development of middle school, high school, college or adult students, does the teacher consider what underlying hurdles may have halted the student's progress? It's so easy for assumptions to create blindspots - I mean, everyone has a computer at home, right? Everyone ate a meal today, right?What is the life learning outcome of a kid never grasping (say) multiplication simply because no-one looked closely and helped them over the hurdle. I expect you can fake it through school without anyone finding out you can't read.Just before the very top of Mount Everest is a mini cliff that heroically, with minimal oxygen, Edmund Hillary scaled with Tensing Norgay. These days, everyone uses a ladder that a Chinese team lashed onto the "step". If you want everyone to make it up, that's a better solution. Is a kid unconciously covering learning barriers like short-sightedness? Did you expect them to speak up - when they don't know themselves?Do high school kids know that learning will be easier when their physical development calms down? Typically no. They just think there's something wrong with their brain and they figure they better give up on their intellect.Does anyone catch the college student who doesn't research properly and give them the brief guidance that can prevent them failing out? That might be a great researcher you just helped - and besides their work they'll help their children and one of them might become a teacher like you.The biggest barrier to life long learning is established when the individual gives up, and decides to combat all the subsequent attempts to re-engage them.When examined closely, the reasons their intellectual confidence was defeated are usually so minor, it is tragic. "I just always thought I was dumb. I can't believe it's so easy. I wish I'd understood this back then."Teachers often attend to this naturally, because they are watching closely, because they care. And so teachers must also know one extra thing - when to leave kids alone, because they are tired or for some other reason they can't tell you.