Sie sind auf Seite 1von 80

PRANAHUTI

PREFACE

BASIS OF PRANAHUTI
 Introduction
 Centre is yawning towards circumference
 Pranasya Prana
 "Pranahuti impels our being ...."
 New path of mutual co operation
PRANAHUTI - FUNDAMENTALS
 Nature of Prana
 Prana
 Radiation of energy ...
DIFFERENCE WITH OTHER SYSTEMS
 Different from Pranayama
 Difference with other systems
BASICS OF PRANAHUTI
 Is such a help necessary?
 Is such an extraneous influence justified?
 Is Pranahuti similar to hypnotism ...
PRANAHUTI - THE PROCESS
 Offering of Prana (essence of existence)
 Who can offer Pranahuti?
 When does one get Pranahuti?
 What is transmitted during influx of Pranahuti?
 What Pranahuti does essentially?
THE EFFECT DUE TO THE INFLUX OF PRANAHUTI
 Transformation of Man
 Pranahuti can enhance Divine resource
 The catalytic role of Pranahuti:
 A State of Void/Nothingness:
 "Profound, Sacred, Wondrous".
 How does receptivity to Pranahuti increases?
HELP FROM PRANAHUTI IN PRACTICE (SADHANA)
 Significance of Heart - Human Consciousness
 Diversion of Flow from Lower portion to Upper Plane
 Diversion of Flow to Atman point
 Effect of Pranahuti on Moderation
 Help of Pranahuti for the stage of Surrender
 Developing Vairagya
 Overcoming the Eshanas (Basic Cravings)
 Kama & Krodha Moderation
 Following Sri Ramchandra’s Commandments
IMPORTANCE OF PRANAHUTI IN STAGES OF PROGRESS
 Through Pranahuti aspirant can be lead to Realisation
 In opening Knots
 Help of Master in Second Knot
 Assistance of the Master to rid of Aavaranas
 Relevance with Five Kosas
SUPPORT OF THE MASTER
 Divine Will
 Difference between Will and wish
 Importance of Will in offering Pranahuti
TRAINER’S ROLE
 Introductory Sittings
 What is Fomentation?
 Trainer’s role in Purifying the aspirant
 Help of the Master to get rid of impurities?
LEVELS OF PRANAHUTI
 Introduction
 What are the levels of offering Pranahuti?
APPENDIX
 Transmission - I
 Transmission - II
PREFACE

"There is a Flow of energy in a form that is subtler than light and / or sound arising from the
supra cosmic levels of existence. Some according to their belief and convention call this as the
flow from the Base, Brahman, Absolute, Ultimate or God. The Flow is observed in the supra
cosmic, cosmic planes and it travels in its purity even in the worlds of space, time, energy and
matter. This Flow alone is the cause for holding the Universe together and therefore it has
been called Life Force or Prana."

"Earth, the planet we occupy is unfortunately a warring planet. Any period of peace is
invariably followed by one of conflict and war. It is the nature of life to have life and death, joy
and suffering. Further, as we know life starts with weeping and ends with weeping and the joy
or happiness is only a phase in between. If this Earth has to be made heavenly, it is necessary
that our consciousness should reside at the Pranic plane, that is, a plane beyond that of
matter, mind and soul. The Life Force or Prana has been expressing itself at different levels of
consciousness to help maintain balance. The task of balancing was and is being entrusted to
entities who have progressed in Life and reached the super fine states of consciousness with
full awareness and such entities or souls are working at different planes of existence. There
have been and are, Masters in all the four corners of the Universe but all express only the
Supreme Life Force or Prana."

"Pranahuti or transmission is the most unique feature of the system of Rajayoga of Sri Ram
Chandra. Stated very simply, it is an act of will on the part of a person to improve the spiritual
condition of another. "

"Usually a person thinks about himself, his problems etc. All his actions are generally
motivated by some selfish considerations. It is only when his consciousness grows beyond his
self, the questions and problems of others gains importance in his consciousness. Therefore,
when the task of pranahuti is considered, it is essential that the person who offers pranahuti is
above the normal level of consciousness and one who is capable of considering doing good to
another without any consideration of self interest. The normal individual who lives in the level
of Pinda is not capable of this ahuti. It is necessary that he is of higher level, atleast a person
who has access to the Brahmanda consciousness. His consciousness expands to cover a vaster
sphere which includes others also. He is capable of percolating his consciousness through
others for the benefit of others. When such a consciousness develops, ahuti is no more
interference with others and is essentially to be considered as betterment of the state of
consciousness prevailing. Therefore, the question of interference is not there. As a matter of
fact this is the most desirable thing that should happen. If the number of persons who are
capable of such ahuti increase the possibility of having a better world of harmonious human
beings comes true."

"Through Pranahuti, i.e. offering of thought (through suggestions etc), the trainer completes
the spiritual journey of the sadhaka to the required extent in an indirect manner. (What Pujya.
Babuji calls Aksi way). It shall be the responsibility of the sadhakas to own up the progress
given by the Master, through necessary sadhana. So, Pranahuti does not mean that the
yogic sadhana of the Abhyasi is replaced by it but only that the sadhaka is assisted. The
assistance that is being rendered by the trainer is of course directly proportional to his
approach. Pujya. Babuji states categorically that "This (Pranahuti) can be best introduced by
those who have imbibed the real characteristic within their own centres; who know how to
draw in power and piety from the higher centres to the lower ones, and can transmit the effect
into the abhyasi so that they may adopt the same character".

All the above statements have been expressed by Pujya Sri K.C. Narayana on various occasions
while explaining the concept of Pranahuti. Human consciousness which is floundering in
darkness, misery and totally preoccupied with materialism has almost lost its connection with
divinity from where it has come and which is its homeland. When from such a hopeless state of
degradation where the sense organs and mind have taken a perverse trend away from divinity
and denying itself of the possibility of happiness, a cry has emanated for freedom and divinity
responded in the form of Pujya.Lalaji Maharaj of Fatehgarh whose advent started a new era of
spirituality.

Thus started a new dawn of hope and happiness for humanity when the Divine Master Sri
Ramchandraji Maharaj of Shahjahanpur, the supreme personality who is guiding the spiritual
destiny of all humanity, worked tirelessly to lift the human consciousness to divine
consciousness using "pranahuti".

Sri Ramchandra Consciousness means that Life Force which is eternal, pure love that does not
distinguish between any entities of the Creation. This is a continuous flow of happiness that
knows no limitations and is experienced as the waves of the Ocean of Bliss by those who yield
to the Master.

This we know also is what we enjoy or experience as PRANAHUTI.

Pranahuti is a boon to humanity and a revolutionary tool for transformation of human


consciousness towards its original divine nature.

Pujya Dr. K. C. Varadachari under whose order the ISRC is working described Satyapad Marg as
a new darsana. To quote him further "Sri Ram Chandra of Shahjahanpur who has propounded
the New Darsana or View of Reality is a unique personality in many ways. He seems to have
been chosen very early for the unique work of spirituality by the special process known
as Pranahuti or Transmission as a way of realization of the Ultimate. This is the most
significant instrument of Realization - rather the only means".

If a person has the dedication to realize reality then pranahuti grants the vision to reveal the
eternal reality in all its glory and fullness.

Though so many disciples of Pujya Babuji Maharaj benefited innumerably


from pranahuti hardly much is known about it. Very little information is available from the
works of the Revered Master. What is the nature of pranahuti? How it works? What are the
prerequisites of a person who can transmit? What are the attributes which are essential for
the pranahuti to work? What are the different levels from which pranahuti can be given?

In what way it contributes to one¡¯s spiritual progress when compared to the traditional
worship? How it is indispensable for reaching the goal! These are the several questions about
which there was no clarity. This book addresses these issues.
The ISRC under the guidance of Pujya Sri K.C. Narayana has brought out extensive literature to
assist seekers to understand Master and His system in its purity and help them move into
Master¡¯s consciousness. They are extremely valuable and are from a very high plain of
consciousness and have to be read again and again and contemplated upon. By studying these
works one remains oriented to Master and helps oneself in the unfoldment of spiritual
conditions which become activated by pranahuti.

This presentation is a compilation regarding various clarifications about pranahuti which were
given on different occassions. These I hope will be useful in clarifying the doubts concerning
pranahuti.

If more and more brethren, for that matter everybody who is introduced to the system takes
individual sittings every week from the trainers and participate in Satsangh¡¯s and Bhandaras
where pranahuti is available by the grace of Master and start living as per the Ten
Commandments of Pujya Master, we will be participating in the divine transformation of the
human consciousness, the Mission of The Master.

My humble pranams to the Master¡¯s of the order for enabling me to write this preface.

Dr.K.Madhava
BASIS OF PRANAHUTI

Introduction

Pranahuti or transmission is the most unique feature of the system of Rajayoga of Sri Ram
Chandra. This is supposed to make the task of the aspirant easier. The Master says that
without the help of Pranahuti it will be difficult, if not impossible, to reach higher stages of
sadhana. Stated very simply, it is an act of will on the part of a person to improve the spiritual
condition of another. Everyone in his sadhana tries to improve his condition from the grosser
level to the subtle level. Pranahuti is an act of will of another person to improve the condition
of another.

Bodhayanti Parasparam Volume I - Page No. 115

If we accept this world as real we will find then unity consciousness is only that awareness
which includes all happiness, all suffering, and all of what we call human and divine. This
awareness then would be seamless, vast oneness that is balanced and integral to the core of
our being. The Omnipresence of the Being is large enough that it envelops the entire existence
- jada and ajada, it is all emptiness and all fullness. It is this consciousness that can embrace
pain as part of the Unity consciousness.

This pain is crucial to understand the original Sacrifice offered by the Purusha when it willed its
manifestation. It is the same type of pain that is behind the Pranahuti. It is this pain of Unity
that is the most important aspect of our being that is waiting to be realized. This is because
our entire being, and indeed the entire universe revolves around this central point of sacrifice
and derives all its power from the very ahuti that is done.

Bodhayanti Parasparam Volume III - Page 258

The word Pranahuti is derived from the words Prana and Ahuti. Ahuti is offering particularly in
sacrifice during religious ceremonies. Prana means life or life force. The nature of Prana is
expounded in the Vedic and Upanishad literature, particularly the Kaushitaki Upanishad (3-2)
where it is stated Sahovaacha Praanosmi (He said I am Life) and Kena Upanishad (2) where it
was stated as Praanasya Praanah (The Life of all lives) and Praanosmi Mam upaasva (Adore Me
who am Life). Thus we find the nature of the Ultimate is of the nature of Prana. Prana is of the
nature of pure thought and that is what makes human beings important in the scheme of
Divinity in as much as he shares the nature of original stir in a way that no other being, animal
or devas etc., is capable of is now fairly established. That human life has been regarded, as
most fortunate is no new concept for any religion but the main reason why it is so, is what is
established by Pujya. Babuji.

www.sriramchandra.org - web site

Centre is yawning towards circumference – Due to Pujya Lalaji Maharaj’s Prayer

On behalf of all of us He (Revered Lalaji Maharaj) prayed and then he obtained that permission
of the Divine. He could enable, make the Divine yawn towards the circumference as Revered
Babuji puts it. The centre is now yawning towards the circumference. That exactly is the basis
of our Pranahuti. From where are we getting this Prana, Pranasya Prana as Dr. K.C.Varadachari
puts it? Yes, it is the Pranasya Prana alone that we are having in Pranahuti. This
ultimate Prana only is what we are experiencing. It is that centre only that is yawning towards
us.

Bodhayanti Parasparam Volume I - Page No.24

Pranasya Prana

The Center has to intervene and the Master says that Pranahuti that is offered in our system
for the systematic progress of the individual is nothing but the Pranasya Prana (i.e., breath of
the Center), coming either directly through the Master or through many other persons who
work for him having submitted themselves to his will. The characteristic of a person who trains
is that of having submitted to the will of the Divine totally having no will of his own. When
one's will is totally that of Divine he will naturally work for others without any concern for his
self without any discrimination of race or nationality or sex while discharging his duty.

Bodhayanti Parasparam Volume II - Page No. 88


It is a matter of practical experience of many aspirants in the path of the Master, which we call
PAM (Pranahuti Aided Meditation) in order to stress the importance of the process of
Pranahuti, rather than any person, from where it is confusedly identified to be emanating from,
to feel and get absorbed in the transcendent calmness and quiet that is uniquely divine. We
experience very vividly the 'Centre that is yawning towards the circumference' even as the
Master asserted. Calmness or quiet by itself is good but when it is tinged with the quality of
the Divine, it is only the imperience that can explain to our hearts the intensity of the
attraction of the Centre and no words can clarify any point in this regard. We have tried to
explain the nature and process of Pranahuti in our article published in the journal Imperience.

When we do get absorbed in meditation due to the effect of Pranahuti, and when we
contemplate over our condition we find that we were face to face with the profound and
overwhelming primordial ground of Reality itself. That is when we find, no where our little self,
and we are not even aware of the borders of vast space that is experienced, nor awareness of
the time, that is the real ground of all experience. This is the place and time, if it is permitted
to use those words, where the Base or Origin is presented to us by the Master out of his
extreme love and consideration to lift us beyond the petty differences and squabbles that
consume our time and other resources normally. We are then not aware of ourselves, our
relations and relationships, our anguishes and animosities. Deeply entertained emotions of
love and hatred equally disappear; attitudes of revenge loose their roots, if only we are
attentive to the Ground that is exposed to us by the benevolent Master.

Bodhayanti Parasparam Volume III - Page No.274

"Pranahuti impels our being to personally participate in the Divine task of


transformation"

The imperience that we have does not permit us to be satisfied with the necessity to evolve
individually but it impels our being to personally participate in the Divine task of
transformation and that call from the inner self becomes imperative. Having submitted our
Egos and also surrendered our will in favour of the Divine Will, we find ourselves presenting
bare and naked before the powerful and Omni-potent energy that is intent and determined to
modify and transform the human consciousness. The propulsion is experienced intimately
every time the Pranahuti is offered and we find ourselves left with no option than to evolve.
The human destiny to evolve out of its petty limitations, self imposed invariably in all cases, is
not something that is pre-determined but the imperative to participate in the Divine plan is
sought to be made clear by the process of Pranahuti. Without Pranahuti this imperative to
evolve, may at best be felt by the most clear and vivid intellectuals as we have seen in the
pronouncement of many Advents/saints/scholars and scientists of the modern day or
yesterdays. If human transformation were to wait for the evolution of the perfect intellect in all,
it may as well be concluded such a transformation is out of question, at any rate in the near
future. That is what we have seen in the Indian Six darshanas and a host of other philosophies
of the east and the west and the endless arguments in the favour of one or the other point of
view.

Bodhayanti Parasparam Volume III - Page No.275

New path of mutual co operation

Our Masters method of Raja yoga where the help of the co traveller through Pranahuti is
stressed has forged a new path of mutual co operation in the midst of ordinary, messy,
everyday realities. The system of the Master itself is a great experiment aimed at
transformation of human beings by mutual cooperation, service and sacrifice. It should not be
confused with the traditional systems of yoga and Vedanta where the focal point is the getting
rid off the relationships; which is termed as Moksha. Further the traditional systems always
held that the task of realisation is an individual enterprise and others have nothing to do with
such an effort. Contrary to that our Master talks of mutual help in the spirit of fraternal
obligation in the process of realisation.

Masters method is refreshingly new and is grounded in down to earth realities of Life and it is
founded on a deep understanding of the human condition.

Bodhayanti Parasparam Volume III – Page No.62


PRANAHUTI-FUNDAMENTALS

Nature of Prana

What is Prana? It is Life. What is Life? That which is organised is an organism or Life. Organised
means each part has all the characteristics of the whole entity and the whole entity is complete
when all the parts are there. Does this mean that everything that is organised can be called as
Life? Certainly not. The metals, crystals and devices and so many other types of materials are
highly organised and we know that they don’t have Prana or Life. So, both matter and mind are
organised. Another way of looking at this is, everything is Prakriti except consciousness.
Consciousness is not a derivative of matter. It is the base for matter.

In each one of us lies the infinite character of consciousness. Consciousness is whole, free,
unbounded and has many more characteristics. Consciousness if restricted in any form,
struggles to get out of it. It wants to outgrow its boundary and wants to be free. That is the cry
of Liberation.

www.sriramchandra.org - web site

If that is so why is it that we are pestered with so many thoughts, which distract and disturb us
whenever we try to remain in a contemplative mood or sit for meditation? Prana is always in a
state of balance and equanimity whenever it is dwelling on the thoughts of the Origin or Base
or Ultimate. When under peculiar circumstances gets attached to anything other than the
Origin, it tries to wriggle itself of the clutches of such grosser matter. This is the beginning of
awareness of thoughts or consciousness. This is the most profound theory of Sri Ram
Chandraji. The awareness of thoughts is due to their rejection by mind, is a singular
contribution of the Master to the field of psychology.

This has enormous influence in the method suggested by Pujya.Babuji for meditation.
Meditation can be done on anything and one can obtain such results as may come. But if one
wants the best results the nature of the thought for meditation should be such that it is in
consonance with the nature of mind itself. Based on this logic the Master has suggested that
we should meditate on the Divine light in the heart where it beats, not bothering about the
nature of light or luminosity. Once this thought is accepted as fit for meditation, getting into a
state of absorption becomes easy. It may be noted that any other thought is likely to be
thrown out or rejected by the mind including the thoughts of masters and their actions etc.
The thought of Divine light gets absorbed in the mind because that is approximately near to
the original thought. In this context it is necessary to distinguish between meditation and
concentration.

Meditation done on the above lines will lead to steadiness over a period of time and practice.
However, the Master has graciously brought in another feature i.e. Pranahuti. Now that is clear
that Prana means thought force and psychic in nature, the Master makes it possible for the
individual sadhaka to be assisted by the influx of this force into him by a devotee of the
Divine. That is, the Prana is being offered (ahuti) by a person for the improvement of the
condition of the aspirant.

Bodhayanti Parasparam Volume I - Page No. 118

Prana

A person who is not disciplined is least fit to be called a disciple. Methods are rigid. When we
say rise before sunrise it has to be before sunrise. If we understand it as a commandment we
will follow it. If we understand from other clarifications given by the Master on other occasions
and try to justify such flouting of norms on that account even as we have done in following the
earlier Masters like the Buddha, Mahaveer Jain, Lord Krishna, I can only say we do not have the
determination to reach the goal. Please note how our mind is dictating terms. Our goal is not
clear. Further our yielding to the Master which is the third step in prayer is the most important
thing. We don't know how to obey. If we don't surrender to him we will not be in a position to
transform and assist others. That is the principle of Pranahuti - taking the assistance of
another person in our spiritual pursuit. Revered Babuji says almost the same sentence as Lord
Krishna: "Matchitta Matgata Prana, Bodhayanti Parasparam". The question is have we put our
mind on his consciousness. 'Matchitta', note the specific mention of the word 'chitta',
consciousness not other qualities of Omniscience, Omnipotence and Omnipresence nor other
auspicious qualities of God/Master. It is Revered Babuji's consciousness or his chitta in which
we have to dwell. The sentence belongs to Lord Krishna who says in another context that a
person who can say 'Vasudevan sarvam Itihi' is rare. That is the beginning. We know that
Revered Babuji is spread everywhere. But have we got into his consciousness? He uses the
word Prana. Please note that 'Prana' is the only plane where we can join, where we can have
coherence. We cannot have it otherwise. At the other levels we will be not in a position. This is
the only way we can have unity with the Divine manifestation and unity will be Divine based. It
is only Prana that can do this. That's what Prana is. Prana, that is thought power, can extend
during the day whatever we may be doing.

Bodhayanti Parasparam Volume II – Page No.95

Radiation of energy is not the same as Pranahuti

We should be deeply aware that Life is not just about the individual self, or even the great Self.
Many aspirants are led to believe by ill informed and not fully informed guides and gurus even
as stated earlier that upon getting fundamentally enlightened in that Infinite Self or Sat, they
will then somehow be free of all the impositions and challenges that exist in our relations with
others or in other words there will be a solution to the problem of samsara. As contrasted to
the Absolute Self plane or the Infinite self plane, in the relative plane, the self in others leaps
forward as it were to claim its share from the co traveller who is deeply and authentically
bringing the identity of infinite to life. Because of this an advanced person in spirituality
cannot but emit the fragrance of the Unity of Being and that is what happens in the
phenomena called by us as radiation of energy. This we know is not the same as Pranahuti.
This radiation is an involuntary one and is not structured by any volition. It is in the nature of
the Infinite Self to radiate and thereby inform us that there is only oneness. The otherness that
is perceived therefore requires to be bridged through the process of cooperation or the
relationship of inseparable mutuality of the various parts of our Infinite self.

Bodhayanti Parasparam Volume III – Page No.60


DIFFERENCE WITH OTHER SYSTEMS

Different from Pranayama

In the traditional yoga processes, the most important thing is the control of Prana.
The Chitta Vrittis or thought process is sought to be controlled by Pranayama. Pranayama is
breath control. As a matter of fact anything to be achieved is to be achieved only through
Pranayama. Without regulation of thought nothing is possible and that is sought to be
achieved through Pranayama. Though it is clearly understood in traditional yoga that Prana is
not equivalent to breath, there is no other way it was sought to be manipulated than exercises
of breath control. Breath control has become synonymous with Pranayama. Puraka, Kumbhaka
and Rechaka i.e. inhalation, retention and exhalation done in a particular proportion of time
(usually 4:8:4) is all that Pranayama was about. Once Kumbhaka is achieved with certain
amount of perfection the sadhaka has to apply the force at the Muladhara to
rouse Kundalini so as to enable it move upwards to Sahasrara which is the goal. The difficulties
in this path are represented better in many books and most of the sadhakas fail to move
further in the path for various reasons.
Sri Ramchandraji Maharaj does not advocate the control of breath. He strikes at the root and
says Prana is not breath but is the life energy which is essentially of the nature of
consciousness.

The kingly thing in man is thought and that is the Prana in human context and this shall be
used to reach the goal. The nature of the ultimate is consciousness and is essentially thought
substance. Hence he advocates the control of mind through the assistance taken from the
ultimate psychic energy. It is thought that is common between Man and the Ultimate. This
characteristic of man is what distinguishes him from all other forms of divine expression. Sri
Ramchandraji states that the real meaning of the expression that “man is made in the image of
God” is this commonality between the two. However, this was meant to mean that God is of the
nature of Man and therefore we have granted Him limbs and form and tried to visualize Him in
our own form and granted Him a name. Not content with one type of form and structure we
have granted Him all possible forms and structure. We have projected ourselves with our own
ideas, so many images have come, so many idols were made and we are worshiping them, but
the truth is ‘thought’ is the one thing that is common between Him and us.

Bodhayanti Parasparam Volume I - page 116


The major modifications effected by Revered Babuji in the system of Rajayoga consists in his
giving the word Prana a new meaning instead of the traditional meaning of breath which is
much grosser and material, he denotes by the word the kingly thing in man - i.e. thought.

Thus as a natural corollary Pranayama gains a different meaning i.e. the capacity to hold on to
thought for a period rather than breath. The concept of Pranahuti becomes much clearer from
this; it is the offering of Prana which is purified coming as it does from one who has
transcended the limits of Pind i.e. body consciousness and who is dwelling in the Lord all the
time oblivious of his surroundings and environment. One who has established himself
in Brahm always throws out energy pure and simple and others around him always feel the
Divine Grace flowing through him.

Bodhayanti Parasparam Volume I - Page No. 296

Difference with other systems like Sri Aurobindo

Let us know and understand the seriousness of the system itself. We cannot grow on our own.
We have to yield to Him in totality in every sense of the term. Then we will be in a position to
get into a laya avastha and that laya avastha is capable of working on others. Not our mind as
such but the one that is surrendered to the Master can help someone if His grace is there. But
that should not be confused as something that is very hard. The servants of Divinity have to
atleast lend their head for the betterment of others and that is a part of the Vidya-dana, at a
different level. It is a Dana that we have to do. We cannot give something, which we don't have.
Stabilization at the Overmind level is must to come up to this stage.

How Overmind can be reached? is the first fundamental difference between the systems of Sri
Aurobindo and Revered Babuji Maharaj. By bringing in the Supermind to work on the mind,
says Sri Aurobindo. Revered Babuji Maharaj calls consciousness at the U portion in the heart as
super consciousness of lower type. He calls the super consciousness at the Ajna level as D1
consciousness. This consciousness also cannot change human nature as believed by Sri
Aurobindo. Sri Aurobindo said that Overmind ('U' consciousness) is only an intermediary to get
us the influx of the Divine and the Supermind is capable of obtaining the Influx of the Divine.
He claimed that to be a fact. Revered Babuji says as we are seeking a life Divine or the
transformation of the humanity to the higher plane of living in tune with Divinity, Supermind
will not work and the task requires that the Central force or/and Centre itself has to descend.
So the point he makes is that the Supermind cannot do what the Center can do. These are
claims of Revered Babuji Maharaj.

Bodhayanti Parasparam Volume II – Page No.85

The promise of Sri Aurobindo namely the Divine life, for him the Life Divine is possible through
the influx of the Supermind. Pujya. Babuji radically modifies the method to achieve the same
objective. We note that it is Pranahuti that we have to bring to the heart of the aspirant from
the Center and assist the aspirant in his process of yielding to the Divine. This enables the
Master to lead the aspirant from the Lower state of Mind or consciousness to the Upper level
and gradually through various knots reach the D2 consciousness (located around the centre
called Sahasrara). The power at that centre is also utilized for the purpose but beyond that is
not our domain.

Bodhayanti Parasparam Volume II – Page No.91


BASICS OF PRANAHUTI

The Prana is being offered (ahuti) by a person for the improvement of the condition of the
aspirant. This raises a few questions given below:

Is such a help necessary?

It is the practical experience of those who tried to meditate, that mind seems to be without
control and it leads from one set of thoughts to another and the control of mind has always
been felt as very difficult.

Therefore, we may safely say such a help is necessary. However, in the process we should not
lose our freedom. Control of mind is essentially sought for, as a means of liberation from the
bondages one has. The process of meditation should naturally not lead to another bondage. So
the Pranahuti that we are to have should have no strings attached to it. That we should not be
bound by that and the help we get should be such as to be a force of liberation and a force
that leads us to fuller realisation of our potential. If that is assured then the help is most
welcome.

Bodhayanti Parasparam Volume I - page 119

Is such an extraneous influence justified?

Each one of us is an expression of the Divine and have our own parts to play and destinies to
realise is well known. Our relationship with the Divine is unique and is not shared by any
other. This is a one to one relationship with the Divine that we have. We have our own past
karmas that are being enjoyed and it is unalterable. How can any person infer here and change
our destinies? Granting that some other person has such capacity, is it moral? These are all the
questions one has to address himself to and arrive at a satisfactory conclusion.

Usually a person thinks about himself, his problems etc. All his actions are generally motivated
by some selfish considerations. It is only when his consciousness grows beyond his self, the
questions and problems of others gains importance in his consciousness. Therefore, when the
task of Pranahuti is considered, it is essential that the person who offers Pranahuti is above the
normal level of consciousness and one who is capable of considering doing good to another
without any consideration of self interest. The normal individual who lives in the level of Pinda
is not capable of this ahuti. It is necessary that he is of higher level, atleast a person who has
access to the Brahmanda consciousness. Then he is not confined himself to his body and the
structure has no capacity to confine or limit him. His consciousness expands to cover a vaster
sphere which includes others also. He is capable of percolating his consciousness through
others for the benefit of others. When such a consciousness develops, ahuti is no more
interference with others and is essentially to be considered as betterment of the state of
consciousness prevailing. Therefore, the question of interference is not there. As a matter of
fact this is the most desirable thing that should happen. If the number of persons who are
capable of such ahuti increase the possibility of having a better world of harmonious human
beings comes true.

The role of an extraneous person in sadhana then becomes one soul trying to uplift another as
a fraternal obligation and duty towards the Divine. In as much as such a service cannot be
selfish, the concept of extraneity does not fit into this scheme of things. For one who sees
everything as his own, who is the self and who is the other? Further, it is to be understood
clearly that the extraneous help received is like a fulcrum which is used as a support to
perform a difficult task. The role of the supporter is to give sufficient base for the person to
attend to an uphill task. Or we may treat the assistance as that of a catalyst.

Whether, in reality such a possibility exists or that really Pranahuti happens is a matter to be
experienced rather than debated upon.

Bodhayanti Parasparam Volume I - Page 120

It may however be seen that when a person crosses the Pind Desh and enters the Brahmand,
the service rendered can no longer be called as extraneous help. When there is expansion of
the individual self, beyond the boundaries of the body, the akasa of the Vyashti merges or
collapses into the Samishti. This is Yoga or Union or Laya when the individual (atman) merges
into the collective (Brahman).

Vedic seers have described Akasa as one of the forms of Brahman. Brahman means, that which
grows forever. It is not static. Growth is the fundamental characteristic of consciousness or
Brahman. Life grows. Matter doesn’t. Akasa is vast and therefore vastness is a characteristic of
Brahman. It has no limit. Therefore limitlessness is a characteristic of Brahman. Persons who
meditate understand these as states of consciousness.

Looking at the part-whole concept, the part or the individual (Vyashti) is particularized
whereas the whole (Samishti) is generalized. For instance, the Akasa in a pot is individualized
(Vyashti) but when the pot is broken, this Akasa merges in Samishti. Basically, when the
boundaries are shattered in the case of the material pot or when the boundaries of the body
are transcended in a person, there is no difference in the Akasa in the Vyashti and the
Samishti. This is what we mean by going beyond the generic level. This is to say that an
individual consciousness (Pind) transcends to cosmic (Brahmanda) consciousness. Then he is
not confined himself to his body and the structure has no capacity to confine or limit him. His
consciousness expands to cover a vaster sphere which includes others also. He is capable of
percolating his consciousness through others for the benefit of others.

Since the start of creation, the individual has lived many lives and has accumulated many
attachments. These are the samskaras. In case of man, this is the content of
his Chit consciousness. Chit is connected with movement. Achit is one, which doesn’t
move. Chaitanya comes from chit. Sir Jagdeesh Chandra Bose, the famous botanist has proved
that there is consciousness in matter too. Trees also cry. Trees have consciousness. Metals
have consciousness. Man is the only being who is conscious of his movement. Man can stop or
alter his movement. A cat when senses danger, runs away. That is, when there is a stimulus,
there is a definite response and the cat cannot help but react in that manner. Man has an
option. He can alter the movement. He can alter the response. He can choose not to become
wild. That is, he has control. This is the beginning of Masterhood. He has mastery over the
stimulus. He need not follow the Stimulus-Organ-Response laws. Man has freedom of
response. This characteristic of freedom, man shares with Brahman.

Most of our samskaras are at the Annamaya and the Pranamaya levels. We have taken series of
lives and are continuing to put our efforts to liberate ourselves from bondages. The form that
we take is a development over the previous form. We take one form, grow out of it and shatter
the boundaries to get into another form. The logic of one form is different from that of the
other. The logic of water is different from that of ice. A different order develops and the
controlling factors vary. The controlling factors of Annamaya and that of Pranamaya are
different. The complexity of the form or the structure is a function of the controlling factors of
that form. The endeavour is to liberate the consciousness from this form.

A liberated person is evolved. Rituals do not liberate us, they bind us. The ritualistic person
does not appreciate freedom. Man also develops samskaras connected with Manomaya. He has
rigid notions and has unyielding attitude towards others viewpoints.
The Heart or Mental plane consists of two parts - The lower (L) and the higher (U). Lower mind
is connected with urges, instincts, body centered ego etc while higher mind deals with
aspirations, goal, etc.

If a person stays at L, he cannot give Pranahuti to others. He is self-centered. He can talk good
words to transact with others. A person, who stays at U level, has Sat-Sankalpa and has
goodwill for others. A person is said to be stabilised in the U level, if he possesses the
following 5 characteristics in full:

Satya: Truthful Speech, Thought and Action.

Ahimsa: Non-injury

Astheya: Non-covetousness

Aparigraha: Non-stealing

Brahmacharya: To become pure, to expand.

We achieve purity through control of Sex. Movement with Brahman is Brahmacharya. To move
with Brahman, we have to put down the lower self.

A Rishi is a good man who has control over the above 5 things. He follows the Rta. Sun rises at
the correct time and there is no deviation. This is Rta. The movement of Moon, Earth other
planets and, the stellar movement etc follow the Rta. This is regularity (punctuality). There is
regularity in Nature and we too should be regular. Therefore, we are in tune with Nature.

A Rishi can bless others. "Satamanam-Bhavathi, Sarveh-Janah-Sukhino-Bhavantu" etc are


blessings only. But he cannot transmit.

From here, through practice and blessings of the Master we move to Atma Chakra. Now the
Rishi becomes a Maharishi. At this stage, the man feels that all are one and there is no
difference between him and others. He has concern for others, not out of selfishness. He feels
that the other man is himself. The happiness and unhappiness of others are his own.

This is the lowest level of resonance with Ultimate. He can offer Pranahuti to others at this
stage. So, the minimum requirement is that the man should be stabilised in U and should be at
Atma Chakra. Only then the Pranahuti is not interference. Anything else amounts to
interference and has gross effects.

www.sriramchandra.org - web site

Is Pranahuti similar to hypnotism or mesmerism?

This leads us to the question whether this is not similar to hypnotism or mesmerism. Pujya.
Babuji puts this question himself while explaining the system. He stated that after
transmission one feels calm and collected while after hypnotism people feel heavy and dull. He
also has stated that hypnotism is materialistic in nature compared to the spiritual nature of
Pranahuti. It may be clarified that the purpose of the process of hypnotism is essentially trying
to help in ascertaining causes hidden in the deep core of consciousness and assist in the
curative processes. It is definitely not oriented towards the Realisation of self as such. It has its
goal in the materialistic sphere. Pranahuti is essentially a spiritual tool for spiritual purposes.

Bodhayanti Parasparam Volume I - Page 115

The main difference between Pranahuti and hypnotism is that the aspirant is never put into a
morbid passive condition before giving suggestions. The suggestions are not at verbal level at
all and are given from the original thought level itself. While it is a prerequisite to put a person
in passive receptive condition to hypnotize him and then give suggestions for his alleged
improvement; in Pranahuti, the trainer does not make any such effort and works with the full
confidence that there is no barrier between him and the aspirant and the existence is one only
and works out his suggestions for the inner development of the sadhaka. This is no
extraneous interference with the will of the aspirant but it is one aimed at improving the
quality of mental life of the sadhaka and increasing his will power. It is not subjecting one to
another’s will but is aimed at improving the will of another through one’s own.

Bodhayanti Parasparam Volume I – Page No.126


PRANAHUTI - THE PROCESS

Offering of Prana (essence of existence)

Now that it is clear that the nature of thought in the human is of the same type as that existed
at the time of origin of the Universe and that it is the Prana and that its offering is a must for
the spiritual equanimity in life which is and should be the goal of any existence, how it is to be
offered is taken up by the Great Master, Pujya. Babuji Maharaj.

Bodhayanti Parasparam Volume I - Page No. 299

It is stated that the moment the Form of the Master becomes manifest in the mind, one's mind
receives the power to transfer its thought to another's mind. When such a transfer of thought
relates to the spiritual development of the aspirant it becomes the offering of Prana (essence
of existence). In reality this capacity can be said to be really had only when the Form of the
Lord manifests in the heart, such being a rare case Revered Lalaji Maharaj discovered
alternative means for utilising this inherent capacity in humans. Pujya. Babuji Maharaj asserts
that the power or capacity to offer Pranahuti is a yogic attainment of a very high order through
which a yogi can infuse by his own will force the yogic energy of Godly effulgence within
anyone and remove anything unwanted in him or detrimental to spiritual sadhana.

Bodhayanti Parasparam Volume I - Page No. 300

Who can offer Pranahuti?

The point to note here would be that it is the Godly effulgence that has to be utilised as yogic
energy. This implies that the person should be in the realm of God. Such a person is a rarity.
Therefore, atleast a person who has transcended the realm of physical existence was
considered by him as fit for this type of work provided that such a person is trained.
Therefore, the insistence that a person should be atleast having access to Brahmanda for being
an arhat for Pranahuti is spelt by him. Anything less than this standard is not workable in usual
course of events. (However, the fact remains that during the life time of the Great Master,
Pujya. Babuji Maharaj, he did permit even less developed souls for work but it was something
of an exception and directly under His supervision). Access to Brahmanda can be considered to
be adequate because the realm of God starts from Ajna. Further the Great Master enabled the
proposed trainers to have access upto His level in an indirect way and prepared them condition
of reality. The system of Rajayoga of Pujya. Babuji while stressing the need for the sadhaka
doing his sadhana, enables speedier progress by serving the sadhaka in a very positive and
meaningful manner. Through Pranahuti, i.e. offering of thought (through suggestions etc), the
trainer completes the spiritual journey of the sadhaka to the required extent in an indirect
manner. (What Pujya. Babuji calls Aksi way). It shall be the responsibility of the sadhakas to
own up the progress given by the Master, through necessary sadhana. So, Pranahuti does not
mean that the yogic sadhana of the Abhyasi is replaced by it but only that the sadhaka is
assisted. The assistance that is being rendered by the trainer is of course directly proportional
to his approach. Pujya. Babuji states categorically that "This (Pranahuti) can be best introduced
by those who have imbibed the real characteristic within their own centres; who know how to
draw in power and piety from the higher centres to the lower ones, and can transmit the effect
into the abhyasi so that they may adopt the same character". Yet Pujya. Babuji says that if the
layavastha with the Master is total, one can help even beyond his level of approach, in as much
as the suggestion has access upto the highest level in such cases. This should not be confused
to be an easy matter in as much layavastha with the Master is not all that easy and is not
something that is accomplished by just wishing for it. It may not be out of place here to
mention the difference between wish and will. Wishes, however, pious, do not generally yield
good results. Will is a concrete idea that is acted upon within a certain spatiotemporal frame. It
is the will that is executed into an action through suggestions in a subtle or subtler or subtlest
way.

Bodhayanti Parasparam Volume I - Page No.301

There are five sub centres, in the Pind Desh. We make sufficient progress in that and then we
put the man on to the Brahmanda level by a reflected power of the Master. Such people alone
are competent to transmit the power or will for the betterment of others. When a person wants
some sadhaka to improve and then he says now I will give transmission to you, he means that
you are aspiring for the higher stage and I am assisting you with my will also to support that.
Such a will should not be vitiated by selfishness.

Bodhayanti Parasparam Volume I - Page No. 8

When does one get Pranahuti ?

We don't get it from the heavens. We don't get it from a stone; we don't get it from a tree. We
get it from another person who exercises his will for our betterment. Pranahuti is an act of will,
let this be clear. That will is not vitiated by selfish interests is what I tried to explain in the
beginning. In such a case what is that will? That will is just the support of the divine. When we
are having our own selfish interest naturally it does not get the support of the divine.

Bodhayanti Parasparam Volume I - Page No.11

Many of the people introduced are not told that they should take regular individual sittings
and they should participate in the satsanghs. In satsanghs and individual sittings alone we
have got the taste of Pranahuti. When we meditate on our own if we think that we are
getting Pranahuti it is an illusion. Don't delude yourself by the vibrations. Because those
vibrations are consequent to the initial introduction. Initial introduction is so powerful that it
goes on. The link with the divine is permanent.

Bodhayanti Parasparam Volume I - Page No.21

What is transmitted during influx of Pranahuti?

Pranahuti as a process is a unique technique that proceeds on the basis of direct imparting of
the awakened condition from one individual to another. In our hoary and rich spiritual tradition
the core of the authentic work has been invariably been such a living transmission. What is
transmitted is the very core of reality namely consciousness or spiritual energy which nurtures
and enables the recipient to grow in an integral consciousness that sees no duality.

We all are informed that what is transmitted is the Prime energy that is of the nature of
consciousness pure and simple and is called Prana. That is communicated or transmitted
through personal contact initially and later through impersonal and transpersonal ways. Master
in his blessing splendour has enabled many adepts in the field of transmission and the service
is readily available to those who seek for the same. The effect of the transmission on those
who are open minded is felt in many ways. Fundamentally, they find a new energy, a new hope,
a liveliness stirring at the core of their being. They feel that something is sifting in them,
something quite indefinable but clearly having an impact on almost every aspect of their lives.

Bodhayanti Parasparam Volume III - Page No.66

What Pranahuti does essentially?


What Pranahuti does essentially is that due to its effect in our meditation we really 'fall' into
our fundamental transcendent nature and out of our body human personhood simultaneously,
without any effort on our part. Thus for us the aim is instead of trying to get out of life and all
that Sanyasi talk about the evils of samsara etc., we realize more and more that we are infinite
transcendental Being concretizing, crystallizing, and incarnating as a divinely human person. In
this process, we directly realize and bring the infinite divine reality to our life.

Bodhayanti Parasparam Volume III - Page No.57


THE EFFECT DUE TO THE INFLUX OF PRANAHUTI

Transformation of Man

We are told by our Masters that there is an influx of the Divine Mind at the time of introduction
which goes on transforming us. To quote Dr. K.C.Varadachari "....we are working with the
greatest and most sovereign principle in creation - the Divine Mind which has been brought
down, thanks to the efforts of Revered Babuji, in such a way that it can be given or
administered into almost every body, whatever the status of his evolution in any other system
or in any walk of life. We are expected to train ourselves as house holders, not as renouncers".
We are told that "We start with Yoga, we culminate in identity, in union.... we start with it. We
grow more and more with it. All the sadhanas become natural to us........An omniscient,
omnipotent force such as the Prana of the Divine, the Supreme mind, the Supreme thought,
when it enters into our whole being, every one of the several parts of our body and mind get
new force, new direction. They become truthful. They yearn for the infinite Brahman. They
neither steal nor rob, nor cause injury. Their cleanliness is natural to them. Their devotion to
Reality is perfect. And God almost dwells in them, because they are surrendered willingly,
freely to be moulded by the Divine light and the Divine force." It is true that in many of our
associates we observe slow and imperceptible change and they are able to practice without
effort and strain the great virtues of speaking truth, being kind to all, being able to love God
and Godly things, are devoted and committed to help others with Karuna and Maitri and
practice Brahmacharya. They seem to have all the controls of the body and mind. How great it
would be, that it is so with all of us?

Bodhayanti Parasparam Volume II - Page 171

Pranahuti can enhance Divine resource

If an individual is seeking spirituality proper, it doesn't matter which path he takes, as the
Divine being Just always shows him the true path when the time is ripe. When we have sound
health and good wealth or we do not, it is due to our past actions only or Karma only either in
this life or earlier. To find reasons outside ourselves for such money/ health and attributing it
to a particular spiritual path would be self defeating logic. Under such logic, if we follow a new
spiritual path and lose money, we will think this must be the wrong path because the god or
universe or whatever we are calling spiritual is now punishing us. If we get sick, we would tend
to think it is due to the path we are getting some kind of punishment. It appears then that the
love of God is not universal but is conditional to the belief system we have.

What is being missed in all of this is the simple fact that there are many people who have no
interest at all in spirituality and these people make millions and are of sound health. Some of
these people are many times unfair, unjust and quite often very ruthless and cruel. If attribute
the wealth/ health of a person to a Divine agency one might as well have to answer whether
the Just God is rewarding them for all their characteristics and accomplishments?

The fact is that there has to be resources available by way of past or present Karma to harvest
and take advantage of to prosper. No past or acquired resources through Karma lead to any
prosperity. It does not matter what we believe now. What we believe now and practice has
implications for the future and in the making of ourselves in this life. We cannot change any
ones' destiny for the better, but persistent purification in the thought of the Master/ Divine we
can to some extent reduce the suffering due to our past actions. The life that shines in the
eyes of the suffering arises from the same source as ours, and we are no better than they for
having access to resources and the ability to harvest those resources. It is the spiritual
resource that is widely available as the grace of the Master through Pranahuti that can enhance
our Divine resource and by mutual cooperation and sharing make this world a Kingdom of
God. The actual material wealth and robust health is not due to any Divine resource but is
essentially due to our past Karmas getting reflected in us as biological advantage in our
endowment of animal resource and with an additional environmental advantage the
endowment of human resource. This is the natural way and there is no other way of
manifesting the resources in our lives and we would be only fooling ourselves if we think that
through the spiritual power of some one we can get manifested what we desire.

Bodhayanti Parasparam Volume IV - Page No.66

The catalytic role of Pranahuti: For individuals to have the taste of Primal
Consciousness.

It has become a fashion with all to use the word "Consciousness" in such endeavors they claim
to be spiritual in nature. But the direct, unmediated excursions into the Primal Consciousness
are made possible only through the process of Pranahuti. We feel and that we have proved with
data published already in "Imperience" that our Masters method is developed in such a way as
to facilitate a fusion of the individual and Universal Consciousness. Based on our own personal
experience we claim that our work really delivers the desired results to all serious
aspirants. Pranahuti is meant for enabling us to understand meaning in our daily living.

When that Universal consciousness that we experience percolates into our ordinary human
person we literally feel our ground reality and start being what we are in essence. We start
accepting our human person in the context of Universal consciousness and become aware of
our positive and negative traits of being which we know cannot be modified beyond a
measure. This is what I prefer to call realisation of our self. Interestingly we find this truthful
understanding of our nature leading to our becoming more and more acceptable to others and
we have firmed up our position as a human person. Love as a bond gets established between
us and others and the ground is prepared for co-operative existence. The catalytic role
of Pranahuti gains better footing in our psyche and we tend to seek the company of co
travellers and guides in the path. We become more and more conscious of the dark patches
getting sewn well. The very relationships we established earlier and which we thought were
becoming burden some now starts giving a new fragrance of oneness of being. The influx
reveals in serious aspirants a capacity to relax more and more deeply even in areas that are
wounded and bleeding. The confidence that gets unleashed due to the awareness of our being
part of the Universal consciousness which has no gaps and seams liberates us from fear of
bondage and we find in the relationships, our freedom. We gain liberation in bondage and not
out of bondage if I may put it so. We get more positively speaking not freedom but an
independence that is colored with responsibility to maintain an increasingly integrated and
awakened daily life.

Bodhayanti Parasparam Volume III - Page No.68

A State of Void/Nothingness: Experiences of Pranahuti

During meditation when Pranahuti is getting absorbed and the emptiness is getting filled there
comes a stage when all thoughts are gone but awareness pure and simple stays. There I have
invariably found a stillness that is remembered as a slight jolt. The ripples observed around
the 'eye' of stillness leaves me dumb and awe stuck. Here on recall it is found the mind
stopped functioning and with it are gone all ideas and beliefs, notions and aspirations; all
mind stuff gone. The awareness of self is totally destroyed. Then emerges the clarity of vision.
This kind of clarity is however temporary and we land back in the plane of individual identity
patching up the damaged belief systems. This results in seeking for that state where the mind
stuff is all but gone. This is the cause of restlessness even after vision of the absolute state.
Repeatedly the vision is sought so that the belief systems assiduously developed and owned
are given up in the void of being. This is a painful process of annihilation of the creations of
the self. The great Master Sri Ramchandraji Maharaj blesses us as often as we seek such a
state of void and vision of the absolute so that we move into the realms of the Divine where no
individuality breathes. That is his love and blessings.

He has given us a path which takes us directly to this awareness of nothingness and to assist
us has given us also many individuals who can put that mind in check and give us a taste of
some moments without the mind. Those moments I prefer to call His grace.

Bodhayanti Parasparam Volume III - Page No.132

“Profound, Sacred, Wondrous” experience indicate the intimations of the nearness


of the Divinity."

When the individual withdraws his attention from all outward events and engages himself in
meditation with total earnestness and deep love for the Master there comes an experience,
expressed in words, as profound, sacred and wondrous. This is how I would like to put our
experience with the Ultimate, which we have every time when we get in touch with it through
the process of Pranahuti, and absorbency we get. The Master said, "In our system this stage is
often attained by an Abhyasi. It offers him pleasure and he begins to appreciate it. It helps his
entry into the above mentioned circle where he begins to have an experience of the calmness
of mind." He in his book "Towards Infinity" stated," the blissful state brought about by it,
tempts our heart to go ahead and our touch with it offers inducement to enter into the next
stage."

They are very profound moments of our life. They are not only intimations of the nearness of
the Divinity but they also motivate us to tread the path firmly and with conviction. It is because
we have understood the profoundness of that moment of experience in our hearts; we have
the courage to tell others. And it is sacred, because we are in the company of Divinity, and it is
wondrous, we really don't know why so much Grace comes to us. This engulfs us, naturally
and takes a total hold of us as if we are possessed. Many of our abhyasis have been telling that
"We are almost possessed; we can't afford to leave sadhana". They say, "To meditation I must
go, I must run to be on time". We are restless to go for meditation; we leave several things for
its sake. The possibility of this experience constitutes the most conclusive proof of the
nearness and call of Divinity. If at all anyone wants to know whether Divinity exists, it is in
these profound moments one can know the sacred and the wondrous company of Divinity. I
know those who practice PAM have the courage to say this.

Imperience Beckons (Second Edition - 2005) - Page No.66

How does receptivity to Pranahuti increases?

The Commandments of our Master is a prescription for development of sensitivity. This is how
I understand them. As we start complying with these simple and yet profound methods,
dedicating our individual self to the Universal consciousness, our receptivity
to Pranahuti increases. We then start noticing an increasingly supportive and sustaining
intuition of our non personal and Universal nature.

Bodhayanti Parasparam Volume III - Page No.68


HELP FROM PRANAHUTI in Practice (Sadhana)

The assistance from others can come by way of sharing information. But in spirituality when
we get stuck up at certain points of progress it is necessary that some one has to give us a
helping hand to come out of that condition or as Master puts it push us out of that condition.
This is what is done through Pranahuti. Spiritual regeneration in this Country has started with
the restoration of the process of Pranahuti by our Grand Master.

Bodhayanti Parasparam Volume II - Page No.166

Significance of Heart - Human Consciousness

If we take the heart like this - heart as the place of feeling and mind as the place of processing
sensory inputs we understand better. Thus the heart is the plane which takes care of the
feelings concerned with the self, physiological needs, physical drives, emotional needs, social
needs and this is the plane to which the energy from our mind flows. All this is due to the
attachment.

Diagram No. 1

This is what the Master means by showing the heart as consisting of two parts one upper and
the other lower and that our vrttis usually go to the lower portion. Instead of our feelings
going to the lower level (self centered) it has to go to the upper level relating to altruism and
selflessness (i.e. the para or the parahita) as per the divine order.

Living in happiness and thinking and doing good to others is the mission of life. Try to feel
what we can do for others. Sacrifice our interest. Our thought process that is generally at the
lower level has to progress to the higher level and this is where all our rishis have stayed. All
our rishis have said the same thing - in order that happiness spreads everywhere it is
necessary that one should not get obsessed with their own things. One should start thinking
about something above. This is what Master means when he says that the upper portion of the
heart is the landing place of rishis. It is not as though they are stay put there to be seen by us.
Master says it is impossible to move into the U portion of the heart unless the lower portion L
is purified. But generally people tend to move into the higher sphere with the entire load and
that is impossible.

This is possible only when we utilise meaningfully the thinking process. When thinking itself is
a casualty one becomes an animal. We can call ourselves human, only when we use the
thought process. All 'naras' are not 'manavas'. A manava is one who uses his thought and
practices satya. Satya is possible only when you think. A manava is one who practices ahimsa.
This is also possible only when you think. Unless you feel that the other person is also an
expression of the Divine and has, as much right to live as we have ahimsa as a principle cannot
be practised. The knowledge about this is there but there is a lack of feeling. Knowledge
becomes a feeling when it percolates down below to the heart from the mind. A manava is one
who practices Brahmacharya. This is a word, which has been misinterpreted. Brahmacharya is
not being celibate but to control ourselves in such a way so as to behave in a balanced
manner. The word Brahmacharya is combination of the words Brahm and chara. The process
of Brahm is manifestation. To participate with Him is to move along with Him. Many people do
not differentiate between pada and charana. Pada is static where charana is movement.
'Charnaou sharanam prapadye' is stated not 'padao sharanam prapadye'. The goal of man is to
move along with the Divine in the path of the Divine, in the tract of the Divine and not to
become static by sitting in one corner. Brahmacharya means to move along with Divine.
Abstinence as a method required for Brahmacharya has a purpose i.e. if one does not abstain,
he forms attachments and as a result samskaras start developing and as a result we get away
from the movement and purpose of Divine. This is what the Upanishad Isa said as stated
earlier. The attachment to work has to be stopped but not the action. As the Gita says get
detached from the action but not from performing the act itself. After Brahmacharya you have
asteya and aparigraha. These two principles are already made clear in the mantra of
the Isa through the words 'tenatyaktena' and 'bhunjitah'. Unless you follow these five principles
you do not come to the status of a human or Manava. To come to this level it has been stated
in tradition that it will take 82 lakhs of lives to achieve the level of man.

Practice and Efficacy of Sri Ramchandra¡¯s Rajayoga (2004) - Page No.134

Diversion of Flow from Lower portion to Upper Plane

Through the process of Pranahuti, our mental tendencies which are going to the lower portion
of our heart, is enabled to move towards the upper portion.

The division U and L in the heart that is shown is not a physical division. Through this we are
only trying to understand a significant part of help that we get from Pranahuti. In the heart
there is an upper portion and a lower portion. We are capable of thinking low. We are also
capable of thinking high. The flow of thought goes towards the lower things and our mind
naturally goes to L level by itself because more than 90% of our thoughts are bestial, the
remaining 10% is taken over by marketing persons to ensure that we are 100% animals. That is
what is happening. All our thoughts are going here to the lower portion (L).

Through the process of Pranahuti, the first thing that happens to us is, the divine influx enable
us atleast to move towards the upper plane (U), namely thinking about something more of
human which we may call higher values. This solves the problem we face here. Unless this is
done, this problem is not solved and that is where other systems failed.

Bodhayanti Parasparam Volume I - Page No. 152

Diversion of Flow from Upper Level of Heart to Atman point

As against other systems, in this system Pranahuti of Master diverts the flow of thoughts to the
Atma chakra (2nd Knot) from the U level of the Heart. From there through a zigzag path we are
led to the stage of Devotion (3rd knot) and then on to the stage of Surrender (4th knot) of our
being to the Divine for its purposes. From there we reach this stage with relative ease and
much lesser effort. No need for us to take 7 or more lives for liberation, this life period is
enough. That is the promise of Master, provided one follows the path assiduously.

Beyond this we have got the concept of - Total pure and simple consciousness.

When we are talking about these things, the question arises as to how to liberate ourselves
and move towards higher stages. First of all, we have to seek from the Master, Pranahuti. That
enables us to move from the bestial self to human self. The second help that we get after we
stabilise ourselves in the U portion of the heart, and practice the method of meditation and
cleaning prescribed in the system, we are able to feel the Divine inside the heart. Then through
the continuous influx of Pranahuti, the flow of consciousness which has been restricted to its
down ward movement is now diverted towards, Atma chakra. What happens to us is, there is a
support of the Divine that comes to us, which takes care of modifications required at this level.
Traditionally these things have to be really fought out, a real war. Day in and day out we have
to fight with these things. We say that "When I sit in meditation all sorts of foul thoughts come
to me. What am I to do. Somebody spat on my face, what shall I to do? Somebody said
something to me, what shall I do?". These are all the problems. "My teacher in spite of doing
my best work has given me only low marks." That is what we feel. The feeling we cannot deny.
Whether we have been pulled up from the lapse in the work genuinely by our boss or not, what
we feel is he has unnecessarily pulled us up and that disturbs. These are all there at all levels.
So when we talk about the goal of trying to liberate ourselves from all the bondages, we are
talking about all these things and any number of lectures will not be in a position to make us
understand fully what it is. But if we yield to that power of Pranahuti, then we know exactly
what is happening to us.

There are three principles that are used here. One is the help that you are getting from the
Divine. The other one is, since we have made a determination to cleanse ourselves from all
these thoughts, and want to be as pure as possible we take the assistance of the Divine again
in this cleaning process. That is the cleaning process that is talked about in this system, which
again is backed by the Pranahuti power of the Master. For any sadhaka what I say should have
been more than necessary to understand the enormity of assistance we are getting in this
system.

Bodhayanti Parasparam Volume I - Page 167


Effect of Pranahuti on Moderation in all aspects of Life

If we ask ourselves when we started sadhana perhaps few will tell the exact date, month and
year of starting the sadhana. However feeble the intention in the beginning of doing sadhana,
we have continued sadhana of sorts for some time and later seriously. There is some thing
unique in our practice of PAM that though we tend to commit lapses and are irregular yet
some force pulls us back to sadhana. Again and again like a mother calling the child who is
wayward we are called back to practice. The experience during meditation is such that the
tranquillity however much not reckoned seriously by us it beckons us back to taste again.

If take stock of our practice over a period of time we find that imperceptibly our attitudes have
undergone a sea change, our behaviour tended to be more pleasant to others, our feelings and
emotions considerably controlled. The degree of change may vary amongst us individually but
the change is something that is tangible, that is more perceptible to others than ourselves. We
have not been asked to practice specifically any sama and dama or yama and niyama; yet due
to the effect of the infusion of Pranahuti or transmission into us considerable moderation in all
aspects of life seem to have seeped into us, even as the rain water finds its way to the
underground water bed. We are transformed imperceptibly by an alteration of the inner most
core of our being. Our beloved Master stated that under this method of training in spirituality,
the method to liberate the pining soul is "to divert his soul towards the Ultimate. The result
shall be that he will go on developing till, by the last moment of his life, he will finally reach
the destination and attain liberation". Of course he adds that this would be for those fortunate
ones alone who are actuated by an earnest longing for liberation and are really destined for it.

Bodhayanti Parasparam Volume II - Page No. 159

Help of Pranahuti for the stage of Surrender

Gratefulness to God/Master is a spiritual state that is attained by us very early in sadhana,


provided we reflect over our condition often and record our feelings. However, if we have on
the other hand tried and developed the discipline that has to accrue through the practices
of yama and niyama, and other various means like, practices for development of
viveka, Vairagya and Uparati before sraddha is developed we need to have spent enormous
time before we developed this essential quality of gratefulness. In most of such cases where a
person has gone through other methods than PAM there is the inevitable feeling that one has
accomplished a disciplined way of life. However true it might be this feeling, unfortunately, is a
real barrier in as much as it promotes egoism and a sense of being a doer of things. These two
feelings are positive hindrance in the development of Saranagati or a state of Surrender that is
a must in spiritual life. Thus, while sraddha has developed one does not proceed further to the
stage of Surrender if we go alone in the path without the help of Pranahuti.

Bodhayanti Parasparam Volume II - Page No. 161

Developing Vairagya

Due to the influx of the will of the divine as Pranahuti we become alive to the greater call and
develop an attitude of renunciation which is the real Vairagya. This is not renunciation of the
Ego's agenda due to failures or dejections but a conscious decision to efface the Ego and live
for the Divine, by the Divine and in the Divine.

Bodhayanti Parasparam Volume III - Page No.277

Overcoming the Eshanas (Basic Cravings)

The three basic cravings, called Eshanas in the Upanishads, which correspond to the
psychological complexes in the form of desire for wealth, fame (with power) and progeny
through legitimate sex, are overcome in the graduated educational process constituted by the
stages of life. This becomes much more easy with the constant affirmation that is had about
our real nature during meditation supported by the process of Pranahuti that nothing here
belongs to us and also by adhering to the philosophy that is advocated by our Master to treat
every one and every task of ours as those entrusted to us by the Divine as a trustee.

Bodhayanti Parasparam Volume III - Page No.278


Kama & Krodha Moderation

The system does not propose any austere measures to be practised to curtail Kama (Sex urge)
and Krodha (Anger). He gives practical methods of meditation on certain points identified and
located by him. He further makes it clear that annihilation of these basic urges will only
engender life itself. He says they are God given and cannot be annihilated. He advocates
certain purificatory practices in addition to the meditational practices and also advised the
individuals to take help from other brothers and sisters who are capable of assisting them in
this regard through the system of Pranahuti.

Imperience Beckons (Second Edition - 2005) - Page No.142

Following Sri Ramchandra¡¯s Commandments

The practice of the Commandments given by him appear to be easy for the beginner but as he
starts practicing it becomes clear to him all these are not that easy unless there is
corresponding spiritual condition. An attempt is made here based on experience of the
aspirants to identify the various levels of consciousness required and the meditation on 'A' and
'B' points to be practiced. It is easy to see that point A meditation involves the good of others
while point B meditation takes into consideration the development of the self. Therefore, so
long one is in the realm of self-oriented consciousness the meditation on point B will be highly
useful and necessary. Similarly when the state of consciousness covers other than the self,
meditation on point A is useful and necessary.

It should, however, be borne in mind that meditation only on these points 'A' and 'B' will not be
enough. These are in addition to the regular requirement of meditation on the heart advised in
the morning and the purificatory practice given for the evening. In addition regular individual
training with the trainers and Satsang should be practiced.

Practice and Efficacy of Sri Ramchandra¡¯s Rajayoga (2004) - Page No.167


(First Commandment) Thus the first and foremost commandment relates to the proper
observance of Sandhya. We find that in PAM, the trainer at the very outset weakens the
downward tendency of the Abhyasi by the effect of his own power, so that it may get
automatically diverted towards the Divine. In this process everything that comes into activity
by the effect of the Divine flow tends to fly towards the Origin. Thus when downward tendency
of the mind is checked the thought of reaching the Origin revives in the heart. This enables
the abhyasi to develop regularity in the sadhana.

Imperience Beckons (Second Edition - 2005) - Page No.84

(Second Commandment) The diversion of the flow of thoughts from the lower levels of
physical and vital planes due to our sadhana and the help through Pranahuti offered by the
trainer in this system enables us to develop an awareness of our lower level and helps us
conform to the instruction given in this commandment.

Imperience Beckons (Second Edition - 2005) - Page No.89

(Third Commandment) We shall examine the next concept introduced by Master in this
Commandment. "Rest not till the ideal is achieved". Here there is an advantage for those
practicing PAM, because the influx of Pranahuti is a matter of abiding experience of the
aspirants, and this propels them to not take rest till the experience matures into a state of
being with the Lord. By saying that we will not rest till the ideal is achieved, we are firming up
our will to be with the Master till the goal is achieved and thereafter abide in His
Consciousness. We have accepted Him and we can always feel that His support is there. He is
ever prepared to help us. He needs no rest. Because even if we rest He will be active still, once
this path is followed.

Imperience Beckons (Second Edition - 2005) - Page No.96

Many seekers enter into this field of spirituality and express keen concern for realisation of
their true nature. The rigors of practice and the experience they have make them move a
considerable distance. But a state of complacency develops when the experience of meditation
and the changes observed in oneself are felt as satisfactory. In the long journey through the
desert, oases are there but they shall not be our resting places. The famous story of the race
between rabbit and the tortoise is a standing example of taking rest forgetting the goal.
Unless a Master of calibre is available one is likely to lapse into deep slumber half way in the
path.

That is all about Sadhana and restlessness required of us. Once we understand our inseparable
relationship with the Divine during our meditations through our progress in the path of
spirituality, and this gets fomented by the constant watchful eye of the Master, clarity of the
goal emerges and we implement this commandment easily.

Imperience Beckons (Second Edition - 2005) - Page No.99

(Fourth Commandment) The diversion of thought to the source from the mess we have created
for ourselves is no simple task. He advises us to attach ourselves with one of our fellow beings
who has controlled his downward tendency of thoughts and is willing to assist us in become
plain and simple in tune with Nature. Once we attain our original state of purity and express
the sole values of Nature of sincerity and service we tend to be considered as divine by others.

Imperience Beckons (Second Edition - 2005) - Page No.103

(Fourth Commandment) But when we want the Divinity to express itself through us totally and
fully and people should see only Divinity in us, it is not miracles that help us but living in tune
with nature and simplicity of existence.

For achieving this condition of purity and identicality with Nature, we must go on reducing
activities shaking off all superfluities that have entered our being and arrive at a balanced
condition of being. This is possible only when we associate ourselves with one of our fellow
beings who has shattered his network and has journeyed far into the Infinite Ocean of Bliss.
This is possible through practicing PAM where there is assistance from another person who
has tread the path and knows all the vicissitudes in the journey to the Infinite. We experience
our oneness with Nature and the vast expansion imperienced propels us to comply with this
Commandment.

Imperience Beckons (Second Edition - 2005) - Page No.104


(Fifth Commandment) Master in his fifth Commandment states "Be truthful. Take miseries as
divine blessings for your own good and be thankful." It is necessary to know that our real
condition/status is that of devotee. This call to live true to our condition of a devotee is
possible only when we understand the lesson of 'nothingness' that is given to us every time we
take Pranahuti. This is what we mean when we say 'imperience beckons.' When we try to live
according to our status of a devotee we are faced with many problems that cause misery to us.
To protest against such a serving for having practiced a value in life is immature. True it is that
the pain caused by the misery mentally and physically is hard to put up with. It is only when we
know and feel that inseparable oneness with the 'nothingness' that is experienced in
meditation, we feel enabled to look at things in an objective manner and accept every hurdle,
pain and misery in the path as a necessity to grow in spiritual life. In fact these miseries are
nothing but loss or separation that is felt by us of things, persons and ideas that we thought
are our own exclusively. This identification or owning of things and persons is the main
illusion that we are able to appreciate when we are merged in an ocean of bliss during
meditation where oneness alone is experienced without any duality. We really own nothing and
that is what the great Isa Upanishad states in its mantra that, all belongs to Him and therefore
relinquishing all we should enjoy and be happy. This approach to the problems enables us to
acquire one of the noblest spiritual qualities called as fortitude. Fortitude and forbearance
cannot be cultivated that easily without the awareness of the true nature of ourselves as
essentially Void/Nothingness. These attitudes are the basics of the quality of Yielding to the
Divine Will. Thus we find in our system these qualities are developed by the constant influx of
Pranahuti.

Bodhayanti Parasparam Volume III - Page No.113

(Sixth Commandment) The quality of our meditations as they mature, with the support
of Pranahuti enables us to move out of the particularized body consciousness along with its
network of feelings and passions and we start imperiencing our true nature of oneness with
the Universe. This awareness enables us to treat all as our brethren.

Imperience Beckons (Second Edition - 2005) - Page No.117

(Tenth Commandment) Master says offer prayer feeling the presence of God. This is essential
in as much as we are conscious of our deficiencies and it is only He who can hear our
problems and help us to come out of our helplessness in resisting carnality. The awareness of
the greatness of God automatically brings in us a certain amount of vacuum. This enables the
influx of the Divine, thanks to the introduction to the system of Pranahuti Aided Meditation
where our link to the Divine Master is established at the time of introduction. The imperience
we have at this time is the motivating factor for us in the coming days to pray.

Imperience Beckons (Second Edition - 2005) - Page No. 134


IMPORTANCE OF PRANAHUTI IN STAGES OF PROGRESS

The Central region which is the discovery of the Grand Master Lalaji Maharaj is the final limit
up to which we can move with the help of the practices stated earlier and the help of the
transmission the unique principle of this system.

Practice and Efficacy of Sri Ramchandra’s Rajayoga (2004) - Page No.163

Through Pranahuti aspirant can be lead to Realisation

Now the Lord of the day Sri Ramchandra asserts that through 'Pranahuti' a capable trainer
under His guidance can lead the aspirant through successive stages initially to liberation and if
cooperation is fully available to Realisation.

This is made possible by enabling the aspirant gain knowledge and enough control at each
knot to the extent that is necessary to move on to next knot. To explain further the growth
and understanding at a particular stage is brought to a condition when the next knot starts
vibrating or pulsating as if by resonance. The higher centre vibrates and starts being a pulling
factor (as if magnetic) of the aspirants condition from the lower centre where relative purity is
achieved. If total perfection at the lower stage is to be had then the progress or journey to the
infinite gets delayed. The Master therefore enables the aspirant to move on to the next stage
even if he had got only 40% or 50% knowledge at the lower knot. Comparing the secular with
spiritual is not proper. However, to understand we may compare this with the educational
system. Though the student has got 50% in all subjects, he is promoted to the next class and
we say he has passed the lower class. But we know that his knowledge in the lower class is
only 50% and 50% he does not know. But we believe he will gain mastery over that 50% at a
later stage when he is learner of greater lessons in a higher class. SRI Ramchandraji, the Great
Master, therefore, applied this approach in spiritual training also and enabled many an
aspirant to move on to higher stages though their mastery in each knot is less than perfect or
total. However, it is necessary that each aspirant should ensure greater understanding at each
knot for being a better vehicle for carrying the Master's Messages to all.

The Path of Grace (Second Edition - 2006) - Page No.162


In opening Knots

The knots are centers of hidden powers and most siddhas utilize these knots for the
performance of supernormal feats. In the yoga of Sri Ramchandra the aim is to utilize the force
or energy at each center or point or knot for moving upwards till the final goal is reached. The
dissipation of the powers at each knot will prevent them from being used for the upward
movement. Thus such an approach is considered suicidal to the progress in the path of
spirituality. On the contrary, it is possible and necessary that the power of the knots of the
lower levels could be utilized as successive rockets for going out into the vast spaces of one's
spiritual life.

The knots have to be first entered into. This is done by the sadhaka through constant efforts
at purification through special meditational practices prescribed by the Great Master and
through regular meditation. However, with the practice of PAM this becomes easier. The entry
into the knots where various spiritual states are experienced can not be done without the
whole surface being cleaned of all dark sediments etc., which are collected over the knot.
These sediments or black points or specks or even firm slabs require to be removed by the
application of will of the trainer through transmission of spiritual life force or Prana. The knot
is opened up gently through transmission and with this the soul is enabled to move freely in
the knot without in any way affecting the structure. It may be made clear that in the system of
Sri Ramchandra’s Raja Yoga, soul is always treated as a conglomerate consisting of four
principles called as Chit (consciousness), Manas (mind), Buddhi (intellect) and Ahankar (ego).
When we say the soul moves freely in the know it is meant that the consciousness moves in
that realm and has the awareness of the nature of the knot and conversely the fact of
purification is known when the characteristic of the knot is felt by the aspirant.

The Path of Grace (Second Edition - 2006) - Page No.119

Help of Master in Second Knot

As is obvious any progress in the realm of spirituality is only by extreme devotion to God and
commitment to reach the Goal. It is devotedness and devout application of one's energy that
leads to this knot. Having had some success in the knots 1 and 1b it is most likely that the
sadhaka feels that he has developed spiritually and fall into the pit of pride of being 'one up'.
But the aspiration of the sadhaka aided by the Pranahuti (transmission) from a competent
master surely helps overcome this problem. It is clear that the most important element on the
spiritual path of the aspiration is inspiration. It comes as the divine response to his aspiration.
Aspiration, inspiration, spiritual discrimination and intuition, the joy of the heart are so many
aspects of the consciousness had in this sphere of the spirit. For the first time we feel
lightness of being and feel as if we are birds soaring with both the wings fully stretched.

The Path of Grace (Second Edition - 2006) - Page No.142

Assistance of the Master to rid of Aavaranas

'Aavarana' may be considered as the grossness or perverse tendencies of the mind that got
solidified and became part of the nature of the aspirant. These are either consequent on bad
actions or Karmas. The Jains have a very complex theory of explaining the accumulation of
matter ('Pudgala') on Soul. Master in His work 'Reality at Dawn' states that these Aavaranas are
gained by souls almost from the beginning. "From the primary state of existence of the soul in
its most subtle form we marched on to grosser and grosser forms of existence. These may be
expressed as coverings round the soul. The earliest coverings were of the finest nature and
with them we existed in our Home land, the realm of God. The additions of more and more
coverings of ego continued and
subsequently Manas (Psyche), Chit (Consciousness), Buddhi (intellect) and Ahankar (Ego) in
cruder forms began to contribute to our grossness. In due course Samskaras (impressions)
began to be formed which brought about their resultant effects". To rid ourselves of these
aavaranas (which may be almost equated with the 23 concentric circles consisting of the layers
of Maya, Ego and Splendor) is not an easy task to be accomplished. Here comes the assistance
of the Trainers and the Master.

Bodhayanti Parasparam Volume I - Page No.75

Relevance with Five Kosas

It is necessary to recall that all existence consists of five kosas starting from
annamaya kosa through pranamaya, manomaya, vijnanamaya to anandamaya kosa. The soul is
enwrapped by five sheaths of consciousness is a well-known fact. It may also be remembered
that the aspirant in Sri Ramchandra's Rajayoga does not go through the journeys fully in
various knots and is allowed to move on to the higher stages by the Grace of the Master
experienced through Pranahuti and therefore there is considerable portion of the journeys to
be done there. But the Great Master identified the means by which the Aspirant need not
struggle himself at the lower levels and that one may virtually complete the journeys at the
lower levels by going through various knots beyond the Prapanna Prabhu gati.

The Path of Grace (Second Edition - 2006) - Page No.215

We have been considering the nature of the Kosas that bind us and the basic frame of
reference we have accepted so far is the traditional one having its origin in the Upanishads. We
have also considered as to how the practice of Pranahuti Aided Meditation will assist us in
clearing our path and enable us to move forward in spiritual life. We shall now look into the
realms beyond the Anandamaya Kosa promised as achievable during our life time in this
system.

Ananda is not the final state and we have to go beyond Ananda or Bliss is by itself a difficult
concept to understand. Knowledge fails after the Vijnanamaya Kosas is what we have seen
earlier. Understanding also fails after Anandamaya Kosa. However let us see with the super
consciousness impregnated Buddhi that has become possible through Pranahuti what we can
share beyond the realm of Bliss.

That there are bondages beyond Anandamaya kosa is for the first time revealed by the Master.
Till the Advent of Sri Ramchandraji Maharaj of Shahjahanpur, U.P., India, it was considered that
Sahasrara is the last resting place for the Yogi and it was described and experienced as
Satchitananda. The five Kosas end before that and Bliss is experienced.

Master has described the spiritual journey of the aspirant to be through a total 23 circles or
rings covering 5 rings of Maya, 11 rings Egoism and 7 rings of Splendour. He has stated that
even the greatest saints like Saint Kabir could cover only 16 consisting of the 5 rings
of Maya and 11 rings of Egoism during their life time. Master asserts that the areas of Central
Region covering 7 rings of splendour were never experienced while in life by any person,
during his life time and these realms are made available to the human being so that we reach
the Centre or the Base for the first time in human history by the grace of the Grand Master
Pujya Lalaji Maharaj.

The five rings of Maya broadly may be considered as the binds of the 5 kosas. One who
crosses these rings/binds is considered as a person liberated from the cycle of re-births. But
realization of our true nature is different chapter that starts only from here. The 11 rings of
Egoism are the ones that are formidable to cross over and the help of the Master
through Pranahuti is perhaps the only way for us.

The Path of Grace (Second Edition - 2006) - Page No.384

It is a matter of one’s own personal experience to say any thing about the regions beyond the
Anandamaya kosa. That quiet a few of the aspirants have actually entered into this realm is a
matter of happiness to be shared and the value of this system will stand proved with the
dedicated sadhana that many are putting in the field of spirituality. Wonders of Pranahuti are
in the realm of the spirituality pure and simple and human destiny to live in God, by God and
for God will be realized sooner or later.

The Path of Grace (Second Edition - 2006) - Page No.387

During meditation we hold the thought of the Divine Light without luminosity in the place
where the heart beats unmindful of the thoughts that come up for fruition. How is it possible
to leave our thoughts alone and be indifferent to them? Though we are asked to ignore them
as uninvited guests it has not been possible for many in practice to achieve to achieve that
state. It is clear that thoughts are quickly changing patterns. Awareness has a natural tendency
to notice change. Attention is automatically drawn to the running succession of thoughts. The
nature and content of these thoughts we know relate to ourselves or matters in which we are
involved or interested. To consider these thoughts as ‘simply thoughts’ not owned by us as
advised in several systems of meditation, is impossibility and one ends up with total
disillusionment in meditational practices.

These thought patterns due to the fact that we do not give attention to them cease to be
capable of forming karmic matter. This is an important factor that we should note, as any
thought owned and accepted is capable of forming impression. It may be that we value certain
things more than peace or rest during meditation and therefore our attention is diverted to
them. Because of this only there is a tendency to run after the thought during meditation also.
The effect of Pranahuti is such that though we tend to run after the thoughts some times
during the process of meditation, we are not aware of them at the end of meditation session.
This is one of the greatest boons of this system and needs to be appreciated by all.

The Path of Grace (Second Edition - 2006) - Page No.300

Due to the method of being totally indifferent to the thoughts that arise during meditation
treating them as uninvited guests we cultivate what may be called as passive awareness.
Passive awareness in the beginning yields to the higher aspiration and due to the influx
of Pranahuti we get into states of consciousness which may be called non-concentration
concentration.

The Path of Grace (Second Edition - 2006) - Page No.353

Let us now examine the nature of memory. In spiritual discipline we classify memory into two
types. One relates to the cerebral memory which consists essentially of memory of the current
life and the other extra cerebral memory that relates to past lives.

The cerebral memory is stored in the brain and relates to the Annamaya Kosa and Pranamaya
Kosa. Almost all the memory that is used in our life relates to this memory only. Before we
enquire into the nature of memory of the past lives it is necessary that we relieve our selves of
the weight of the samskaras caused by the actions/thoughts of the present life. These
thoughts are the one’s that are retrievable under hypnosis without being filtered by the
conscious mind. This possibility made many think that all memory including those of past lives
can be recalled during hypnosis of different varieties which is not true. It is only Pranahuti that
is offered by a qualified and competent person that can clear the samskaras of the past lives.

The Path of Grace (Second Edition - 2006) - Page No.328

It is the Jiva (excluding the physical body and as Tanmatras) which together with Atman goes
through the chain of repeated births and deaths. While Atman consisting of Buddhi,
Chitta, Manas and Ahamkar is capable of rearranging and realigning the impressions to suite
the changed times and circumstances to enable fruition of the same the actual field of
experience is the embodied being or Jiva, that remains at the centre of desire oriented sensory
activity and suffers from its consequences. Pain or pleasure is enjoyed in the brain or the
mental plane only, though Medical science is yet to confirm this. In the case of persons who
have stopped forming samskaras or impressions by adopting the method of surrender to the
Master thinking him to be the doer, knower and enjoyer, the only task that remains to be done
for coming out of the cycle of births is the clearing of the past samskaras and vasanas.
Through the cleaning process, meditation on the lines given by the great Master and constant
influxes of the Pranahuti which eradicates the vasanas one is enabled to cross over the cycle of
births in the system of PAM.

The Path of Grace (Second Edition - 2006) - Page No.382

While the Master has given practical meditational exercises to deal with the problems of the
Annamaya, Pranamaya and Manomaya kosas here while dealing with the problems of
Vijnanamaya Kosa he has not specifically given any method. But in his greatness he has given
the methods to be followed by the trainers.

The aspirant in the path of PAM is first enabled by the process of Pranahuti to move into the
Upper portion of the heart and thus live the life of a human being. Apart from this the aspirant
is also guided gently into the realms of the Atman by diversion of the inner spiritual flow.
These two techniques he has given to the trainers and which he supports all the times is the
unique feature of our system. Without these areas of help it will be well neigh impossible for
us to have moved into the higher planes of consciousness as our experience informs us.

The Path of Grace (Second Edition - 2006) - Page No.362

The journey to the state of Nothingness has to be invariably through the five kosas. Our
beloved Master has identified 13 knots in the human frame that work as centres or knots of
obstruction in the path for our spiritual progress. He has also identified 64 points above the
level of Prapanna Prabhu. (Near the knot 10)

Each of these knots has five levels relating to the five kosas. When we traverse the knots we
have to invariably go through the experiences of the nature of the knot colored by the
different sheaths. Each one of them has to be gone through thoroughly. Then only the
complete laya in the knot is possible.

How ever because of the influx of Pranahuti, Yatra or journey in each knot is expedited leaving
the aspirant to complete the experience in the knots. Since the aspirant does not go through
the full course of experience in each knot and in matters related to the five sheaths in the knot
he finds it difficult to progress in the higher regions.

The Path of Grace (Second Edition - 2006) - Page No.334


SUPPORT OF THE MASTER

Divine Will

For everything that is asked to be done by the aspirant or the trainer, I find the general
approach is 'that by the grace of Master the task will be done.' This is the real attitude
provided the individual also Wills for performing the act and does in fact Act as he should. To
think that one's weak Will, will be strengthened by the Masters Will is not the correct position.
The intention of the Divine is universal and beyond time and space. It is always there to
support a good cause. It backs up every good intention of any individual. Thus the Divine
intention has a direction, a focus and a force - the fountain is always there. There is no gain
saying to state the individual will is backed by Masters Will to avoid one's responsibility. This
no one can do without compromising on the quality of transmission and one's dedication to
the divine service. We stand on our feet and to state that the mother Earth enables us to stand
makes as much sense as to say we have the divine backing. We are divine by birth and right
and when our Will is divine in its nature it is truism to say that it is backed by the Divine will.

Master has asserted that the power of transmission or Pranahuti is a yogic attainment of a very
high order which a yogi can infuse by his own Will force, the yogic energy of godly effulgence
within anyone and remove anything unwanted in him or detrimental to his spiritual progress. It
is obvious that there is need to develop one's own Will for offering Pranahuti. The attitude of
some that it emanates from the blue skies or other sources is not correct. That the individual
can develop this kind of Will only when he owns up the conditions in Brahmand is a matter that
is well understood by all discerning aspirants.

Such can be the possibility only when one assiduously practices the system with
an absolute Will to the reach the goal.

Bodhayanti Parasparam Volume III - Page No. 331

The qualities of Divine Will are some of the most powerful forces in the universe. These forces
cannot be used by any one without actually being prepared for using them. In our system
those who are stabilized in Brahmand mandal have such capacity. At no stage the individual
aspirant in the path has any direct knowledge of the same in as much as the pind mind cannot
grasp the same. Some arm chair philosophers think they can consciously draw the divine will
and improve their quality of life. Such are asuric souls. It is true however such an alignment
assists us in participating with Divine Plan and the higher purpose of our life.

When an evolved person aligns with Divine Will he feels that the quality of his vision
(sensitivity) has improved. We find our depth of intuition has increased. We feel we are
released from limitations, and our spirit liberated from the bonds and we find ourselves
enabled to do creative work all at the behest of the Divine Master. As you we live in the
consciousness of the Divine Will we become more conscious of our higher path and of those
activities that fulfill the meaning of our life in this earth. As we live in the Divine Will more and
more we become more conscious of the plan of humanity and its higher purpose, the Masters
and Enlightened Ones, and the larger whole of which we are a part.

When we are well aligned with the Divine Will we get certain capacities that are put into action.
We first of all become capable of being permitted to do Masters work that is the capacity to
Transmit.

 Transmitting the Divine Will is the initial way of participating with the divine work.
These persons can receive and transmit Divine Will to any area of life as per the divine
injunctions. It should be clear to us that the Divine Will is not about reaching a goal or fulfilling
the need to achieve by sheer force or determination. Divine Will is a powerful force of pure
spiritual energy that comes from the Master. It creates an enormous infusion of spiritual
energy into our life that awakens new consciousness and realizations. As we work with Divine
Will we are strengthening our personal will, setting our intention, and aligning with our
individual will. Divine Will infuses our personality with new skills and more power to carry out
our spiritual goals and purposes. Working in this way we can create profound and wonderful
changes in our life.
 Transcending: When our will is in total alignment with the Divine Will our
understanding becomes whole and complete and we gain capacity to see the past, present,
and future if need be and if such a knowledge is required for doing good to the person or
object which is under study. The divine will then transcends the limits of the personality self
which is encased in the world of form and name.
 Transforming: When Divine Will is transmitting it transforms that which receives its
transmission. Human progress out of its ego-centricity to the cosmic centricity is the result of
such cooperative and collaborative effort.
 Transfiguring:The individuals who are assisted through the divine will to grow and
transform into real human beings are enabled to seek the Source and in the process develop a
global perspective. The individual no more is personal but becomes the transpersonal. Divine
Will accelerates our evolution.

Transmitting the energies of Divine Will can help accelerate our and other's evolution. This is
however possible only when the transmitting person is connected through proper line of Order
of Masters to the 'right channel' that is straight and near most to the Base or God. Without
such a connection it can only be delusion or our imagination. Divine support by way of the
Divine Will does come when we call upon it with an attitude of yielding and submissiveness
even as a servant. This is clearly explained by the Master in his treatment of the subject
"suggestion". This is the Divine way.

Bodhayanti Parasparam Volume IV - Page No. 259

The play of the Divine is thrilling when we see that as we get fomented by the Divine Will
or Pranahuti it becomes easier to see what we need to do, and energy comes with it to assist
us in carrying out the actions that seem indicated. Many of the changes in our consciousness
do not appear in concrete form and shape. These expansions of consciousness do not get
recognized until months or years later. Once people expand into a new level of awareness,
they usually do not remember what they were like before, and take the new consciousness for
granted. This is because in advanced persons the Divine Will simply supersedes and becomes
their will. The condition appears to be what have always been.

When we say that the Divine Will has become the personal will we do not mean that we are
"taken over" by Divine Will, and that suddenly everything will work in our life without our
needing to do anything. We live on a planet of free will or Karma Bhoomi, and we are learning
how to choose those things that are for our higher good. We are the persons who must take
action and carry out the inner directions that are emerging and Pranahuti and Divine Will is
always there to assist us in the task that yields maximum good. But this requires that we learn
the spiritual discipline of always yielding to the Divine Will.

Once this is done opportunities will come to us, new paths get opened up, and our
consciousness continues to expand. Divine way then gently urges us to move in certain
directions and make us more attracted to our higher good. Master says one may not be even
aware of these changes and the work that one is doing.

Pranahuti in the Divine Way, enter into our life and assists us in transforming our life, linking
our personal will with a great force that will add to our power to transform our life. Changes
will occur in any area of our life where it is fomented because Divine Will transforms whatever
it is transmitted to. However we seem to never know what those changes will be, when they
will come, or what form they will appear in. Because of these only repeated sessions
of Pranahuti is advised for the individuals in the path. The changes that do come about always
bring us closer to the "Divine Blueprint" of our life and to our path of higher evolution.

Aligning with Divine Will ensures transformation of humanity. Most of humanity is not yet able
to experience and align with Divine Will, for doing so requires a degree of sensitivity to subtle
energies. When even a few people align with Divine Will and live their lives accordingly, these
qualities of Divine Will can be known by many, and eventually by everyone. This has been the
call of the Master to all his associates and this has been our aspiration too.

Bodhayanti Parasparam Volume IV - Page No.264

Difference between wish and will

It may not be out of place here to mention the difference between wish and will. Wishes,
however pious, do not generally yield good results. Will is a concrete idea that is acted upon
within a certain spatiotemporal frame. It is the will that is executed into an action through
suggestions in a subtle or subtler or subtlest way.

Bodhayanti Parasparam Volume I - Page No.125

Importance of Will in offering Pranahuti

Our Master, Sri Ramchandraji Maharaj of Shahjahanpur stressed the fact that our mind is filled
with countless thoughts, and therefore making each individual thought extremely weak. Will
enables, instead of these many useless thoughts, to have a single or only one thought and
thus ensures that the thought power is concentrated and gains the capacity to have wide
influence. This is what we stress in asking aspirants to develop single pointed orientation.

We know that all great men are great because of their ability for strong and focused, thinking.
This was the case with saints, scientists and scholars. Adi Sankara, Yajnavalkya, Plato, Panini,
Patanjali or Isaac Newton, Thomas Edison, Ramanujam or C.V.Raman and many more were all
persons, who were conscious of and able to apply their extraordinary powers of concentration
to exclude all else but the object of their investigations. That is the special will that Master
talks about. Any and every one can develop that to the extent he is capable of, is what our
Master assures.

The development of this Will is essential to offer Pranahuti. Pranahuti is always offered with a
firm conviction that it works and there is no doubt that is entertained by the transmitter. If
there were to be doubt Pranahuti does not occur. Intention or sankalpa is the one truth that is
there always. It is the Intention (of God) that is the cause of the universe. It is a spiritual truth
that there is an immeasurable and indescribable force and absolutely everything that exists in
the entire Universe/Cosmos is connected to it. This is what is called by many as spirit or
consciousness. When we are developing our unfailing Will we are only pressing into service this
universally available force for the betterment of the quality of life in general. This force is self
creating (that is inexhaustible), kind and loving granting peace to all who share it and make
everyone in its fold consciously feel the calm that is faintly reflected when a person feels in the
lap of the mother.

Though the force is there to be tapped by all, it is only those who have the connection to the
source that succeed in making their Will indubitable. One needs to be in harmony with the
Source from which all that is, has emanated- what Master calls the Base. 'That we have the
power of the source' is the first conviction or faith that is required in the development of the
infallible Will. Possibly that is the reason Master repeatedly states that the human mind and
divine source are of similar nature.

It is only when we allow our connection to get loosened, and rusty up the link between us and
the Source by living at the lower levels of consciousness we loose our capacity for the
development of the firm Will. This fact informs us the logic between the purificatory processes
that are advised by the Master. Thus we see the cleaning process not only helps us to get rid
off the samskaras and impressions we have gathered around us but also for the development
of the Will that is most essential in sadhana. The genius of the Master is such that a method he
has given us does more than one task.

Bodhayanti Parasparam Volume III - Page No.326


Trainer’s Role

The trainer assists the aspirant in reaching the goal through various methods given by the
Master. In order to successfully accomplish the task he uses Pranahuti.

 Pranahuti is the tool used by the trainer to foment with his own internal divine will
power the various conditions in the aspirant and thus give him a satisfaction that he is in the
hands of a competent person.
 The internal spiritual condition of the trainer is such that persons sitting near him
automatically feel a certain amount of calmness or peace. This also encourages the aspirant to
pursue the path sincerely.
 The self of the aspirant has to be turned to Divinity. This has to be done so that
harmony is developed by him and his Self (Ego) is reduced.
 The trainer has the knowledge of centers and the energy they contain, and he exercises
his will to direct the Divine power coming to him towards the aspirant.
 Various methods have been given to the Trainers so that they may introduce Divinity
into the Abhyasis who are dormant.
 The trainer has also to do Yatra in the case of aspirants who are not able to progress
on their own even in initial stages. This is sought to be done through fomentation of the
condition into the aspirants system.

By these efforts what is the moulding that is effected? Master states that 'So long as there was
the Balanced state we had no form of our own. We have simply to unfold ourselves and restore
our own Balance which we had lost.'

Bodhayanti Parasparam Volume IV - Page No.224

Introductory Sittings

We establish a link with the ultimate source of consciousness which, we are capable of
touching namely that of Sri Ramchandraji Maharaj. Beyond that we are not conscious of what it
is.

Bodhayanti Parasparam Volume I - Page No. 13


a) First sitting

The very first sitting that we are going to have, we tell the new practicant that this person is
getting introduced to God through the masters. We use the word Divine. Dr. K.C.Varadachari
as a philosopher, as a scholar he used this word several times, ultimate. Babuji uses the word
BHUMA, to refer to that condition which is not the last one, which is actually the penultimate.
Ultimate is ultimate only - void. The Bhuma is the one that expresses. The mother is the one
that expresses. That connection, that ensures the source. The persons, who are introduced,
feel as vibrations as something that moves in their body, some force that enters into them.
This is the first parameter that an Abhyasi can have to show that he is experiencing a
consciousness of a higher type and during that time he is in an altered state of consciousness.
He is not in the consciousness of his body, but something else. There is something of a
change. At least temporarily an altered state of consciousness he has, that gives him the quiet
that gives him the calm that gives him the peace. This is had in the very first sitting.

Bodhayanti Parasparam Volume I - Page No. 14

b) Second sitting

In the second sitting what is done is we try to give the suggestion through the process of will
that this person is moving from the animal state to the human state. Not all of us are born as
humans, totally. We are human, we are also animals, it is our duty to reduce the animal and
move on to the human level. That is our right. That is the only justification. Then only our
existence is justified, otherwise we have wasted, squandered the opportunity. We enable the
applicant, we enable the aspirant, and we enable the practicant.

Bodhayanti Parasparam Volume I - Page No. 15

c) Third sitting

In the third sitting we divert the flow towards the Atma chakra also to some extent, so that the
aspirant understands the interdependency with God. The flow has to move on. At present the
man thinks that he is totally independent. Every animal thinks that it is independent. He does
not understand the inter-dependency. Inter-dependency is the concept that is understood
only by the man. The animals do not have the capacity. The moment we are established at the
human level we will be also given information that we are interdependent. We are dependent
on the Divine; the Divine is dependent on us.

There are two aspects which have to keep in mind here. Saswaroopa jnana occurs. Real nature
of man is to feel the dependence of the man and also understand that the divine depends
upon him to show its greatness, the manifestation, the beauty of manifestation, the work of
God is present in the world and the universe. All of us are the work of God and it is our duty to
present ourselves in the best form. We cannot present a bad picture of our self without giving
a bad name to the creator. We may understand the importance of being perfect only when we
know our nature is perfect and he is dependent upon us to show his greatness. If there is no
world, if there are no men, then there is no question of anybody talking about the greatness of
the God anywhere.

It is our duty as the expressions of divine to show that the divine is great in the respect in
which he wants us to show. All of us are not given the same capacities. All of us not born in
the same way. Each one of us is capable of perfection. We should move to our perfection and
say this is our perfection. If we try to imitate other persons then we are trying to be other than
ourselves and therefore we fail. We should express everything that is given to us by God,
without any inhibition as an offering to the divine and then say I have expressed you in the
best form that is possible. That is the goal. That is the way in which we have to move. For that
suggestion is given by the trainer that this man is understanding the nature of his self. These
are all the three dynamic aspects of our system, which is done at the introductory sittings
itself. Then a will that he progresses on the path is given and he is maintained at that level in
the third sitting. These are all the procedures of introduction. This is how the Pranahuti or the
support of the master is taken.

Bodhayanti Parasparam Volume I - Page No. 17

What is Fomentation?

Here the question is fomenting. Unless we have got the capacity to foment the others, to say
that I foment the other person with the condition to ridiculous. If you are using the hot water
bag and if it does not contain hot water, it can never foment. But illusions are many and we
have got the excuse that Master will do for himself and therefore you get into a mess. This is
the problem. This applies to all, when we try to tell somebody else about this system and if we
don't follow the system ourselves a condition which we don't have, the chances are, the other
man is not likely to hear what we say. If we have the condition of allowing it, naturally the
other man will hear it. Sincerity gets exposed.

Bodhayanti Parasparam Volume I - Page No.427

Every regular trainer is one who has access upto Brahmand and in a sense crossed the Pind
desh. The task of training was already sought for by them and has been permitted by the
Mahaparishad. Yet on evaluating their work it is found most of them are not attentive to the
calls of the Master and entrusting the work itself is becoming difficult and task is being
assigned to others by the Master. They seem to be particular of the physical presence of
the abhyasi for doing any work but that is not necessary. We should make ourselves automatic
transmitters and maintain ourselves at the height and pitch of our real status. We seem to
allow ourselves to drop to lower levels of existence; if it is not bestial it is corrupted by
jealously, envy and avarice and greed. We are not attentive to the Master and miss
opportunities. It is absolutely a must that we are always attentive to the Master and try to
come up to His expectations by accepting the work whole heartedly. The need for cleaning the
atmosphere, the immediate environs, the people in and around in their area of living etc., are
all tasks that are ever waiting for our help. How is this done? Master has used two concepts of

1. Pushing an aspirant and

2. Pulling an aspirant.

The first is done by constant and persistent cleaning and second is done by fomentation. The
first one you are already fully informed and any slackness is due to indolence and laziness and
lack of commitment. As far as the second one is concerned it is done by raising ourselves to
the desired level of higher consciousness and transmitting from that level. If Viveka is sought
to be brought in an individual or an area first lift yourselves to that level and being in that level
foment the aspirants Viveka centre and similarly in the case of an area attended to.

A trainer is one who has opted to work for the Master. Master says that "Human perfection lies
in realising the Master as Master in true sense, and oneself as His slave devoted entirely in His
service". Unless this attitude is firmly established in the minds of the trainer, the training is
bound to be far below the mark. By developing this attitude the Master says "One created in
himself a state of negation which attracts His direct attention and establishes a link with Him.
Now it becomes incumbent upon one to discharge his duties in like manner, keeping the link
in tact, so that the Master's greatness be engrossed upon his heart and he may be in His direct
view". It is hoped that all the trainers will introspect and try to improve their commitment to
Master's work.

Bodhayanti Parasparam Volume I - Page No.212

Trainer’s role in Purifying the aspirant

The Trainers have an important role in the process of cleaning of an aspirant. The Trainers
clean the sadhaka at different times.

The Trainer attends to the cleaning of the Aspirant when introducing him to the system of
sadhana. Here the attempt is to clean to the extent required for invoking the presence of the
Divinity. Actually it is Master alone who introduces in the aspirant the pure state of Divinity
which he is having because this is His work. For the sake of help and co-operation he
prescribes certain methods. Therefore it is the duty of the Trainer to prepare the sadhaka for
this Divine work. Then the introduction becomes perfect. What should be noted here is that
the idea of the Light without luminosity on which the aspirant is asked to meditate upon
should be an idea that the Trainer is able to maintain steadily while cleaning the aspirant. If
this is done then it can be concluded that the cleaning has been attended to properly. The idea
of cleaning other knots in the Pind Desh also is for the purpose of achieving this. There is no
yatra that we do at the time of introduction nor cleaning the elements with which the knots are
connected.

The Trainer has to attend to the cleaning of the aspirant while giving individual sittings. Firstly
he should ensure that he is able to maintain the thought of Divine light which would mean the
aspirant also is able to either at the conscious or subconscious level. Then only further process
of cleaning the centers can be taken up.

While thus attending to the centers the Trainer should be able to maintain the thought of the
knot steadily. This comes naturally only when the center is cleaned of unnecessary ideas or
thoughts that somehow got mixed with it due to the Samskaras of the sadhaka. Cleaning
would mean only this in this context.
When the Trainer is able to maintain the thought of the Divine light and also the nature of the
knot that is being attended at the time, he should wait for instructions of the Master to
perform any yatra if the Yatra has not started on its own.

Bodhayanti Parasparam Volume I - Page No.80

What is the extent to which an aspirant can rely on the help of the Master or the
trainer to get rid of impurities?

Man has three types of impurities: Mala, Vikshepa and Aavarana. Master states categorically
unless these impurities or coverings are removed, inspiration or guidance from the inner voice
is meaningless. ("Reality at Dawn", p. 59).

Mala means superficial impurities or dirt that are caused by lack of control over the senses,
such as laziness, sloth, attraction to trivia and giving up impulsive tendencies towards sensory
pleasures.

Vikshepa means the unreal projections of desires for enjoyment, such as greed avarice,
jealousy and others.

Avarana means the layers of grossness due to past Samskaras or impressions in the five layers
of our being named as Physical, Vital, Mental, Aspirational and Ecstatic (Annamaya, Pranamaya,
Manomaya, Vijnanamaya and Anandamaya) which drag a person down through formation of
the Antahkarana (Inner Apparatus that moves from one life to another called as Jiva) and form
as a barrier for the Union between man and God which is the primary right of every human
being.

How then are we to get rid of these impurities? What is the role of the aspirant and what is the
extent to which he can rely on the help of the Master or the trainer?

By practicing sincerely the Masters' Commandments one can easily avoid the mala or dirt.
Avoidance of mala is the basic duty of every aspirant.

Bodhayanti Parasparam Volume I - Page No.70


Vikshepa is really the base for all impurities. Our desires seem to be capable of making us lose
all sense. The desires range from those arising out of sensuousness leading to anger, rage to
fine shades of egoism. The emotional problems arising out of attachments wisely stated as
Eeshana Trayas (namely attachment to Wife, Sons and Properties or Money). These are the real
problems before an aspirant. Master therefore, advocated certain practices to be performed by
the aspirants to check their influence on the aspirants.

The meditation on points A and B advocated by Master are meant to check the mental
tendencies caused by impurities (Vikshepa) on oneself who is other wise pure and should be
done assiduously by all aspirants.

Bodhayanti Parasparam Volume I - Page No.74

To rid ourselves of these aavaranas (which may be almost equated with the 23 concentric
circles consisting of the layers of Maya, Ego and Splendor) is not an easy task to be
accomplished. Here comes the assistance of the Trainers and the Master.

Bodhayanti Parasparam Volume I - Page No.76


LEVELS OF PRANAHUTI

Introduction

While discussing the issue of 'moulding' we should be clear as to whom we are referring to. It
should naturally refer to the keen seeker rather than casual visitor. The aspirant should be one
who would yield naturally to the Trainer leaving aside all his personal notions about the path
and the correctness or otherwise of the path he has been treading if any. His aim should be to
acquire naturalness and for this the Master asserts surrender and cooperation are the twin
sisters who help the aspirant in the path.

Master stated that the abhyasi proceeds in two ways and both are necessary, by the effect of
transmission and his own efforts. The light which the trainer infuses travels to the different
centers and a sort of vibration is felt by the abhyasi even at the higher points. The other thing
which the Preceptor does is to start Yatra to the different regions and centres.

The main point we have to be clear about in this context is whether all those who ostensibly
seek the assistance through transmission can be given the same and also whether moulding of
the seeker even with regard to goal clarity, determination to transform is also the task of the
trainer. Unquestionably the Original Prana or Pranasya Prana is that which is transmitted. While
the force is the same the level from which the Pranahuti is offered can vary is a point that was
clearly elaborated in the first issue of the Journal Imperience. This it is easy to observe
depends on the level of approach of the trainer himself. Therefore it becomes necessary that
the trainer always abides by the Master, in Him and for Him. This is a responsibility that clearly
vests with the individual trainers and they have to put in every effort in this direction.

Bodhayanti Parasparam Volume IV - Page No.222

Pranahuti can be offered through voice, touch and thought. As a matter of fact in the
spiritually developed persons, i.e. those who have become thoroughly dynamic, their speech,
touch and thought are always powerful. Revered Babuji says that these persons should not pat
a person in spiritual centres and advises them restraint in speech and thought. He says that
while permission to work spiritually is granted, the transmission is controlled through voice.
That thought in its pure and simple form is inaccessible to human intellect is clear. Such a
thought in action is the most powerful. Yet such thoughts as human beings are capable of can
be effectively utilised for the betterment of others through the process of suggestion.
Suggestions, the Master classifies are of three types; subtle, subtler and subtlest. The subtlest
suggestion is a mere supposition, subtler is an idea and the subtle is slightly weighty or heavy.
Suggestion for the improvement of others are given during training, and it cannot be
considered as any interference in as much they are meant for the development of the innate
conditions that a sadhaka is capable of. This is the service of the finest variety and the
sacrifice i.e. ahuti is the rarest type that human beings are capable of, for which of course
everyone has a right to aspire for.

That Prana is of the nature of pure thought and that is what makes human beings important in
the scheme of Divinity in as much as he shares the nature of original stir in a way that no other
being animal, or devas etc., is capable of is now fairly established. That human life has been
regarded as most fortunate is no new concept for any religion but the main reason why it is so,
is what is established by Revered Babuji.

Transmission or offering (ahuti) of this Prana is further classified by the Master. It can be
expressed through voice or communicated through touch and thought. He makes it a special
point to mention this while he was explaining how it is done in the case of granting permission
for work. In case of need for work the suggestion has to be necessarily at the more grosser
level and voice is used, in that context.

However, for efficient working through Pranahuti it is necessary that we understand the
various levels of thought. As already explained the causal and astral forms are finer to the
material. A suggestion is variably a thought. This must be invariably kept in mind. A thought
when not expressed, is the subtlest and is the most potent to bring out what is contemplated.

However, this is further explained by Revered Babuji when he compared it with Sruti. To catch
thought at this level means the capacity to receive the orders of the Divine. This is a very rare
achievement.

But Richas is something any advanced person in spirituality can try. As a matter of fact every
sadhaka should try to construct richas when he is not able to understand the commands
received during meditation; which by now it should be clear is something that would be
normally missed.

The transmission of the highest type is that where no expressed thought is in action. This
means that the person who is transmitting should be established in "zero" consciousness or
lives, moves and has his being in VOID. Such personalities are rare. They arrive according to
the Master at the instance of Divinity and has no motive for any of their actions; in fact they
are not in that realm of consciousness.

Having made ourselves clear about this, transmission or Pranahuti that a sadhaka can have
from any trainer who is a brother or sister will be of the level of subtle or subtler. Subtlest they
are capable of, not because of their capacity but because of the temporary stages of Laya that
they are able to secure with the Master at various levels. This experience shows or occurs only
when service to others is being done and one is not having such moments of unalloyed bliss
when one is meditating on his own. That such a thing is possible is what makes
the Rajayoga of Sri Ramchandra unique. His will to train whosoever is so universal, that its
dimensions are not only spatial, but temporal always. His presence is felt by the constant
pouring of the unique bliss that is available for all Divine-seeking souls. That they receive such
a grace through someone who is capable of sharing that sublime (subtlest) thought is but
natural; however shallow or restricted that sharing may be. This explains why the Master used
to say that Pranahuti is of the same nature from whatever source it may come from.

Bodhayanti Parasparam Volume I - Page No.304

What are the levels of offering Pranahuti?

Pranahuti can be offered from different levels. The minimum level of Super Consciousness
called by Master as the "Super consciousness of the inferior type" is when a person lives and
moves in the portion marked as U by the Master in the heart in his book Efficacy of
Raja Yoga and has moved into the Atma chakra. A person who lives below this level can make
pious wishes but is not capable of Pranahuti which requires strength of will. It is common logic
that one can will what one has!
The next level from which Pranahuti can be offered is from Ajna. This is the level where
consciousness of the D1 type resides. This is an effective level and the sankalpa (will) of the
person has a sure effect though it may take time to materialize. Ajna is the centre from where
the Divine expresses itself in manifestation. At this stage, complete knowledge of all the 5
elements (Earth, Water, Fire, Air and Ether) will be there. Pranahuti of all elemental levels can
be offered by a person who is established at the D1 level of super consciousness. D1
consciousness is typified by having Laya Awastha with the Master all the time, not just while
giving sittings. It should be an abiding condition in the Master¡¯s consciousness. Here the
controlling law is ¡®Order¡¯ (Rta) and the state of mind is that of Wonder (at Brahmanda
manifestation).

Pranahuti is effected from higher levels of consciousness and superior spiritual service starts
from those who are stable in Para Brahmand: At this level the plan of Manifestation of the
Ultimate is clear to one who is stabilized there. This is the 1st level of Higher order of spiritual
service. Here one is not bound by any laws except the law of freedom. This is the only
controlling law. The state of mind is that of Awe and wonder.

The 2nd level of higher order of service starts from the level of a person who is stabilized in
the Prapanna gati. The nature of Prapanna is that he is wonder-struck (Awestruck) at the
greatness of the Master. The feeling of worship is there. Worship is an emotion. Out of this
emotion, one acts or serves devotedly. Worship is emotion and devotion is action. Devotion
comes out of worship. Traditional people who do Japa (108 times, 1008 times etc) are trying to
stabilise in worship. This is not devotion. Devotion as said earlier is the result of worship. For
e.g., sweeping the temple whole-heartedly, as a token of his worship to the Master, is
devotion.

The 3rd level of higher order of spiritual service from the level of a person who is stabilised in
Prabhu gati. Here, the person acts with a commitment to participation. In the earlier state we
have seen that devotion is a reaction to the feelings of worship. For instance, the husband
helps the wife in the kitchen. i.e. he participates in the house-hold work as a matter of
commitment he made at the time of marriage. Participation in the Divine work is the condition
of a Prabhu.
The next level of higher order of service is from persons who are stabilised in Prapanna Prabhu
gati. At this level the cosmic order and inviolability of the law of Samavarti becomes prominent
and the Rta is imperienced. Here, one feels that everything is ordained and our participation is
nominal.

The next level of super consciousness is an off shoot of reflection of the condition of one of
the circles of splendor. This is the level of competence. This is a superior level of Dependency.

This next level of super consciousness from which a person offers Pranahuti is the state of
Aloofness. Here the one offering Pranahuti does not work on details but offers the same
irrespective of the consequences of implementing the orders of the Master received by him. He
is ordered to do so and he does it. This is ascetic aloofness. A close example could be a
soldier at war. The soldier just follows orders without questioning it or looking at the pros and
cons of the order.

The next level of super consciousness from which a person offers Pranahuti is the state of
Attachment to Divine: This is Saintliness. Here one doesn¡¯t care for anything and that is why
people mistake him to be doing nothing but all the while he is busy offering Pranahuti unaware
to himself and others. Only those who sit by his side and are sensitive can feel his work.

The next higher state of super consciousness from which a person works is the state of one
remaining in Remembrance of that which he knows and knows-not but with which he abides
all the time.

Thus we may see that there are minimum 8 levels from which Pranahuti can be offered based
on the capacity of the person offering Pranahuti. The base minimum as stated earlier in this
article is that one should be stabilised at the Upper portion of the heart and has progressed
into the Atma Chakra.

www.sriramchandra.org - web site


APPENDIX

TRANSMISSION-I

Yogic knowledge is unmediated knowledge. It is non-sensory and non-mental too. It does not
proceed by means of images or imagination of forms, either concrete or abstract, nor does it
look out for these presentations. It is an aesthetic-cognitive condition of feeling certain about
what is presented to the pure spirit; the pure spirit being one that has discarded its ego-
activity or ego-consciousness, or knowledge for self or ‘I’.

The attainment of this condition of knowledge is what is attempted by all the methods of
training known as hatha-yoga (physical control), through breath-control or the stirring up of
the inner nerves known as the right-breath (pingala or solar) and the left-breath (ida or lunar)
so as to arrive at the vibrations which are central or spinal; or the usually well-known steps of
the astangayoga-such as yama, niyama, asana, pranayama, dharana, and dhyana preceded by
pratyahara, and finally samadhi. These may be of good help, but only according to the
conception that if we control the physical, the mental will automatically get controlled. These
yogas more often produce simulacrums or pseudo-conditions rather than the real conditions.
One test of this matter is that theses become, or tend to become, ends in themselves, i.e.
mechanical. They do not lead towards knowledge of the Ultimate or liberation that arise from
such a knowledge or being.

The real yoga should be started from the other end by inducing the original movement or
vibration that had set in motion these organic creations, and whose impetus has not died out.
This is the central force that has to be brought into activity, and it is here that, in yoga, one
needs the person who can start it, or give it an impulse from the central point of oneself.

This central force or original vibrations that has enlarged itself from extreme subtlety to the
grossest manifestation, is present in the grossest formations. There is one continuous flow of
that vibration through out all the organic existence of oneself. The person who can stimulate
or make manifest that vibration, or set it into motion again, is the knower of the secret of
existence and reality.
The Yoga of inner stimulation or ignition, or ujjivana (upward living), is therefore effected by
the connection, which the Yogin makes with this ultimate or primal vibration (spandana) or
Kshobha. Self-ignition is rather difficult and, in a sense, impossible. It can be done only by
that primal being or Reality itself, or by one who has been charged with this duty of igniting
others-the Guru. Such a Guru is indeed Godhead-luminous and all knowing about the ways of
the initial and final vibrations, and the paths of inner ascent.

Thus, Yoga starts with the transmission of the central force into the being or heart of the
individual seeker. The original dhyana cannot begin unless this transmission is the force
behind it; other kinds of dhyana are effortful mentations, despite the fact of their being
conscious attempts to focus oneself on the goal, which is not defined. The transmission by
the Guru into the heart of the seeker makes the seeker become aware of the true goal of
reality, which begins to uncover itself. In Zen and other schools, the conscious awareness,
either of discarding all ideation's or of aiming at Zero or nihil or pure ideationlessness, leads
to strains on the system, and liberation becomes impossible. Even in the so-called Fourth Way
of Gurdjieff-Ouspensky, the consciousness is sought to be intensified and uplifted to the
highest center, and freed from the exclusiveness of the lower or other three ways. The attempt
to lift consciousness to a higher, or even the highest, level beyond the there lower levels is
undoubtedly necessary; the only question is whether that consciousness is not different from
our own ordinary consciousness.

The highest consciousness which perhaps is about as unconscious as the sleep condition is
such because it is unmediated consciousness, and is experienced as vibrations which might
internally stimulate experience of sounds, lights, feelings, or sensations. In all these
experiences, however, the inner certainty is that it is something not imagined by oneself, or
consciously sought after, or in some sense constantly mediated upon; so that they do not
become hallucinatory projections from oneself for one’s own satisfaction.

Usually, dreams are considered to be wish fulfillment. They may be due to other reasons as
well. Modern psycho-analysts consider that certain kinds of wishes which could not gain
fulfillment in our life, either public or private, and as such are repressed by oneself, either out
of fear of criticism or any other fear, find expression either directly or symbolically in dreams.
They have explained all the indigenously, and in any case these are usually subjective and refer
to oneself. But dreams also have a symbolic techniques which is claimed to be universal, and
they ore capable of being interpreted In fact even prognostications are made both in psycho-
therapy and psychology. Certain drugs produce dreams which are about common to all those
who take them.

But the Yogic Consciousness is not like dream consciousness, through in ordinary life it is just
possible that since every abhyasi is also capable of having dreams, or rather, dreams being
also states of consciousness, they are the operations of the higher consciousness already
introduced or transmitted to him. They through out the inner psychic contents and, in doing
so, do not create psychos but abolish them. Further they are, in one sense, the intimations of
the highest consciousness. In other respects it may very much look like the other symbolic
imagination or projection from within one’s own depths.

The transmission of the highest consciousness is experienced by the abhyasi when he sits
before his Guru who ignites his inner being or his central being connected with his heart. The
heart-the physical heart-is important at the first stage because our closest thoughts are surely
tinged with the affective factors, which have linked themselves with all thought. Man is a
creature of emotional thought and instinctive thought, and the center of the physical existence
is the heart. The transmission of the spiritual force by the Guru to the heart may be expected
to bring about a lot of change. The usual anticipation of most abhyasis expect immediately
some changes like the abolition of the mental modifications-or the passing of thoughts which
prevent concentration on the Guru or his transmission. But, what is experienced actually is not
any such radical or spectacular phenomenon, but a setting up of anew kind of vibration which
makes one feel ‘the quiet’ amid the chasing thought, ‘the quiet’ amid the noise of the
surroundings, a withdrawal of the senses of hearing from the outer world and also a slow
giving up of desire for anything other than the ‘quiet’ itself. The experience of the ‘silence
mind’ even when the objective mind is not completely stilled, is almost the first experience of
the abhyasi. Normally this attainment takes quite a long time if it is striven after in the usual
way by trying to control the pose, the breath, the checking of incoming thoughts and throwing
out of the thoughts already within us etc.

Psychological experience of this silence is at first only subjective. In some cases psychologists
would say that it is a kind of negative adaptation to the environment as happens in the case of
school boys who have to speak, when the neighbourhood is full of all kinds of noise ranging
from the tin-workshop and blacksmith to the modern entertainment's of radio songs, ribaldry,
and the sound of the boots of cars and lorries. One may thus be said to feel the silence of a
place in dhyana also. But this is not really the experience of the silent-mind.
The experience of stillness as all pervading, and accompanying us all through our works, is a
different thing from negative adaptation. It is this that is experienced during transmission by
the Guru when one has sought his help on life’s journey. Out of this experience of the silent
mind develops the experience of omnipervasive presence-a presence that is very different
from the constant fear that haunts most people not just the criminals and sinners.

Stillness, omnipervasiveness, and a spiritual dynamism awakening the individual to aspire for
the highest experience, and therefore a sense of movement towards the highest and Ultimate,
are almost the first fruits of the first transmission. The experience of the abhyasi is of course
subjective. It is however common to all those who experience the transmission. The flow of
some force or current all through the body is actually felt. It is subtle at the beginning. It
appears also as if it is cleansing the whole system. Ancients called this process a kind of nadi-
suddhi-a purification of the entire psychonic (nadi) system, which is subtler than the nervous
system. In one sense the psychonic system cleans and clears both the nervous and the
circulatory systems, as these two are all pervading in the organism.

But though the first aim of transmission is actually to connect the individual’s heart with the
supreme trans-cosmic force or Spirit that is the goal of the individual, yet it achieves the
cleansing process of the entire organism. This is seen by the transmitter who removes the dirt
and disease of the system appearing in the organism, and thus makes the individual sensitive
to the transmission, a feel of the glow (called light) and lightness of the entire system
interpreted in the usual Yoga as anima. The lightness, the glow, and the feeling of subtle
vibrations all through the system are the triple experiences as the abhyasa or practice of
transmission advances.

Of this transmission hardly any other system of Yoga is aware. Nor are they aware of its
powers. Usually it claimed that it is personal devotion that produces this condition. It is an
emotion that produces this condition. It is an emotional hallucination. Some who have not
known this transmission seek to affirm that it is a product of the repetition of the primal
sound, OM which makes one feel it all over. This condition is called anahata, the attainment of
the indestructible sound. But all these explanations are not correct. Inner agitation does not
mean transmission. Emotion cannot set up transmission. Transmission is that process by
which one is connected from above with that below, or by which the inward psychic being is
awakened by the overhead, cosmic or supercosmic or primal Being. This is an initiation-
literally it means the beginning of the evolution of man into a cosmic being. It is the beginning
of passing from the individuated or personal, limited, circumscribed, physical being to the
world of cosmic functions. One becomes energised as a member of that cosmic world. In a
deeper sense it is not that also; but one becomes one which Ultimate Reality, or begins to be
linked up with that Ultimate Reality.

The result of the transmission is, as it were, the beginning of the experience of the Ultimate
Reality, and this experience, at our human level, is experienced as vibration or movement.
Some say it is of the nature of nada (sound-occult and internal)

It also facilitates the several modifications within the organic system. We are able to sit in a
steady posture for a considerable time in absorption in the transmission. The transmission
itself puts one in a state of absorption (dhyana). Though there is no effort to achieve the
control of mental movements outside oneself, such control is something that results from this
transmission. Concentration seems to be natural and not something enforced by will. The
individual will itself begins to disappear, but it manifests itself as aspiration, which is the
sublimation of the will.

Thus, in Sri Ram Chandra’s Rajayoga, the mental modifications, controls and concentration
become resultants of the transmission of the superconsciousness from Above.

TRANSMISSION-II

The method of initiation into the spiritual life has been stated in Sri Ramchandra’s Rajayoga to
be transmission of the spiritual energy in order to (1) give impetus to the seeking aspiration of
the abhyasi and (2) to bring about a change in the very nature of the mind and its
modifications. The ordinary concept of mind-control almost tries to put an end to the
modifications, and this is done by damming its movements by will-force, or by abolishing it by
force of the will, so as to arrive at a blank mental state. Both these are difficult because both
would entail the abolition of the mind itself, which lives only by its modifications. An
alternative suggestion has been proposed, to substitute good or desirable thoughts in the
place of the evil thoughts, or cultivate assiduously the contrary-point of view (prati-paksa
bhavanam). Even this is shown only to create a tension of the mind; a mind divided against
itself, and there takes place an artificial dialectic.
More useful, perhaps, is the method by which one gels beyond the mind itself to a condition
where the dialectic will not create a continuous tension. in Our modern terminology,
the yoga of mind-control cittavrtti-nirodha, is a cold-war condition, a tension of the opposites
waiting for the tilting on one side or the other. But if awareness is to be defined only as the
awareness of tension, then this is a condition, which has to be transcended. One aims at inner
peace, and these methods do not help us at all. But nirodha after all may not mean checking
the mental modifications but reversing the process instead of going outwards, it is helped to
go inward and transcended its own duality and dialectic. This cannot be done by ones own
efforts except under great crises or shocks. It can be done with the help of the transmission
that reverses the movements of the mind. The force or current of superconsciousness
introduced into the heart, which is the seat of citta, reverses the trend of movement of the
citta towards the objects and imaginations of the universe around. In fact the citta or
particularised manas moves in the orbit of objects and sensory data, and the emotional needs
of the body and physiological needs too. Thus there is hardly any moment when the mind, as
citta, is not in modification, taking the shape of the objects and things it desires. The
transmission of the Guru at the heart reverses this outward movement and we find that,
automatically, these modifications become more and more infrequent Instead of a sense
agitation and activity there results calmness and non-activity, and even contemplation or role
of passive witness ceases after a while. Peace is the result. Mental modifications get removed
and mind becomes still because, it has being reversed or taken back to its original Condition
from which it took rise.

Transmission is felt as a series of vibrations--one's rhythm gets modified. One seems to be


tuned, to something higher and more composing and harmonious. A new set of vibrations
seem to be set up in body which makes one feel happy, blissful and peaceful.

The ancients seem to have known this. But, as in many other similar matters, the change from
one rhythm (chandas) to another sort of rhythm (chandas) has been forgotten. It is however
mentioned in the Vedas. Transmission from different levels of the Guru are done in order .to
change the level of the abhyasis consciousness: they are also done in respect of different
points (chakras) so as to bring about harmonious and natural ascent to higher levels. Thus one
finds a new rhythm oneself after transmission, even from the very first day of admission into
the samstha (organisation of the Mission).
This is to show that even thought is in the form of vibrations, and can be shown to be of this
nature. Consciousness, too, is in the form of subtle vibrations. This is an ancient discovery of
the tantrik and Vedic seers. This can be fully seen in the works on Spanda (Spandakarika). This
is also seen in the Ahirbudhnya samhita. It is true that this fact is of capital importance in the
Modification of the citta, in fact, of any category, since according to the Sri
Ramchandra’s Rajayoga the whole creation has proceeded out of' the first Impulse (Ksobha)
which is considered to be of the nature of the First Mind or thought. This theory of course has
to be accepted as a hypothesis, or rather as working system.!

1. The yoga system as such holds that prakrti or nature is that which evolves from its subtlest
undifferentiated condition to its grossest Physical and sensory condition. Nature is said to be
an independent entity and distinguished from Purusa or consciousness-entity or soul. Further
according to it, Nature comprises the three gunas (qualities) sattva, rajas and tamas. The aim
of Yoga is to increase the sattva and diminish the other two. The diminishing,
of tamas and rajas is what is sought to be attained through control of mental modifications. In
Sri Ramchandra’s Rajayoga the concept of Nature is accepted as the First Mind emerging from
Kshobha some how from the Zero, and it is this First mind which has to be brought down to do
the job of return to it from the grossest physical, with which it is, in a basic sense, one. The
nature of the soul is that it is one with the Zero, and to that it returns helped by the First
Mind's force. Its individuality or manyness remains till its absorption in the Zero, which
happens only when Kshobha is itself withdrawn. The rings formed by the First Mind around
these souls differentiate them from each other and with independent circles or rings
determined by each in itself. This may be called the egoity, which is earlier than the other
formations called buddhi and its other grosser forms, manas and citta. In fact the use
of buddhi and manas interchangeably has lead to many serious misunderstandings in Indian
psychology.

Transmission has been tried by many yogis. Some have given samadhi conditions. Some have
produced awakening of the Kundalini sakti. These have helped these transmitters ton be
considered as being of the highest order of Realised souls. But the truth was discovered by Sri
Ramchandra when he found that the real transmission—which is a continuing act of
transformation of the rhythm of being from the gross to the subtlest - is of a different order.
The transmission must be of the Highest and from the Highest, or the Ultimate. Other kinds of
transmission which people do get, and perhaps feel, lead up to a particular point, and then
they do not lead one further. The point that one has arrived at becomes, for them, the
Ultimate, and one is even blinded in respect of the states above it. Samadhi becomes an end in
itself, even as the awakening of the Kundalini becomes an end in itself. Similarly, the state of
Vacuity of the mental processes becomes a goal, and one ceases to move forward.

It is also claimed that transmission can be likened to the descent of the Grace of God or the
Supermind. Surely it looks very much like a descent into the heart, but the transmission is a
deliberate conscious force offering of the Prana (Pranahuti) into the heart for uplifting the soul
to the highest condition possible to the soul. There are some who hold that transmission can
be likened to the solar force which makes one go to the solar orb (Subodh sect of Indonesia),
but the level of the consciousness to which this transmission leads is very much lower than the
Ultimate, though it may appear to have cosmic awareness.

As it was well understood, each level has its own happiness and the Ultimate happiness is
beyond all these. The science of transmission of the spiritual consciousness has been known
only to adepts, and has been kept a secret, which should not be divulged to any one who is
not fit for transmitting. The medium of transmission has to be prepared carefully.

Sri Ram Chandra puts it clearly that one who has not crossed or ascended to region far beyond
the level of the physical, psychically cannot be entrusted with this task. Only those who have
reached a very high psychic level of subtlety, and have been prepared for it, could transmit
that highest consciousness.

Usually the disciplines (tapasya) undertaken by saints are for the Sake of reaching the level of
spiritual awareness-an awareness of the astral condition of the individuals one comes across
and who seek transmission. Virtues such as satya, ahimsa, aprigraha, asteya, brahmacarya,
sauca, dana, daya etc. And also austerities such as observing vows and fasting, reveals the
training that is being given to the sense and motor organs, and the mind itself, in order to
prepare one for the receipt of Divine Grace or power.

In Sri Ramchandra’s Rajayoga the entire purification of the human organism, both in its
physical and its astral forms, is completed by the transmission itself. The transmission of the
superconsciousness starts the whole process, and prepares the individual for his becoming a
medium of that conscious-force.
The process of transformation is achieved by bringing the grosser under the control and
rhythm of the higher and higher levels, but the whole process seems to be done by the Highest
consciousness itself, and not by any subordinate or penultimate consciousness, as is usually
supposed in the hierarchy of levels of consciousness. in any case it is the highest
consciousness that works through the different centres of the lower levels so as to bring about
the transformation. In transmission, the Master’s superconsciousness-force directed from the
centre, or the central region, is introduced at the heart of the abhyasi or associate. This makes
the heart yearn towards its own central region through all this is felt as peace, peacefulness,
santi, or bliss. The introduction of the superconsciousness is a level for the personal ascent,
and makes for upward movement, which takes place in the form of inverse circular movement
at the cakras or points. All this is not, of course, fully felt at the beginning, but it is however
responded through delight and seeking after the superconsciousness which is high above,
within itself.

It is also true that the Master's superconsciousness not only is introduced at the heart, but may
be introduced at several other points or cakras within the body, physical or astral, and at each
one of the centres there occurs illuminations and peace of that centre. As was remarked by
one of our abhyasis, there is no doubt that some of these feelings at the heart are,
physiologically considered, reflexive, and not basically there. If we consider the whole
organism as being connected in a harmonic way, it would follow that at each point there is
both the direct impulse-giving experience and the reflexive experience or change due to some
other organ (head for example) causing feelings at the heart. It is also seen sometimes that
transmission reveals simultaneous experience at several points, both in the pinda and the
brahmanda.

All these only show that in Sri Ramchandra’s Rajayoga every care is being taken by the Master
to keep the physical body and heart in good, sensitive, condition capable of ultimately hearing
and working for the Ultimate Consciences itself. This is a unique phenomenon in the history of
Yoga.

The nature of manas has been understood in the different abhyasas in different ways. For
example, has been held to be an organ of synthesis or samkalpa of the sense and motor
sensations. It has been, in more general sense, identified with the first impulse of the
Supreme, and all the degradations or grossening conditions have been called manas.
Thus buddhi ahamkara and manas have all been said to denote the separate functions of the
original manas. In fact another term also has been introduced called citta, which may be an
omnibus term comprising all the functions. But the aim of Yoga is said to be the nirodha, or
control, of the mental modifications-citta-vrtti-nirodha. The Gita has indeed shown how very
difficult it is to control this citta. In fact the entire life of sadhana was aimed at this controlling
of the mind and arriving at the silent condition. The samadhi was said to be one such
condition. The state of amanaska is the greatest achievement in Yoga. Manas being controlled,
stilled, or transcended, one is free from the world of samsara or bondage, and free from the
struggle for freedom.

In Sri Ramchandra’s Rajayoga the stilling of the manas is achieved directly by the introduction
of the Prana of the Centre itself by the Master. This introduction at the heart of
the abhyasi immediately brings about the calming of the mind in its grossest form, and slowly
ascending it would bring about the state of amanaska without passing through the samadhi of
the usual description that leads to the condition of suspension of all normal activities. This
means that the psychic being, when supported by the Master's transmission or prana, does not
need the manas and its formations for supporting the gross body at all. Usually the whole
organism is considered to be a product of the mind but this reveals that it is not so. The
Supracosmic Mind or Centre directly runs the entire organism and it lives and moves by that
power of the Centre. One becomes mindless at the very beginning.