GOAL OF HUMAN LIFE

(As per Mahatma Sri Ramchandraji

Maharaj of Shahjahanpur)
Second Edition: Basant Panchami 2006

SRI RAM CHANDRA PUBLISHERS

4TH FLOOR, LAXMI PLAZA
ENTRENCHMENT ROAD
EAST MARREDPALLY
SECUNDERABAD – 500 026
 CONTENTS

Publishers Note

1. Goal of Life 1

2. Role of Abhyasi 23

3. Sri Ramchandra’s Commandments 63

 PUBLISHERS NOTE
In order to propagate the system of the
Natural Path propounded by Mahatma Sri
Ramchandraji Maharaj and to present to the
practicants the important features of the system, we
have been publishing works detailing various
aspects of sadhana. As part of the series we are
pleased now to offer the second edition of the book
“Goal of Human Life – As per Sri Ramchandraji
Maharaj of Shahjahpur” written by Brig. A.G.
Krishnaiah.
This book is based on the teachings of Pujya
Lalaji Maharaj, Pujya Babuji Maharaj with additional
amplications taken from Dr. K.C. Varadachari and
Sri K.C. Narayana. This book deals with the Goal of
Human life and the part to be played by the aspirant.
The present work contains three articles which are
elucidations of Master’s work and give clarity about
the goal.
We hope the practicants understand the Goal
of Life as per Sri Ramchandraji and follow the
Commandments propounded by Him so as to attain
that goal.

Basant Panchami R. Radhakrishnan

2006 For Sri Ramchandra Publishers
 GOAL OF LIFE
“The highest point of human approach is where
every kind of force, power, activity or even stimulus
disappears and man enters a state of Complete
Negation; Nothingness or Zero. That is the final goal
of life”.
PUJYA BABUJI MAHARAJ

The world today is in a state of unrest and

disorder. There is total degeneration and
degradation of social, cultural, humane and above
all spiritual values. While national and racial
prejudices vitiate international environment bringing
to the fore the most inhuman atrocities against
helpless populace, materialism in its worst form,
selfishness in its ugliest state and egoism of highest
solidity have come to dominate and characterise
individual traits and conduct. The whole atmosphere
is surcharged with prejudice and rivalry. We do not
properly understand what effect our activities in the
world produce upon the atmosphere of the Godly
Region. When joined with the inner feelings of the
heart, our activities create impressions in the
Cosmos and they affect the human mind. They grow
more and more powerful by the action of the cosmic
energy; and the hearts of the people when hit or
influenced by them, take in their effect and begin to

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 GOAL OF LIFE
produce an unending chain of thoughts in individual
minds. When such thoughts pertain to evil nature -
Asuric Pravritti, the entire cosmos and its process
gets spoilt and distorted. Though Nature, the
Supreme Force is ever engaged in clearing off all
these things, it has become miserably heavy
requiring creation of an atmosphere of Bhoga, which
causes suffering and affliction over humanity. A
Supreme personality is, then, brought down to work
and redeem the humanity. Special means are also
adopted for the purpose in the form of wars,
diseases and heavenly calamities, under the aegis
of Nature and its power to reestablish world order.
The scythe of Time is unsparing.
In every part of the world, individuals have
come about with enormous destructive and evil
powers concentrated in their hands, which can
cause untold miseries to the humanity, if unfolded
and upset and unbalance the process of Cosmic and
Divine evolution. The human individual behavioral
patterns have come to be symbolised by wonder,
greed, envy, hatred, competition, enmity, selfishness
and desires. Wounding others and hurting their
feelings are the worst among these evils. Most of the
people in the world today have become
characteristic Ravanas, Duryodhanas and
Mahishasuras. The descent of an Avatara like Lord
Rama or Lord Krishna to eliminate a single or a
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 GOAL OF LIFE
group of Asuras is not the answer. Individual
transformation is the only solution. As a matter of
fact, world peace can never be possible unless we
take into account the inner state of individual mind.
World peace is directly related to individual peace,
for which the individual mind is to be brought up to
the required level. If the individual mind is brought to
a state of rest and peace, everything in the world
will, then, appear to him in the same colour. It is,
therefore, essential to find out means for developing
within every individual a state of peace, contentment
and moderation. That is the only way for bringing
peace into the world. The development of peace of
mind within individual self is the first and the most
important step now to restore balance in the world.
But that being exclusively the scope of spirituality,
one must necessarily resort to spiritual means for
the purpose. Indeed, the problem of the Universe is
the problem of the individual. Those who speak of
Sarva Mukti (simultaneous Universal emancipation)
hardly try to achieve their own liberation for it is
verily the Truth that the individual emancipation is
the first step towards Universal harmony and peace.
Great men are not accidentally born. They are
born when world waits for them in eager
expectation. Such is the phenomenon of Nature. At
the time when spirituality was tottering helplessly
and the solid materialism had usurped the position
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 GOAL OF LIFE
of spiritualism in human life and yogic transmission
had become quite obsolete, some great personality
was urgently needed to set things right, for the
upliftment of mankind.
It was the auspicious day of Basant
Panchami, February 2, 1873, on which the Power of
Nature descended to Earth in the human form of
Samarth Guru Mahatma Sri Ram Chandraji Maharaj
at Fatehgarh in U.P. His life marks the advent of a
new era in spirituality. He has practically modified
the system of Raja Yoga so as to suit the need of
the time and the capacity of the people in general.
Samartha Guru Sri Ram Chandraji Maharaj of
Fatehgarh is the Adi Guru of the Mission. He revived
the Raja Yoga and remodelled the same for the
benefit of the humanity. Sri Ram Chandraji Maharaj
of Shahjahanpur is the most worthy disciple of Lalaji.
When Lalaji attained Maha Samadhi on 14 August
1931, He completely merged with Babuji Maharaj;
who found and experienced utmost Force or Power
both within and outside Him on the morning of 15th
August 1931. This was the usual system of transfer
of power adopted by Saints of Great Calibre. Lalaji
Maharaj and Babuji Maharaj in cosmic conjunction
and through Divine interaction laid the spiritual
foundation for the transformation of human life and
restoration of World Balance.

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 GOAL OF LIFE
Lalaji Maharaj totally merged in Babuji
Maharaj. It is the unique Divine event of the Ocean
merging in the Drop and the Great Void or
Nothingness - into which Lalaji transformed Himself -
merging in its entirety in the Spiritual Entity of Babuji
Maharaj. Now, THEY are one in the Divine
Personality of Babuji Maharaj. We should, no more,
have any duality in our understanding. Babuji
expressed Himself as the Special Personality
controlling the spiritual destinies of not only our
world but the entire cosmos itself. This spectacular
Holy Event was granted on 04th May 1944 and will
continue for a millennia. We need to correctly gauge
the cosmic significance of this New Darshana and
seek individual emancipation in this life itself, so that
we become relevant and instrumental for the
restoration of New World Order of Balance and
Harmony. Babuji Maharaj has assured us the
certainty of bestowing this objective on each one of
us and our role is only diligent and persistent
Sadhana towards fulfilment of our Goal of “Complete
Oneness with the Master”.
Babuji Maharaj is the Special and Supreme
Personality who descended on the earth for the
redemption of the humanity. The Cosmic Nature of
this Divine Personality is unparalleled and will
remain so until Maha Pralaya (Final Extinction). He
institutionalised the Raja Yoga in the Light of Sahaj
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 GOAL OF LIFE
Marg and presented a comprehensive Raja Yoga
System, which is the only means for the deliverance
of common men and women from the present
quagmire of spiritual and cultural maladies and
afflictions. Later, He established Sri Ram Chandra
Mission on 31st March 1945 in memory of the Adi
Guru. His mission is to install spirituality in place of
the prevailing non-spirituality through Sahaj Marg
and place the World Order back on Nature's track.
Though He completed His Divine Mission and
assumed the Highest Centre of Spirituality, the Ram
Chandra Consciousness ever prevailing in the entire
universe and controlling the whole creation and its
processes continues to guide us to complete the
Cosmic Mission in the worldly plane. While the
objective is actualised and realised at the Divine
level, its total fructification at material plane will, of
course, take time according to His Plan and cannot
come about over-night. The great and spectacular
manifestation of His Grace and the foundation of the
Sahaj Movement is the Master's Support through
Pranahuti for us to achieve this almost humanly
impossible task of spiritual rejuvenation of mankind.
It is only He who unequivocally declared “Spirituality
is my responsibility, as practice is your
responsibility”. The coming generations will witness
the full glory of His Spiritual Revolution and New
Darshana.
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 GOAL OF LIFE
The individual transformation and
enlightenment is, therefore, central to the framework
of human development - a state of peace and
moderation under the modified Raja Yoga Sadhana
as presented by the Great Master. However, there
are perhaps a few among the masses who have
ever given serious consideration to this problem of
life. While taking a narrow view of it, the only issue
or problem before them is to secure a decent living
well provided with the desired comforts and achieve
the greatest possible prominence in the world. Yet,
the problem of life still remains unsolved, as the
cycle of births and deaths continues indefinitely. The
problem before us is not to find out a solution of our
present life but for all lives we may henceforth have.
In the wider sense, it covers the entire existence of
soul in various forms - gross or subtle - at different
times till the time of Maha Pralaya (Final extinction).
Mere theoretical knowledge will not solve the issue
but practical experience in the spiritual field is
necessary. The question ends when one acquires
“Anubhava Shakti” (Intuitive capacity) of the finest
type and can himself realise the true state of life
hereafter. Almost all agree that the object of life is to
achieve Eternal Bliss after death. For this, they insist
on a life of virtue, sacrifice and devotion which will
bring the eternal joy of peace. But that is not the end
of the problem; it goes much beyond. In order to
7
 GOAL OF LIFE
trace out the root of the problem, we must look back
to the point from which our existence started. The
existence of soul can be traced out as far back as to
the time of creation when the soul existed in its
naked form as a separate entity - subtle and pure.
From this primary state of existence in most subtle
form, we marched on to grosser and grosser forms
of existence - forming coverings around the soul due
to increasing tendencies of baser consciousness
and also contributed by Manas (Psyche), Chit
(Consciousness), Buddhi (Intellect) and Ahankar
(Ego). Samskaras (impressions) formed and vice
and virtue made their appearances. Feelings of
comfort and miseries, joys and sorrows commenced.
Our liking of comforts and joys made us think that
deliverance from miseries and sorrows is our main
goal. Obviously, this is a narrow view of the problem.
The aims and objects conceived in terms of
worldly ends exclusively cannot be the Ultimate Goal
and are meaningless. We need to remember that
pains and miseries are only the symptoms of the
disease which lies elsewhere. Mere deliverance from
unending pains and miseries cannot be the real
answer, but understanding that bondage is their
source - the disease in question - is relevant for the
solution; it is Godly and spiritual. Freedom from
bondage is liberation. As the endless cycle of
rebirths ends only in liberation, pains and miseries
8
 GOAL OF LIFE
find their consummation in it. Then only the
culmination of human life finds its total Divine
expression in the Scheme of Nature and world
peace and harmony in this material manifestation be
prevailing. Yet, liberation as a goal, is not complete
in itself and falls much short of highest possible limit
of human approach. Revered Babuji Maharaj has
attained the final point of human approach where
every kind of Force, Power, activity or even stimulus
disappears and a man enters a state of complete
Negation; Nothingness or Zero or God. This
“Oneness with Master” is the final goal of human life.
Rev. Babuji Maharaj, the Master, has two divine
facets of Eternality. On one side, the Master is in
total mergence and interface with the Ultimate and
on the other, he is available to the entire humanity to
make it possible for each individual to achieve the
Goal of Life, by extending unceasingly, a helping
hand at every stage of sadhana. To reach the
Master is to attain perfect oneness with the Divine.
Thus, Master is the Goal, His method is the path and
his practices are the means. Being one with the
Master is being one with God. It is this goal of
“Oneness with God” which will ensure freedom from
bondage and lead to the liberation of individual
souls. It is such individual transformation that will
reestablish Nature's harmony and world peace. Our
goal will, therefore, have to be the Highest,
9
 GOAL OF LIFE
otherwise progress up to the final limit is doubtful.
The first sentence of prayer in our system is
“O Master! Thou art the real goal of human life!” We
are saying that human life culminates in God. Here
the shift from traditional and common thinking is
clear. We are not talking of God who is far away
from us but who is an integral part of human life.
God has been alienated from our day-to-day life by
all religions and any God oriented activity as a duty
is considered as something additional to mundane
functions. This is the cause underlying the present
day morass of cultural, social and spiritual afflictions.
We should know that the sphere of God is not
something far away from us, but includes everything
and all aspects and activities of our life are
connected with Him alone. Not that people have not
understood God, it is a very simple thing which has
been forgotten. The Gita says that “in whatever
Form a man worships Him, he gets Him in that very
Form”. But the common difficulty is that people do
not worship him in any form; but instead they
worship only the form, whereby the reality at the root
disappears altogether. This is really the greatest
blunder. Against this background, the approach of
Babuji Maharaj is that the consciousness of God is
something we should be aware all the time. We
ought to know that which keeps us going all the
time. Who is that God? The peace we have in our
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 GOAL OF LIFE
heart, the calm that is within. Anything we do against
the Divine virtue and Godly norms upsets the peace
and the calmness within us. The Divinity in us starts
telling us something is wrong. That is what we call
conscience. This is the “Voice of God” but generally
we ignore His warnings. The “Asuric Pravritti” lures
us to do evil and unnatural things lulling us with
several pretexts and illusive rationalisations with the
present day “Vyavahara” alibi and in the name of
worldly behavioural patterns and responses. We
have had enough doctors of spirituality to remedy
this situation. They are really not the solution. We
have to solve the problem by discipline and allowing
the “Voice of God” in us to prevail and control each
and every action of ours. Then only, we can
progress in life and this is our goal.
The goal is not something else other than this
God. Where do we find this God? We find Him in our
own heart. We are not going to search Him
elsewhere; so the goal is not far off, it is within us
only. Then why is it we say he is the goal of human
life? As on date, we have found other things as goal
of human life: to become rich, to become powerful,
to become popular and the like. As against this, we
should see that the goal within us has got a full
command over our existence. The yielding to that
Divinity that is within us, is the only way to reach the
real goal. To be aware of the presence of the
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 GOAL OF LIFE
Divinity in us and to see that Divinity percolates into
every action of ours is the way to express God. The
Divinity should or should be allowed to have
influence on everything we do from getting up from
the bed to retiring to bed. We should share whatever
we have thinking that the Divinity has given us and
therefore we share with others. This type of sharing
is fundamental ethics, which we should develop.
Whatever work we do, it should be treated as a trust
reposed by God in us, so it should be excellent and
in accordance with the norms both in letter and
spirit. Lord Krishna said “Yoga is skill in action”.
Whatever work that is given to us is to be done with
a feeling that it is the Divinity which permits us to do
the work as a ‘trustee'. No work stops for any
person's sake and goes on without any interruption
under the Divine Order. Every religion has taught the
fundamental thing that it is God who does
everything, though we mistakenly tend to think as
the doers. Every religion has said this as something
to be understood but is not practised by us. It is God
who bestows for our children and other dependents,
not we. That is what Rev. Babuji Maharaj wants as
to understand. It is God who does in our form. As a
trustee, we do the work. When this happens, the
goal is brought nearer. The goal of life - God being
the goal of human life - becomes meaningful to us
as something that is tangible and relevant in every
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 GOAL OF LIFE
walk of life. It is a concrete feeling responsive to the
natural and spiritual development of human life as
such. It transcends the existing limits and
inadequacies of preachings in big words and
becomes a social and Godly but personalized
pursuit as integral to human existence. We are not
to seek the God as goal of life in Himalayas or in any
form. That is not the God we want. That is not the
Personality we are seeking. The God that the
modern man wants is the one who is with him all the
time, who keeps company with him and who gives
inspiration to work for others as an obligation to the
society. This influx of Divinity in our actions, in every
work we do is what is the goal. We will be ‘in God',
‘with God' and ‘for God' in the society in which we
are destined to live as a trustee of God. This is the
goal. What is the goal of human life? To enable
others to see the Divinity in us - this is possible by
our seeing Divinity in them. This again is possible
when we know the commonness of our origin.
When we know that all of us have come from
one and the same Origin, there is no question of
separateness between ourselves. We know each of
us is a heir to that Divinity, we are direct
descendants, we are successors and we are
representatives of that Divinity. Only thing is we
have chosen to represent ourselves and not the
Divinity. We have only to express that Divinity, then
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 GOAL OF LIFE
the problem is solved. That is more natural, what we
are doing is unnatural. That is the reason for the
ascendancy of the materialism in its worst
manifestation and total pollution of human and
spiritual environment in the world today. We have
abandoned the Divine inus into the cave of our
hearts. We must allow this Divinity in each one of us
to express itself by subduing selfishness and ego.
This spiritual transcendence will generally make one
to be incapable of being selfish and egoistic. This
dissolution of the universe of self – an individual
creation – is essential to return to one’s original state
of Godliness. In such a state, one regains the real
condition of individual purity of mind and simplicity,
calmness and plainness of being. This is the
beginning of bringing back world peace. It is this
individual transformation that leads to collective
world order. There is no other solution. In this Divine
saga, each individual has an indispensable and
particularized role to play. We, as individual physical
entities, are not going to exist for ever. But Divinity
will continue for ever in one form or the other. No
individual existence is permanent. But permanent
existence is always there in all of us. If it expresses
fully in all of us, there is only cordiality, harmony,
peace, love and compassion. It is only individual ego
and existence of ‘I' which leads to conflicts and
competition. That is also the beginning of Gurudom.
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 GOAL OF LIFE
But the fact is that there is only one above and that
is Divinity. That is the spiritual Truth; under the one
umbrella of God, all of us are equal and there is
nothing special about any of us. This is not unknown
to our ancestors and sages. Yet, contradictions and
divisions continue. This reflects selfish, egoistic and
materialistic baser tendencies of evil minds. That is
the trouble of Gurudom. Equality for all and no
special privilege for anybody is not only democratic
but spiritual as well. And we will never say we are
above others so long as we know that it is Divinity
that is there in all and that awareness will always
make us feel humble. There is a significant meaning
behind the great Hindu salutation “Namasthe”. “I
salute Him in you”. This is against ‘Namaskar'. ‘I
salute your Akar or form'. Namasthe is Truth and
Namaskar is Ahankar. Do not recognise any form.
Recognise the spirit. The spirit is the Divinity. The
spirit is God and to see that God in every one is the
goal of human life. “O Master! Thou art the real goal
of human life”. The real goal is to see Divinity in all
and express Divinity in all its grandeur, love,
fraternity and compassion. It is not seeing one
Master in some far off place.
Rev. Babuji Maharaj expressed in the
following words the meaning of life :-
“Life means liveliness; Damnation is for those

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 GOAL OF LIFE
who are dead at heart.”
What is liveliness? It is to live with a heart.
But what kind of life would it be? In a word, “Give
away your heart to another, what remains then is
only life'. If you ponder over the word ‘Life' we will
come to the conclusion that life is only that which is
connected with living. The expression makes it clear
that there is certainly some type of living with which
life is connected. At the same time, it is also clear
that the living with which this life wants to be
connected is eternal and immortal. If we merge our
life in that ‘life', it is then the real life, where there is
neither Bliss nor Sorrow, neither pleasure nor pain.
The Master will lead us to that life which alone is the
goal of life. Whatever sense we apply to the word
“Give away our heart to another" will be correct if
that is associated with love. The object is that the
real Being which is shrouded over with worldliness
or the heart which is inclined towards non-spiritual
and material designs, should be turned out. That is
the real beginning of life and the return of the world
harmony and peace. The heart is the field of action
of the mind. Mind is always as it is. It is the heart
which is to be set right. Babuji Maharaj said that if
one can sell his heart i.e. make a gift of it to the
Divine Master or God, hardly anything remains to be
done. While bringing a state of absorbency naturally
in the Infinite Reality, it transforms the entire being of
16
 GOAL OF LIFE
an individual. It is this spiritual transformation of the
individual, which is the expression of Divinity in the
world of manifestation. It is This Divinity - God which
is the Real goal of human life.
There are various conceptions of the Ultimate
Reality - God. People look upon Him differently
according to their capacity and understanding. The
most commonly accepted conception of God is
Eternal Power. But philosophic view includes the
idea of Nirguna Brahman (Indeterminate Absolute)
which is above all multiplicity and distinction. It is
beyond quality, activity and consciousness. This
Nirguna Brahman is regarded to be the Ultimate
Cause and substratum of existence; the super active
Centre of entire manifestation. It is also known as
Para Brahman. With this comes another conception
- the idea of God as Supreme Existence. We see the
universe with all its diversities and differentiations
and we are led to believe in it's creator and
controller. We call Him Iswara or Saguna Brahman
(Determinate Absolute) - also known as Apara
Brahman. We think of Him as an Eternal Existence -
Omnipotent and omniscient, possessing all finest
attributes. It is only when viewed from the lower
levels that God (as the God of religion) becomes an
object of worship - final approach of almost all
religions. While there is much debate on and large
following for both these conceptions, Babuji Maharaj
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 GOAL OF LIFE
in a Masterly stroke said that “Truly God is neither
Nirguna nor Saguna but beyond both; He is what He
is”. It is we who conceive him as Nirguna and make
him Saguna. We must fix our view on the Original
Element (Adi Tattva) - be it Nirguna or Saguna;
whatever It is we must love It.
So long we remain confined within the
bounds of the religion, we remain entangled with
one or the other view of Gods' conception. The
highest spiritual attainment is possible only when we
go beyond the limits of religion. In fact spirituality
begins where religion ends. Religion is only a
preliminary stage for preparing a man for his march
on the path of freedom from bondage. Revered
Babuji Maharaj said “The end of religion is the
beginning of spirituality; the end of spirituality is the
beginning of Reality; and the end of Reality is the
Real Bliss. When that too has gone, we have
reached the destination - God”. Thus, God is not to
be found within the folds of a particular religion or
sect. He is neither confined within certain forms or
rituals nor is He to be traced within the scriptures or
Holy books. Him we have to seek in the inner most
core of our hearts. Really God is very simple and
plain. He is not in solid form. There is no solidity of
any kind in Him. God is simple and extremely subtle.
In fact, the very simplicity and purity of the Ultimate
has become a veil to it. It is this Ultimate - God that
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 GOAL OF LIFE
is the real goal of human life. The confusing
methods and complicated means advised for the
realisation of the simplest do not therefore, serve the
purpose; rather on the other hand they keep one
entangled in his self-created complexities all the life.
As a matter of fact, realisation is neither a game of
contest with the nerves and muscles nor a physical
pursuit involving austerities, penance or mortification
but is only transformation of the inner BEING to its
real nature. That is what Sri Ram Chandra's Raja
Yoga, therefore, takes into account, ignoring all
misplaced superfluities connected with it. It is this
transformation that Rev. Babuji Maharaj promises to
the entire humanity with a view to reestablish Divine
Order and evolve a civilisation where co-operation is
the spirit, service is the rule and sacrifice is the
principle. Our Master's Divine clarion call “Awake, O
Sleepers! It's the hour of the dawn”.
For the first time in the spiritual history, God –
the subtlest – has been so adequately defined that
He becomes the object of our meditation. Whenever
we think of Him, want to worship Him, praise Him
and the like, what is our goal? The coin of life has
two sides – Divine and Spiritual and Worldly and
material – and any goal must make both these
resplendent. All have come from Him and the Divine
expresses Himself through us and the manifestation.
It is axiomatic that every flower may grow in its right
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 GOAL OF LIFE
standard and every soul must live a happy and
restful life. Firstly, each one of us must play the role
carved out by Him in this world in accordance with
the law of Nature. Each one of us, individually, must
therefore, first identify the Mission of Life; it is part of
the Goal. Secondly but more importantly, it is the
bounden duty of every human being to reach Him
and regain one’s original state of being ‘one with
Him’. The goal set by the Master meets the core
requirements of thse two concurrent missions of life
‘totally and effectively’. This makes life an integral
whole, it is not really the worldly living that is
detrimental to the Natural Path but only our wrong
ways of living that impede spiritual progress. This
path bestowed by the Master is a ‘way of life’ – in
total harmony with the Nature.
Revered Babuji has laid down that Divine
Light without luminosity in the heart where it beats
be the object of meditation. He avers that in the
absence of adequate human vocabulary, everyone
has expressed the Divine as Light. But the Master
adds a rider – Divine Light without luminosity, which
is incomprehensible to physical faculties and gross
senses. To be attracted by and be absorbed in this
Divine Light is the beginning of spiritual journey of
the abhyasi. All sincere sadhakas of the Natural
Path have imperienced this Divine Light and many
have grown to such higher levels of consciousness
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 GOAL OF LIFE
that they are ‘one with him’. It is our practical
experience that mind is absorbed in this Divine light
without luminosity in a natural manner and it is
certainly possible through a graduated process of
sadhana – to expand to cover the entire Godly
Region; Complete oneness with the Master.
Through a system of Trainers, he lends his support
from day one of the introduction and continue
removing obstacles that impede spiritual growth at
each stage of sadhana individually. This is achieved
through the offering of Pranasya Pranah – the Life
force and Sri Ramchandra Consciousness –
Pranahuti, the yogic transmission. More about this in
subsequent chapters.
By regular and methodical sadhana under an
able spiritual guide and trainer, one is enabled to
play his part in this world meaningfully and in a
humane manner by developing Divine attributes like
Universal Love, Fraternity, moderation and sharing;
inducing each to give everyman his fair dues treating
him as one’s own. A man becomes a Real Man. The
Divine mission of the Master is to re-establish
spirituality as the basis of human life and restore
world harmony and balance through individual
transformation. Towards this end, He has graced us
with an institutionalized system of simple practices
so that each one of us can achieve the spiritual
destiny of being ‘one with the Origin’, one may call it
21
 GOAL OF LIFE
the Ultimate, Bhuma or the Master. It is our
experience and conviction that it is possible to live a
life of spiritual living in tune with Nature and attain
the goal of life in its entirety and thus individually
participate in the Godly endeavour of the restitution
of the Divine order, the Rta in the world.
It is this living dead and life in life that is the
culmination of sadhana and the essence of real life.
This is living in a state of liberation and wordly living
in Godly life; material life in spiritual living. Each one
of us is an inheritor to this way of life and that is
what the Master assures with cosmic certainty. Let
us all yield to Him with a heart of love and devotion
and make our lifes meaningful and relevant and
grow to our full potential. Amen.

***

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 ROLE OF ABHYASI
“Sow an Act, you reap a Habit;
Sow a Habit, you reap a Character;
Sow a Character, you reap a Destiny”.
Babuji Maharaj

In our system of Sri Ram Chandra's

Rajayoga, the aim is God Realisationby attaining a
state of similar subtleness to the last humanly
possible extent. This new system of yogic sadhana
(abhyas) was offered to thehumanity by Lalaji
Maharaj and Babuji Maharaj specially with a view to
enable large segments of population who are
otherwise engaged intheir worldly living and were
hithertofore scared away from God - to endeavour
and attain the spiritual goal of human life: Oneness
with the Master, God or Absolute. In our view, an
abhyasi is one who has three principle
characteristics: Total surrender to the Master;
Absolute faith in the system of Sri Ram Chandra's
Rajayoga and above all an iron will for abhyas or
sadhana or practice to achieve the goal. Though the
role of an abhyasi is overtly to strictly carry on the
abhyas or practice, in our system Sadhana is not
merely formal and mechanical but has a definite
object, a purpose and an end. The practices are
dynamic and ‘living' methods always aiming at
constant spiritual progress and development with the
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 GOAL OF LIFE
Infinite in view. There are two aspects of it; one is
abhyas and the other Master's support through
Pranahuti which accelerates abhyasi's progress by
removing complexities and obstructions on his part.
Pranahuti is the most unique feature of the system
of the Rajayoga of Sri Ram Chandra. This power of
transmission, Pranahuti, is a high yogic attainment,
revived by the Divine Master Revered Lalaji Maharaj
and remodelled by our Divine Master Revered
Babuji Maharaj for the diversion of mental
tendencies of abhyasis from baser stages to Divine
levels of consciousness that humanity is capable of.
This subject will, however, be presented separately.
The Divine Master has unequivocally declared that
“Spirituality is my responsibility as practice is your
responsibility”. Abhyas is meant mainly for creating
inner condition which will be helpful to the abhyasi in
attracting the flow of the Divine Grace; this involves
dedicated and devoted self effort. The most
important feature of Sri Ram Chandra's Rajayoga
system of sadhana is that it goes on in conjunction
with the normal Grihastha living of the common man
with due regards to his duties and responsibilities of
life so that both the phases of life - the worldly and
the Divine may develop equally bright. We do not
mean merely to preach these ideas, but to put them
into practice and apply them in day-to-day life
pattern.
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 ROLE OF ABHYASI
Some questions invariably crop up in our
minds that under the system what are the true and
important role(s) of an abhyasi? What is to be done
to become deserving to receive the Divine Grace of
the Master? What are the major ingredients of
worldly conduct so that we can carry out both
spiritual and worldly phases of life with equanimity
and balance? Answers to these may reflect in us
and indicate the broad parameters of the role of an
abhyasi in our system. In fact, Babuji Maharaj after
25 years of the introduction of the system thought
about issuing a hand-out outlining the role of an
abhyasi during 1981. The need arose mainly
because of lack of proper understanding of the
system and its practices as such. It will therefore, be
our endeavour to put across various aspects on the
subject as compiled from the works of the Divine
Master. It is proposed to analyse each factor
relevant to the issue separately so that we can
gauge them in correct perspective and “Mould our
living so as to rouse a feeling of love and piety in
others”. That will be the “Essence of the Sadhana” of
an abhyasi which will lead to the fulfilment of the
spiritual goal and conduct of ourselves as a
discIplined soldier of the system of Sri Ram
Chandra's Rajayoga.

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 GOAL OF LIFE

Spiritual perfection
Lalaji Maharaj considered that spiritual
perfection is based on three things. “Love for the
Master” is the first cardinal principle for spiritual
enlightenment. When the abhyasi has become
devoted to the object of meditation, it, then, ceases
to be “dry abhyas” and becomes a luscious “all-
absorbing engagement”. Devotion and love, of
course, remain so easy and yet so difficult of
achievement at once. Real love for the object – the
Master - will automatically lead to restlessness -
impatient to secure nearness to the loved One.
Divine love for the Master develops through constant
remembrance also. A man of heart can be
discovered only by one who is inspired with a feeling
of true love. “Satsangh with the Master” is the
second step for spiritual excellence. Association with
Reality is called Satsangh. The mysterious interior of
a man can actually be known through Satsangh
(Close association) and sadhana (practice). They
are absolutely essential. Babuji Maharaj introduced
in our Satsangh the Universal Prayer at 9 P.M. every
day. At this time, every abhyasi wherever he might
happen to be, should meditate for 15 minutes
thinking that all brothers and sisters are being filled
with love and devotion and real faith in the Master is
growing stronger in them. Besides being highly
26
 ROLE OF ABHYASI
effective for checking the indulgences of the mind
and improprieties of the conduct, this Universal
Satsangh gives an impetus to individual practice like
weekly and special Satsanghs. Group meditation
and inter action with brother abhyasis would create a
conducive environment of fraternity and greatly
assist us in developing correct mental framework for
meditation. Association with the thoughts of the
Master and experiences of brother abhyasis will
naturally brighten our Yatra (journey) to the goal.
“Obedience to the Master” is the last maxim for
spiritual perfection. Here is a Master who do NOT
ask for any material offerings nor construction of
Abodes nor performance of rituals nor physical and
mental mortifications nor any processions. Therefore
how and what to obey? How to offer our obedience
to Him? What are we to do? While categorising
disciples into five, Babuji Maharaj said that a devout
disciple - Murad - is one who has become the object
of love of His Guru - the Master. Similarly, obedience
to the Master must be of such nature that while
Master is the object of one's Meditation, we should
also qualify to be Master's object of love, attention
and blessings. How is it possible? The real cry of the
pangful heart of a true seeker brings the Master to
his door. The quintessence of obedience centres
around mental, physical and spiritual disciplines.
Obedience to the Master should become a natural
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 GOAL OF LIFE
habit or spontaneous response. It is a matter of
discipline. Our Divine Master wants to take us up to
the farthest limits of Reality possible to any life and
prescribed certain simple modalities and practices.
The preliminaries to meditation, non- attachment in
terms of due attachment, meditation proper, regular
cleaning and prayer form the nucleus of these
practices. The Master's support is ever flowing in
torrents to inundate us in the spiritual Bliss and
Reality. The aim of the Master and the system of
Sadhana is the transformation of every individual for
a better and harmonious World Order. Yet, we are
hesitant, lax and irregular. Our obedience to the
Master should, therefore, reflect in three spheres.
Regular meditation, proper cleaning and the most
important and unfailing means to success - Prayer.
In effect, we must boldly take the preliminary and
trail blazing steps of making one deserving to
receive the Divine Grace of the Master. This is what
obedience to the Master would require us to do. The
more we are efficient, effective and successful in
these areas of sadhana, the nearer we will be to the
Master and quicker will be the chances of reaching
the goal.

Goal consciousness
Our goal of life is the final stage when we are
nearest to the super active Centre or Zero, which is
28
 ROLE OF ABHYASI
the primeval cause of the entire manifestation and to
which every soul ultimately returns after Maha
Pralaya. To obviate the series of births and save
ourselves from the miseries of innumerable lives, we
want to create our own individual Pralaya and
acquire a state of complete dissolution of all things
of our own making. We have to be free from all
Samskaras acquired throughout the existence and
assume the same pure form in which we were at the
time of creation. This is what will be achieved when
we say “O Master! Thou art the real goal of human
life”. It is oneness with the Master. It remains for us
to play the part of a true seeker and adopt means
helpful in attaining the goal. There are three signs
which indicate our approach nearing the goal. They
are Divine Action, Divine Wisdom and Divine
Thought. We must try to develop these in us. This is
what is Divinisation. All senses and faculties are in
total harmony assuming their original state and are
merged in the real. The final state of Divinisation
comes when every atom of the body becomes one
with the Master - the Ultimate. “Oneness with the
God”. We need to be crystal clear of the goal and
keep it always in sight when carrying out
meditational practices and conducting our world
affairs. Then only it becomes relevant to a common
man and that is the beginning of the Divinity
expressing itself in us.
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 GOAL OF LIFE
The composition of a man is exactly the same
as that of the Universe. Just as behind this solid
external universe, there are innumerable others of
the finer and still finer type, so behind this gross
physical form of a man, there are numerous finer
and still finer forms of existence. The outermost form
is the Gross body (Sthool Sharir) behind which there
exists the astral body (Sookshma Sharir) and the
causal body (Karan Sharir). Besides there are
several others which are so subtle and fine, the
thinkers do not call them bodies but only as fine
coverings round the soul. With all these innumerable
forms, from the finest to the grossest, the man is in
existence in the material world as a true copy of the
universe or the entire manifestation of God
represented by a complete circle from the outermost
circumference to the inner most Centre or Zero. The
concentric circles drawn round the Centre include -
in the following order - Five stages of Maya, Eleven
stages of Egoism, Seven Rings of Splendour as an
initial approach to the Central Region and the
Central Region itself. Now the inner most Centre or
Zero of a man's existence and of God's
manifestation is really the same. In human form,
these are represented by Shat Chakras (seven
centres - Muladhara, Swadhishtana, Manipura,
Anahata, Visuddha, Ajna and Sahasrara), thirteen
knots (grandhis), seven rings of splendour and the
30
 ROLE OF ABHYASI
Central Region (Zero). Therefore, Realisation of God
means the same as the realisation of Self and vice
versa. All the universe came into existence from the
same point - the Zero, or the Base through a
process of evolution. Similarly, the man's existence
too developed from the same Ultimate or Base.
It is also very essential for every one to fix his
thought at the out-set itself, upon the goal which is to
be attained so that one's thought and will may pave
way up to it. The goal must therefore be the highest.
Those who did not fix that final state of ‘Oneness
with Master' for their goal remained short of the mark
because before arrival at the final point, they
mistook one or the other intermediate state as the
Reality (goal) and stopped there for ever. They
suffered merely for not having fixed their goal. Since
our eye is fixed on spirituality, we take up the ideal
which is the highest and which can be nothing but
that associated directly with the Absolute. This
fixation in thought will accelerate our effort leading to
a feeling of restlessness, strong craving and
extreme impatience and tendencies of the mind will
resultantly get diverted towards the goal with full
vigour. It is, therefore, clear that firmness of will and
determination to reach the goal help us in reaching
the destination. There should be an awareness of
the goal in our heart all the time. We must be
conscious of what we are trying for; we must know
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 GOAL OF LIFE
that the goal is something that is accessible to us
and that we are moving towards it. This constant
goal consciousness will also stabilise us in a state of
what is called constant remembrance. This has
overriding importance in the abhyas of an abhyasi
and his role of sadhana.

Non-attachment
The cultivation of non-attachment is the only
way for self realisation. This is known to all the
saints and common men alike. This has been so
wildly twisted and greatly distorted since ages that it
has come to be meant discarding all worldly ties,
getting away from hearth and home and retiring to
the forest as a Sanyasi, or recluse so as to practice
spiritual pursuits. Scaring away common folk, some
peripheral rituals were prescribed to their fate
precluding them any access to God, the Absolute.
Babuji Maharaj in His Raja Yoga philosophy
emphasises that though non-attachment is essential
and is a first thing to be developed by an abhyasi,
the Grihastha life is the best training ground for the
practice of spirituality. Saint Kabir has aptly
remarked: “God remains twenty paces off from a
Brahmachari and thirty paces from a Sanyasi;
whereas he resides within a Grihastha who
entertains Him in his heart”. Renunciation or non-
attachment is no doubt an essential stage in
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 ROLE OF ABHYASI
realisation but it does not mean severing all worldly
connections of family, home and the like.
Renunciation effected by such unnatural and forced
means is seldom genuine for it is just possible that in
spite of their apparent detachment physically, mostof
them still inwardly cling to the worldly concerns.
Besides, God has created us to live as a part of
Grand Scheme of His Divine Lila and be fruitful to
the earth. Divinity wants to express ourselves as
useful personalities. We have to exhibit Divinity not
us. The Divine and social relevance of our existence
and the purpose of creation according to which we
should live in harmony with others underscore the
dynamic approach of Sri Ram Chandraji Maharaj
and not that of a sanyasi or religious recluse.
Babuji declared that renunciation truly means
non-attachment with worldly objects and not the
non-possession of things. This is a very significant
revelation by Him. A house-holder's life in which
possession of things and worldly ties are
indispensable is no impediment in the way of
renunciation and consequently of Realisation; only if
one is not unduly attached to the objects he is
connected with. Renunciation is in fact a condition or
inner state of mind which brings to view the
transitory and changing character of things and
create a feeling of non-attachment to such objects.
Once our eyes are fixed every moment on Reality -
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 GOAL OF LIFE
which is unchanging and eternal, we will
automatically be free from both attraction and
repulsion. This is Vairagya (renunciation) in true
sense of the term. All our problems arise out of
undue attachment to things. Babuji talks about due
attachment or non-attachment. There are certain
practices which are given to us by Him to attain this
particular state of Vairagya. Firstly, we have to study
the nature, structure and purification of Knots 1 and
2 (Granthis) and attain Laya Avastha (Free
movement). The state of mind at Knot 1 and 1(b) is
an unperturbed one with an awareness of
Omnipresence of Divinity making one realise that
there is nothing which one can call his and thus the
seeds of vairagya are sown. Besides, development
of love towards the Master and devotion to the
Divine enables one to move to Knot 2, which is
called the Spiritual Heart. Here the outermost
covering of the soul - the Annamaya Kosa - is
loosened and the spirit is allowed to move out of its
shackles consciously. The compassion to fellow
beings grows and love and concern for others
develop; we then discern the true sense of
attachment to God and non-attachment in its correct
perspective. The first Knot has to be kept as pure as
we can so that the attitude of yielding to Master
develops. Though the desire to have the company of
similar Divine seeking souls becomes somewhat
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 ROLE OF ABHYASI
dominant, but undue attachment towards any of
them would detract us from the main goal. This
needs to be watched by the abhyasi himself. The
Master would always ensure this.
Secondly, a principle of trusteeship has been
emphasised by Babuji Maharaj to develop the
attitude of due-attachment. By thinking that
everything is that of the Master and Master Himself
is the doer of all actions, we are trying to hand over
everything back to the Master. We are only trustees
of wife, children, parents etc. and we are doing all
things to protect them on behalf of the Master. This
is applicable to property owned by us as well, which
are to be kept and utilised as a custodian of the
Master. If we take it as something of our own, we will
develop an undue attachment and get involved in it.
If we take it as trustees, the undue attachment is not
there and only due-attachment develops. In our
system, Master's support is always with us. When
that flow of consciousness, which naturally flows
down to the baser levels of our existence is diverted
to higher levels by the Force and will of the Master
or His Grace, then it becomes possible for us to
experience detachment, non-attachment and due-
attachment according to our spiritual needs. In this
Saga of vairagya, the role of the abhyasi is to
practice meditation, when Master's support to divert
the flow of consciousness from the heart to the
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 GOAL OF LIFE
Atman will automatically manifest. When these two
things go systematically, then development of
Vairagya which seems to be a life time affair
elsewhere becomes a matter of few days of
sadhana in our system. Thus, non-attachment can
be attained only when one is wholly diverted towards
the Divine. The Institute of Sri Ram Chandra
Consciousness demands that we should do our duty
- meditation earnestly, devotedly and consciously.
This is the first stepping stone towards spiritual
progress.

Meditation
With a view to bring the mind to a perfectly
self-contained state free from complexities and
disturbances, our ancient sages have generally
advised Patanjali Yoga - known as Ashtanga Yoga
(i.e. Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana and Samadhi). Under our Sri Ram
Chandra's Raja Yoga training, we start from the
seventh step Dhyana fixing our mind on Godly Light
in our heart in order to practice meditation. The
previous steps are not taken up separately but they
automatically come into practice as we progress in
our meditational practices. Thus much of our time
and labour is saved facilitating attainment of the goal
within one's life span itself. In short, we start our
practice from third Sadhana (Shat Sampatti - six
36
 ROLE OF ABHYASI
forms of spiritual attainments) of Sadhana
Chatushtaya (four elementary means) - Viveka
(discrimination), Vairagya (renunciation), Shat
Sampatti and Mumuksha (actual merging in the
state of non-entity). The six sampattis of third
sadhana are Sham (peaceful condition of mind),
Dam (control of senses and indriyas), Uparati (self-
withdrawal), Titiksha (state of fortitude), Shraddha
(faith) and Samadhan (state of self settledness to
the will of the Master). With the practice of Dhyana
(meditation), all other states naturally fall in line as
the mind gets disciplined and senses begin to come
under control through the assistance taken from the
Ultimate Thought force - the psychic energy. To
achieve best results, the nature of thought - which is
common between God and Man - for meditation
should be such that it is in consonance with the
nature of mind itself. Based on this theory and logic,
the Master has stipulated that we should meditate
on the Divine Light in the heart; not bothering about
the nature of light or luminosity. As this thought - a
supposition only - is accepted by the mind and heart
getting into a state of absorption becomes natural,
smooth and easy. The thought of Divine light gets
absorbed in the mind as it is approximately near to
the Original Thought.
Meditation is the foundation of spirituality. In
our system preliminaries to meditation, meditation
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 GOAL OF LIFE
proper, cleaning process and above all prayer form
the core of Raja Yoga of Sri Ram Chandra.
Regularity in practice, fixity in posture, place and
time, efficacy of daily cleaning process and offering
of prayer with heart full of love and devotion - all
these four essential practices, therefore, constitute
the basic role of an abhyasi in our system. During
meditation, if we entertain the idea that not we but
the Master Himself is meditating on His Own Form, it
shall bring excellent results. Meditation on the point
in the heart where one feels its beats is the practice.
We should meditate on the heart supposing Divine
Light there. The abhyasi should turn his attention
gently towards the heart and suppose the presence
of Divine light there. Any effort to localize the
position in the heart or visualize the light in any form
must be avoided. As we develop higher stages of
absorbency, we become unmindful of various
thoughts that come up during the meditation. Most of
these thoughts would be taken care of by meditation
on Points ‘A' and ‘B'. These two points should be
attended to regularly to enhance the quality as well
as the efficacy of our meditation. Three point Japa or
Four point Japa can be taken up, if some thoughts
still persist, on the advice of the Trainer only. What is
important is not only regularity of meditation but the
quality as well. We have known abhyasis who just sit
for meditation with mind fully occupied with their
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 ROLE OF ABHYASI
worldly problems and affairs. Naturally, there will be
no progress nor will one benefit from such type of
meditation. In our system, the progress of an
abhyasi can be intuitively felt and experienced. With
the Master's support one is not allowed to stay at
any level for any longer than necessary before he is
pushed to the next stage. This is the Grace of the
Master and splendour of the system. We can,
however, profit from this Divine Benevolence fully if
we continue our practice steadfastly. We must start
our meditation with a pious attitude towards the
Master, a yielding attitude towards Him. When we
are able to create a state of vacuity in us then only,
the Grace of the Master will flow into our heart
incessantly. This is the most important thing an
abhyasi has to do. It is his role in essence.
The observance of preliminaries is important
in more than one way and enhances the efficacy of
the meditation itself. The meditation posture, place
and time prepare one to receive His Grace. An easy
natural asana (posture) reflecting a form of
contraction or withdrawal similar to that at the time of
Pralaya would pave the way to the Ultimate and
similarity of posture allows us to continue meditation
for long time in association with the Great Power -
the very thing one takes up in the beginning for the
attainment of the goal. Fixity of time for meditation
may have different connotations at different levels.
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 GOAL OF LIFE
For an abhyasi, adherence to specified timings
specially before sunrise will put one in the state
similar to that which existed at the time of creation.
We should complete our morning meditation before
sunrise. Thus we do meditation in close conformity
with the Original state, the Ultimate we have to
finally arrive at. This is essential. A fixed place has
two inter related aspects. One - if we do puja from
the same fixed place, it reverberates with the Divine
consciousness. That particular place gets charged
with Sri Ram Chandra's consciousness and it is the
place where you find yourself always calm and
peaceful. The second aspect of meditation place is
offering of a separate seat for the Master while one
meditates. While meditating we invoke the Divine
presence of the Master to that seat and take a sitting
from Him. This inculcates a spirit of humility and
obedience to the Master. While fixity of time, place
and posture are aids for effective meditation, what is
needed in the abhyasi is the iron will to follow the
directions of the Master and confidence in his
capability of carrying them out under all
circumstances, as far as one's physical and mental
conditions permit. Many excuses are offered seeking
deviation and dilution of these elementary
preliminaries. We can satisfy our mind by several
pleas. When we cannot carry out simple and easy
basic requirements, it reflects on our inadequate and
40
 ROLE OF ABHYASI
incomplete understanding of the System as such;
our faith in spiritual upliftment itself becomes
questionable. We need to make up our mind with a
firm Sankalpa, then we can easily undertake these
simple acts with greater understanding, willingness
and regularity. This is the role we must set for
ourselves.
As long as we do not remove grossness
settled in our Spiritual Centres, the grace or effect of
higher centres remains far apart due to the
grossness and complexities we have accumulated.
Our system of sadhana recommends the modalities
and methods for cleaning of the Centres and the
entire spiritual system itself. Though the Master
Himself attends to this through the process of
Transmission, each abhyasi has dynamic and
particularised role in effecting this cleaning. The
Master's support in this regard is comprehensive,
but the role of the abhyasi is pivotal. Aspirants do
not evince interest in ‘cleaning process', probably
because of their lingering attachment to what is
being cleaned, nor do they feel much interested in
meditation when the cleaning process is being
effected and impressions and bondages are being
loosened by the Master. As this is the only effective
course for getting subtler, lighter and “Sookshma”
day by day to secure Union with the subtlest, we
have to pay utmost attention and ensure regular
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 GOAL OF LIFE
cleaning. The process of cleaning uses the Original
Power of Thought in the form of human will for the
refinement of the individual soul to enable it to
ascend the steep and slippery path of realisation of
the Subtlest Essence of Identity. There are five
processes prescribed and one of these methods - as
advised - only should be followed at a time. It is
absolutely necessary to apply the force of the will to
throw out impurities and to end the sadhana with a
feeling of confidence that it has been done efficiently
and impurities have been driven out. Thus, we can
see the central role of individual abhyasi in this
process. We should resort to cleaning process for
about five minutes before meditation in the morning.
In the evening, we should sit in the normal posture,
at least for half an hour and think that complexities,
the network of previous thoughts and grossness or
solidity in the constitution are all melting away or
evaporating in the form of smoke from the back side.
Since this process purges the mind and heart, we
will be far better receptive for the efficacious flow of
Master's Grace. Abhyasi has, therefore, a great
responsibility in the practice of regular cleaning,
which paves the way for spiritual growth.
The most important and unfailing means of
success is the prayer offered in a most suppliant and
humble manner completely resigning to the Master's
will. It connects our link with God to whom we
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 ROLE OF ABHYASI
surrender ourselves with love and devotion. The
reason why prayer should be offered with a heart full
of love and devotion is that one should create within
oneself a state of vacuity so that the flow of Divine
Grace is diverted towards him. A man has Bipolar
existence. While our root lies nearest to the Base,
Ultimate, Bhuma or God - which is spiritual, we have
the worldly existence at the other end. It is an
extension from the Base. This connection between
these two has been mostly obliterated and blocked
by grossness and complexities. It is only through
Prayer - as a part of our meditational practices - we
will be able to seek Divine Master's support to clear
the path to our Base and restore our linkage through
His Grace. Then only our understanding that “Man is
made in the image of God” will attain Divine fruition.
If somehow, the individual mind gets moulded
towards the Cosmic mind, it begins to appear in its
true colours. The individual mind is a part and similar
to the Godly mind - the Kshobha, which set into
motion the forces of Nature to bring into existence
the creation. If somehow we turn its downward trend
towards the base, it will become quite calm and
peaceful. It is only the help of the Dynamic
Personality - the Special Personality - that can turn it
towards the Base. The aim of our prayer is to seek
His intervention - in the form of Master's support.
When man creates in himself a strong craving for the
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 GOAL OF LIFE
Absolute, he is indeed in a state of prayer and it is
for every one to strive for. When a man enters into
that state even for a moment, his prayer is granted.
In prayer we stand before him as a humble
supplicant and completely resigning ourselves to His
will. It is a folly to pray to God for petty worldly ends
except in most exceptional cases when the peace of
mind is greatly disturbed for want of bare basic
necessities. We should always pray to the Supreme
Master - the Omnipotent and Omniscient alone with
a mind totally absorbed in love and submission to
His will, forgetting even ourselves altogether.
Constant practice brings a man to a state in which
he begins to feel himself in prayer all through – even
while discharging worldly duties and the same state
prevails during all worldly engagements without least
disturbance or interruption. A permanent link of
devotion is established with the Master. The prayer
is to be offered in the most suppliant mood with a
heart overflowing with Divine Love. The prayer must
be offered in a way as if some most miserable man
is laying down his miseries with a deeply afflicted
heart before the Supreme Master imploring for His
Mercy and Grace with tearful eyes. Then alone can
one become a deserving aspirant. The prayer :-

44
 ROLE OF ABHYASI
“O, Master!
Thou art the real goal of human life,
We are yet but slaves of wishes
Putting bar to our advancement,
Thou art the only God and Power
To bring us up to that stage”.

Master's Support
The most significant aspect of Sri Ram
Chandra's Raja Yoga is the support of the Master
which He Himself called as the “Essence of Raja
Yoga”. As discussed earlier, sadhana has two
aspects - one the abhyas and the other ‘the Master's
Support'. Unless we conduct and carry out abhyas in
such a way as to attract the flow of the Divine Grace,
sadhana will never be complete nor can we attain
the Ultimate. A comprehensive understanding alone
will lead to goal clarity and build up our confidence in
our capability to achieve the goal with Master's help.
In our system, Master's support is available right
from the beginning. The most unique feature of this
support is through Pranahuti - the power of
transmission. Pranahuti is effected through the
power of the will and with this power of yogic
transmission, the Master through the trainer
weakens the lower and baser tendencies of the mind
of the abhyasi and more importantly sows the seeds
of Divine light in the inner most core of his heart.
Since the power of Pranahuti is a Divine power
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 GOAL OF LIFE
working through the channels of pure mind, the
Master awakens and accelerates the dormant forces
in the abhyasi to action and diverts the flow of the
Divine currents towards the heart and of
consciousness from the heart to the Atman Point.
This is the Master's Divine role and spiritual
responsibility. When we know our role, we need to
be fully aware of Master's support and make
preparations to receive his Grace by being
deserving as well as spiritually attracting. By
connecting ourselves with Him with obedience, love
and devotion, we also begin to transform
accordingly. In addition, the Master attends to the
cleaning of the System by removing Mal
(grossness), Vikshep (fickleness), and Avaran
(covering) of the body, mind and the soul - in our
march from gross to subtler levels. It depends on the
abhyasi to extract from the Master as much as he
can through love and devotion. The greater the
intensity of devotion and surrender, the stronger will
be the force flowing into him. The abhyasi has only
to prepare himself to receive His Grace by making
himself capable and deserving of it. This is the role
of the abhyasi. Spiritual training for the attainment of
higher stages is only possible by the process of
Yogic Transmission and by no other means. Sri Ram
Chandra's Raja Yoga is the only means presently
available for the attainment of the highest - the
46
 ROLE OF ABHYASI
Ultimate. Without Master's support, therefore, one
cannot achieve the goal. Here, by the grace of God,
the Master's power alone works all through and
there can be no possibility of any harm in it at all. If
you find any difficulty or entanglement or unbearable
excitement of emotion during your spiritual journey,
just refer that to Him through prayer at any time or
from any place, it shall be answered and attended to
at once. That is the type of responsive, parental
support always at our beck and call. Babuji Maharaj
often used to say that “the true cry of the aspirant
brings the Master to his door”. We have come down,
now we are going up so as to arrive at the subtle
forces of the Nature and to get at them is not an
easy job for the sadhaka. The Master is invariably
needed there. If a man somehow, reached a certain
stage by self effort and he is unable to go up, a sort
of grossness or curvature is formed. There are
numerous different states which are acquired one
after the other during the course of our spiritual
march. But the condition that exists there is such
that if an abhyasi attempts to cross over to the next
level by self effort only, he is unable to bear the
strong flow of the Divine energy and instantly slips
down. It is only the power of the Master which can
enable us not only to move on to next stages but
also experience Laya Avastha for the required time
at each point. In our system, the Master takes total
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 GOAL OF LIFE
responsibility for spiritual progress of the practicant
and attainment of the Ultimate - Oneness with God,
which is known to take innumerable life spans to
achieve - is possible within one's life itself. From the
very beginning, an abhyasi should devote himself to
abhyas with diligence and persistency. We must
have full trust upon the Master and must fully
cooperate with Him in His effort to transform each
individual. Unfortunately, there appears to be a
growing trend in some of the abhyasis that since
there is ever magnanimous Master's support
available to them at all times, there is nothing much
to be done by them specially in terms of their
constant efforts. They think that just attending
weekly Satsanghs and occasional individual
meditation will meet the bill for attainment of the
goal. Nothing can be more far from truth than this
willful and wishful thinking. There is no denying of
the fact of the availability of Master's support, but the
role of the abhyasi is not only central but is the
fulcrum for an individual's progress. The crux of our
system and its principles are reflected in the Ten
Commandments which Babuji Maharaj has
postulated. A perusal of these Ten Commandments
would reveal that they require unflinching faith,
strong will and great determination followed by
constant meditational practices in their entirety on
the part of the abhyasi to reach the goal. What is so
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 ROLE OF ABHYASI
spectacular of our system is the certainty of
achieving the goal of Oneness with God with ever
flowing Master's support PROVIDED an abhyasi
makes himself deserving by love, devotion, sharing
and sacrifice in addition to the adherence to the Ten
Commandments. These are the practical aspects of
abhyas and inter se relationship between the
Master's support and the role of an abhyasi.

Constant Remembrance
Constant remembrance of God is, of course,
a special feature in spirituality. The method for
cultivating constant remembrance is to think with
firm conviction during your leisure hours, whether in
office or at home, in the street or in the market, that
God is pervading all over and everywhere, and that
you are always thinking of Him. This thought should
be maintained as long as possible until all worldly
responses are influenced by such consciousness.
Unfortunately, the issue of constant remembrance is
misunderstood in our system. It is not that we go on
repeating the name of Babuji Maharaj, as if it is
some sort of a mantra. If we are going to repeat His
name several times just like a mantra, grossness will
be developed. This grossness is of a peculiar variety
which is of a finer nature. Both the abhyasi and
trainer will not generally have any inclination to
remove such grossness of superfine nature. A thin
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 GOAL OF LIFE
barrier will be in place making further spiritual
progress difficult, if not impossible. What we should
have in our thought is the consciousness of Babuji
Maharaj rather than His form and name. We should
always be aware that we are the instruments of the
Divine in the personality of Sri Ram Chandraji
Maharaj rather than people who are just seeking His
blessings.
Frequent remembrance of God though greatly
helpful, is not all that we need for our final success
in Realisation. We generally begin an important
thing in the name of God and it is customary almost
in every religion to do so. But that is only a matter of
formality and has no spiritual significance. We never
dedicate the thing to God in the real sense, and at
heart we are, in fact, quite away from the idea of
God. Remembrance of God, thus, is of no avail. The
real significance of the custom is that we must
remain in touch with the idea of God in all phases of
our mental and physical activities. We must feel
ourselves connected with the Supreme Power every
moment with an unbroken chain of thought during all
our day-to-day activities. It can be easily
accomplished if we treat all our actions and work to
be a part of Divine duty, entrusted by the Great
Master whom we have to serve as best as we can.
Babuji Maharaj emphasised the principle of
‘Trusteeship' in this regard. We need to develop total
50
 ROLE OF ABHYASI
faith in being instruments in the hands of the Divine
and Master being the doer - both in letter and spirit.
While doing a thing, think you are not doing it for
yourself but for the Master; rather think that the
Master Himself is doing it for Himself. This should be
in thought form while performing all and every
activity. There should be no exception; then only the
fact of constant remembrance will become a reality
in practice.
During meditation, if we develop and entertain
the idea that not we but the Master Himself is
meditating on His own form, it shall bring about
excellent results. The progress will be by leaps and
bounds and we shall reach the Destination in
quickest possible time frame. The intensity of our
thought force will punctuate our progress towards
the goal. Similarly we should modulate all our
routine functions accordingly. Besides, constant
prayerful orientation and constant remembrance
have close linkages and inter se relationship. When
you are in a prayerful attitude, you are in spiritual
contact with the Divine and continuation of this
thought is constant remembrance. If we cultivate this
feeling and maintain the outlook that the Master is
doing everything in our place, we shall not only be in
constant remembrance all the while, but our actions
will not cause any impressions whatsoever and so
we will cease to form further Samskaras. This is the
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 GOAL OF LIFE
mystery as well as efficacy of constant
remembrance. The moment formation of Samskaras
ceases, the freedom from bondages is in sight and
realisation is not far away. To achieve perfection and
excellence in our abhyas, the most important and
efficacious role is “Constant Remembrance”.

Devotion
Constant remembrance, in fact, is a natural
development of meditational practices and it
requires efficiency when the abhyasi has become
devoted to the object of meditation or constant
prayer. It then ceases to be dry abhyas and
becomes a stimulating and all absorbing
engagement. The fire of love and devotion alone
burns down trivial trash and wins the gold from the
dross. The burning of love may, however, have three
stages. The first is the suppressed smouldering
giving thick smoke. The second has occasional
sparks in it; and the last one gives the bright burning
flame capable of reducing every thing to ashes in a
moment's time. The first two stages are subject to
their exposure to the combustible matter in the air.
When the solidity which hampers combustion is
removed by the effect of inner heating, the final
action starts with full force. But, then, there is the
Electric fire as well which by passes the first two
stages, and appears only in the final state, free from
52
 ROLE OF ABHYASI
smoke and vapour. If you can light up such a fire
within you, your progress shall be by leaps and
bounds.
Devotion and love, of course, remain so easy
and yet so difficult of achievement at once. Real
devotion has no tinge of affectation in it and goes
hand in glove with enlightenment. In the initial
stages, the devotee may be conscious of his
feelings towards the object of his love; but at higher
stages the foam and fury is dimmed to the extent of
an almost total loss of its awareness at the Ultimate
stage. The superfine level of devotion may be
spoken of as total self surrender, from which the
awareness of surrender has been entirely withdrawn
by the Grace of the Supreme Master Himself.
The problem of practising devotion,
surrender, etc. in a natural way is there. For this
purpose, it is said that one can love another person
of his own species best, for Babuji Maharaj, Lalaji
Maharaj was an object of meditation and love. The
Adi Guru was no doubt worthy of it, being the fittest
man to be meditated upon and be devoted to. He
was a Divine Personality - an embodiment of
moderation, toleration and devotion. He was
altogether free from egoistic feelings, desires and
worldly entanglements and devoted wholly to his
“Own Self”. This phrase refers to a spiritual state of a

53
 GOAL OF LIFE
high order not commonly bestowed upon man. In the
system of Sri Ram Chandra's Raja Yoga, the Master
is the object of our love and devotion. We have to
develop feelings of perpetual love towards Him; then
only we can achieve our goal.

Surrender
The easiest and surest means to achieve the
goal is to surrender ourselves to the great Master
and become a ‘Living Dead' ourselves. This feeling
of surrender, if cultivated by force or mechanical
means seldom proves to be genuine. It must
develop automatically within us without the least
strain or pressure upon the mind. If the knowledge of
self is retained, it is not true surrender. What
remains to be done when we have surrendered
ourselves in the true sense? Nothing. In this state,
an abhyasi will be in close touch with Reality all the
time, and the current of Divine effulgence will
continue its flow to him without any break. In this
way, we can solve our problem of life in the easiest
and most efficacious way in the shortest possible
time.
We have to develop an attitude of absolute
surrender to the Master. Most of the time we can
satisfy ourselves that we have surrendered to the
Master while in fact we have surrendered to our own
wishes which we expect the Master to fulfil. We do
54
 ROLE OF ABHYASI
not accept whatever the Will of the Master might be
but expect our wishes to be satisfied. This we call
surrender to Master. Thus it is clear that yielding
attitude is bit different from the self surrender that we
think we have got. This self surrender that many
people claim is not surrender to Master but
surrender to their own self. Further it has been our
bitter experience that many people who think that
they have surrendered to the Master are the people
who are suffering from an extraordinary sense of
egoism. They think they have done a very great
thing by surrendering themselves to the Master. This
is an unfortunate situation, where the psyche is
playing a big joke on the person. He does not think
that self surrender demands a surrender of the
consciousness of the self itself. Somewhere in
between he gets stuck up and he thinks that he has
surrendered and therefore, it is the Master and the
Master alone who has to attend to the appropriate
action. So this shifting of responsibility of our
sadhana towards the Master arises out of this
peculiar clique of self surrender. It leads to lazy
habits; it leads to extraordinary egotism, Ahankar
and then arrogance and all such sort of things. But,
if we have really surrendered ourselves to the
Master, these things do not arise. At times,
personalities at higher levels suffer from this
misconception. This is mainly because that people
do not do their sadhana.

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 GOAL OF LIFE
Self surrender is nothing but a state of
complete resignation to the will of the Master with
total disregard of the self. A permanent stay in this
condition leads to the beginning of the state of
negation. When we surrender ourselves to the great
Master, we begin to attract a constant flow of highest
Divine Force from Him. In this state, a man thinks or
does only that which his Master's will ordains. He
feels nothing in the world to be his belonging, but
feels everything as a sacred trust from the Master,
and he does every thing thinking it to be his Master's
bidding. His will becomes completely subservient to
the will of the Master. Surrender is not an ordinary
thing to be achieved easily. It begins after complete
negation of all senses and faculties for which we
proceed by elementary rules of devotion. We submit
to our Master, thinking Him to be a Super Human
Being. We love Him with devotion and faith and
reverence, trying by all means to attract His attention
and favour.
As far as surrender is concerned, there are
two examples of surrender. One - Markata Kishora
Nyaya and Marjala Kishora Nyaya. In the case of
former, a baby monkey clings to its mother under all
circumstances and is thus saved. In the latter case,
kitten completely leave it to their mother for safety of
their lives. An individual has to choose himself the
methodology and means of his surrender to the
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 ROLE OF ABHYASI
Supreme Personality. Whatever method or way one
wants to follow, the most important thing is total
faith, love and devotion. In either of these means
there is liberation and realisation.

Spread of Sri Ram Chandra's Raja Yoga

The timeliness of the introduction of Raja
Yoga System in the present Yuga or Age by the
Supreme Personality Rev. Sri Ram Chandraji
Maharaj has its cosmic relevance to the restoration
of spiritual and harmonious living of human life on
the earth. We have the grace of Babuji Maharaj and
are the most fortunate ones in the world today. This
one factor of Divine Grace has totally changed the
very complexion of our lives. The feeling of
calmness, of balancedness, of pious attitude and of
total absorption even for a few minutes is something
that every saint has craved for ages. Even a glimpse
of This State is known to release us from the
bondages and enable one to attain liberation. In our
system, we secure this state of spirituality all the
time, day in and day out. It is only under this system
a human being can reach the farthest limit of
spiritual approach possible for any one. Our Masters
secured It; some of the reverend disciples attained
it; it is possible for any body to reach it and all are
welcome to seek and experience this state during
this very life itself.
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 GOAL OF LIFE
We have been bestowed with His Grace by
sheer fortune; not that all of us are deserving but He
is always to bless any and every seeker. As an
abhyasi, we should, therefore, see that He alone
exhibits Himself through us. It is He alone who
should express Himself in us. Babuji Maharaj said,
“On seeing an abhyasi, one should ask who is your
Master?” People should interestingly seek and ask
what is the System you follow? How is it you could
say or do like this without fear or favour and conduct
yourself in such an upright and righteous manner?
This is possible because we know that there is
Divinity in our hearts, there is commonness in our
Origin, there is a feeling of fraternity amongst us and
love, devotion, sharing, sacrifice and concern govern
our relations with each other. If this path of Sri Ram
Chandra's Raja Yoga is any value, it is in this
harmonious living, that is Divine. This is possible;
this is our experience. To make it work and condition
our life in its totality with the System is the role of an
abhyasi. Babuji Maharaj never called upon us to just
do meditation, sit at home looking after our own
respective families most selfishly and do not care
about other people, the society and the world. That
is not our understanding. The underlying philosophy
is that we should live together and for others as well.
Then only we can play a meaningful and purposeful
role destined to each of us in the Divine Lila or
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 ROLE OF ABHYASI
Scheme of Nature. The tolerance and respect
towards all can never develop unless we have
assimilated the fundamental understanding of
fraternity. This fraternity is possible because of our
common cosmic parenthood and Origin. If we
comprehend the common spiritual source from
which we have evolved and feel the commonness in
our hearts, then it will become natural for us.
Otherwise it is artificial, remains a catch word and
will just be a lip service as is generally the case with
most of us. Everybody - the politician, the social
worker and the religious teacher - has talked about
this; nothing is new about the idea itself. But to live
with that idea as an integral part of our life itself and
practice it as such, we require sadhana and this is
what Sri Ram Chandra's Raja Yoga aims at. This
sadhana must be underlined with total love and
Message of the Master.
When every one of us lives his life in unison,
in cooperation and in conformity with the Nature as
well as all other people, then, that alone becomes
Divine life. Whatever little we have, let us share with
somebody else including some agony. In case, it
comes to us we should not say that our need is not
taken care of. This concept of sharing is lost mainly
because we have understood our needs to be
absolutely individual and as not something that is
shared by all of us. An analysis of rapidly declining
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 GOAL OF LIFE
joint family system and its subsequent degeneration
into nuclear and individual families would tell us how
united we were and how we got separated now.
Common concern was basic to our group living
specially in rural areas. It has become almost extinct
now; thanks to the materialistic society now - even
old parents have become burden to their children.
This cultural and spiritual degradation mainly due to
evil influences of the Western based life -concepts
have eaten the very vitals of our great civilisation. It
is only individual transformation that can rejuvenate
our life-system as a whole. The only answer lies in
proper understanding and spread of the message of
harmony, love, sharing and sacrifice of Sri Ram
Chandraji Maharaj of Shahjahanpur. All of us are
united that we should spread His message and it is
our duty. But, then that is the basic role for which we
should get an eligibility, authority and arhata. For
that we have to do sadhana. This sadhana is a
comprehensive exercise system we carry out in
order that we express Him to others. Divinity wants
us to be harmonious, Divinity wants us to be united.
It wants all His manifestations to live together with all
the diversities. Unity in diversity is not a mere
slogan, but it is (or it was!) the Indian way of life. It
got afflicted. Our sadhana must lead us to be
imbued with the Divine qualities of Sri Ram
Chandra's Raja Yoga, then only its relevance will be
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 ROLE OF ABHYASI
fully established. That is the role which Master
expects; that is what we have to do in our life. Such
propagation and spread of His Message is the
bounden duty of all of us.
It is our firm conviction that the Sun has
already risen and is very much engaged in His
Mission. He is Sri Ram Chandraji Maharaj of
Shahjahanpur - reverentially addressed as Babuji
Maharaj. This is very clear way of putting our point of
view, where we feel His presence so much. While
several lines are there towards the Divinity and the
Ultimate, all have to channel themselves through the
Controlling Spiritual Centre in the Cosmic
phenomena in the Special Personality of Babuji
Maharaj and His Divine Consciousness. He is the
Master of the Universe and the Supreme Personality
who is deciding the destinies in spirituality. We have
no doubt. Somehow, if we can bring about the
awareness of Ram Chandra Consciousness, people
will automatically gravitate towards Him. There is no
other way; there is no other path; there is no other
go. He is the Way; He is the Means and He is the
Goal. We, the abhyasis have to do certain things as
a part of our Sadhana - invoke in others the feeling
of piety and a propensity of devotion towards the
Master. The relevance as well as the spiritual
inevitability of Babuji Maharaj and Sri Ram
Chandra's Raja Yoga in our life should be
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 GOAL OF LIFE
spontaneously felt by one and all and be the cause
to “foment” and “kindle” the Divine Consciousness of
the Master. This is the only Divine Mission not only
for individual redemption but to the world harmony
as well; We will have to play our role in this greatest
and unique spiritual “Yagna” for the upliftment of the
mankind. It is, therefore, the duty of every abhyasi to
pass on this “Way of Life” - Sri Ram Chandra's Raja
Yoga System; His message; that is the most
important role and Service to the humanity.

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 SRI RAMCHANDRA’S
COMMANDMENTS
“Discipline with love:
Corrects baseness of worldly passion
Fortifies the Heart with virtuous principles
Enlightens the mind with useful knowledge
Furnishes enjoyment from within itself.”

Lalaji Maharaj
It is a fact that man is in search of happiness
and somehow this happiness seems to be closely
linked up with the “Peace of Mind”. Man's efforts in
fulfilling the demands of the body have been
continuous and labour of extreme concentration and
untold mortification of both body and mind have
gone into his struggle, to live and realise happiness
in terms of the wants of his body. True also indeed
we have felt that in transitoriness of happiness
achieved, there can be no real happiness. The very
definition of illusion - Maya - is precisely this
transitoriness of all material and body-conscious and
body-related happiness. The search for the Eternal
and the permanent happiness is the real search and
this entails the renunciation of the search for the
transitoriness of happiness or success. Surely men
have thought a different solution for wish fulfilment
and satiation of desires. They endeavour to realise
the Eternal in the temporal, the Infinite in the finite,
63
the Unbounded in the bounded, the Spirit in the
bosom of matter and so on, because of the double
demands of the human nature for both the worlds.
Futile have been their efforts to fit in a “Square peg
in a round hole”. We forgot completely that it is only
when one seeks oneself that one realises Reality
and not when one turns to the world to realise
oneself or oneself in it. The dual functions of human
life; spiritual and material - need synthesis and
harmonisation. This should allow full Divine
expression in human life rather than subjecting it to
exclusive material pursuits with lip service to the
spirituality itself. This is possible only when both
spiritual and worldly expressions of Divinity are
conditioned by moderation, sharing, sacrifice and
fraternity towards fellow beings and love and
devotion to the Master. Stability to our flight to
spirituality can be assured only when both the wings
fly together in harmony and balance.
Sri Ram Chandraji Maharaj in His Ten
Commandments elucidates the conditions which are
necessary for realising the Ultimate. They are
commandments which we must follow implicitly.
They are not merely orders arbitrarily given but
clearly explained in order to show their rationality in
respect of the goal that has to be achieved. They
are, of course, easy to follow when there is the
earnestness to reach the goal, the Ultimate -
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Oneness with God.
We had earlier deliberated about the
Supreme Personality in the form of Rev. Babuji
Maharaj expressing itself from 4th May, 1944. The
purpose(s) of such Divine descent may be largely
inscrutable. Limited being the comprehension of the
Divinity and its cosmic scheme to the human beings,
yet man's is the only `life' which can explore the
mysteries of the Nature, fathom the Origin of
creation and eventually attain a state of Divinity -
nearest to the Ultimate. Over the ages, this capacity
of the man to realise the Ultimate has been
continuously eroded, dwindled and wearing out due
to grossness and complexities that have come to
surround the soul and the self. This erosion in
individual existence has resultantly affected the
collective living of the world. A state of solidity and
morbidity has set in and the whole environment is
grossly polluted and vitiated. In earlier ages,
Avataras had come at certain points of time to
cleanse the world of few ‘evil personalities or Asuras'
who were the sources of spiritual burden to the
Earth and were the fountains of unrighteousness
and extreme vices in the society. Hence one of the
special purposes for which this Supreme Personality
has now come is to redeem the individual souls
leading to the transformation of the man itself. Rev.
Babuji Maharaj comes forward with an assurance
that the Divinity is prepared to enter into our hearts

65
and then transform us individually. When we
undergo such a reformation, we will be much more
relevant to speak about the Greatness of the Great
Being or God.
Ethics is nothing new. Every religion, every
society, every sect has a specified or unspecified
code of conduct. Such codes have generally been
governed by - “Live and Let Live” and “Do unto
others what you would like to be done by” - concepts
and doctrines. Even atheists have a code of morality
- which is based on rationality but not any Divine
principle or precept. The Ten Commandments given
by Rev. Babuji for the first time are not based on any
such social contracts nor - “Live and Let Live”
principle nor does He dwell on merits and demerits
of such sociological discussion at all. So far, we
have failed, in understanding to live like that mainly
because we never understood the logic behind this
spectrum of moral conduct. Rev. Babuji Maharaj
comes with an unquestionable logic - which is based
on His Axiom that “Everything in this universe is
consciousness in pure state or gross state”. If this
fundamental of Raja Yoga of Sri Ram Chandra is
accepted, the power of the Highest can descend,
thus, into the human heart and begin to purify and
lead it to the subtlest state. The ascendancy from
gross to subtler or purer levels towards the Origin or
Base is what is sought to be achieved - with a
degree of unfailing certainty - under the system of

66
Sri Ram Chandra's Raja Yoga. It is possible only
when the Ten Commandments of the System are
scrupulously adhered to. Rev. Babuji Maharaj said
that these are “spiritual secrets” which have up till
now come down from heart to heart. Since they
relate to direct perception which depends upon the
study of nature and can be revealed by means of
vibrations, it is not only difficult but almost impossible
to express them adequately in words. “True love
cannot be expressed by words. This is the very
Reality which is inexplicable in any way”. One can
profit from these commandments, when one can
understand them in correct light, adhere and
implement the same both in letter and real spirit and
experience the Divinity that resultantly will be
bestowed on us.
“Though it is undoubtedly a folly to think
oneself too wise, it is a greater folly to think himself
too foolish or weak”. We must dedicate ourselves, as
we may be, to the remembrance of the Master -
abiding by His Commands. These commandments,
in essence, form the system of Sri Ram Chandra's
Raja Yoga itself. While adherence to these principle
Commands ensures speedier spiritual progress,
attainment of higher spiritual levels will in turn,
enable greater and more dedicated following of
these Divine Commandments. Such is their inter
twining and snow balling relationship.

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COMMANDMENT 1

“RISE BEFORE DAWN. OFFER YOUR PRAYER

AND PUJA AT A FIXED HOUR PREFERABLY
BEFORE SUNRISE, SITTING IN ONE AND THE
SAME POSE. HAVE A SEPARATE PLACE AND
ASAN [SEAT] FOR WORSHIP. PURITY OF MIND
AND BODY SHOULD BE SPECIALLY ADHERED
TO”
The first Commandment is the basis and the
seed from which the Tree of the system of Sri Ram
Chandra's Raja Yoga practice will sprout to reach its
goal. Efficacious indeed would be the training which
is founded on strong initial preliminary practices that
form into a strong base and shape the aspirants into
dedicated and disciplined soldiers rushing towards
their objective. This commandment has four
requirements that constitute it - Meditation time
before sunrise, Meditation posture, Meditation place
and maintaining purity of mind and body.
The Command “Rise before dawn” is based
on its connection with That that existed before the
creation. When the time of creation came,
preparations commenced, currents flowed out,
vibrations intensified, formation of knots (Grandhis)
started, momentum gathered, churning process set
in and action and reaction began and continued till
objects began to assume individual forms. The latent
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thought came into action and the subtlest particles
got heated up. The fire of the Divine which has been
burning since the beginning of Time has not yet
cooled down. By the effect of continuous heating,
motion amongst the particles set in and resultantly
vibrations commenced. With growing intensity of
vibrations as well as heat, grossness began to
develop adding veils after veils. Every particle got
affected, absorbing due share of it. In course of time,
animate and inanimate objects came into being and
the universe was formed. The activities which
started went on developing till finally the idea of
inactivity which lay at the bottom of motion began to
surge up in our minds. This led to philosophical
speculations and became foundation to the
formation of religions. The activity reminded us of its
non-existent state. While activity reminded us of
inactivity, the inactivity explained to us the meaning
of activity as such. Thus, these two opposites came
to our view. This was the basis as well as the
beginning of our understanding of what existed
before the creation. Before the creation, everything
was in an almost inactive state and was dissolved
into the Origin loosing their individuality. Every
embodied soul must have an Identity - which is in
the nature of Permanent Existence - simply to
maintain nominal difference between ‘Being' and
‘Non-being' as also to serve the cause of further
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‘creation'. This Identity is mainly due to the effect of
impressions during the entire existence under the
“Shade of Reality”. The effect taken in by them was
no other than the motion which generated from the
shocks of the ‘Root-Power'. This remained “Silently
Active” and is known as “the Latent Motion” around
the Centre. This latent motion which is concentrated
energy cuts out crevices for the power to burst forth
and flow out afresh leading to the reformation of the
universe. Man developed the latent craving to return
to his Origin because the real `Essence' he partook
of, being very powerful, pure and Divine, began
attracting him towards it. So, we want to create
conditions around and inside us which are, as close
as possible, similar or identical to those that
originally existed - before the creation. May be such
conditions are images of the Origin - but what is
important is our understanding and ‘will to reach the
base' that would make the beginning of our efforts
conducive for the Yatra. It may be like assuming an
answer before solving a mathematical equation. This
conception of merger with or return to the Origin
constitutes the preliminary preparations reflected in
this commandment and these are of prime
importance for an abhyasi in the System of Sri Ram
Chandra's Raja Yoga.
So, the “Rise before dawn” concept has been
followed by several religions and great spiritual
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personalities alike. The environment before the
creation, there was neither heat nor cold, neither day
nor night, neither light nor dark. It was what it was.
The closest thing that we may conceive is what lies
between those two sets of contradictions - at the end
of the one and before the advent of the other. In fact,
it could be the meeting point of these two. Motion
(activity) and heat - through inter action and counter
action - impacted on the subtlest particles leading to
the formation of the universe of animate and
inanimate things. These things get, therefore,
influenced by the heat produced by external causes
including the sun. Now, the time when the external
heat begins to subside, yielding place for the cooler
effect to settle in, or the meeting point between
these two is known as “Sandhi Gathi” and this is
known to be best time for the practice of Puja. This
is the time of the advent of that which is opposed to
heat and it can be that alone which existed prior to
the generation of heat at the time of creation and
which is in close conformity with Nature. In other
words, this is the image or reflection of the Ultimate
state we have to finally arrive at. Thus, the
environment, space or external atmospheric
conditions or point we start from is verily that which
corresponds closely with the Destination. Besides,
performing of meditation before sunrise is stressed
upon for the reason that the external and other
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influences, which have been driven out of the body,
may not creep again by the effect of sun which
would prevent our deriving the best advantage of the
Time.
Rev. Babuji Maharaj laid down meditation
before sunrise because it is the best time to carry
out the spiritual practice which would be most
efficacious towards the achievement of the goal of
Oneness with God. There is unquestionable logic in
this and the clarity is crystal clear. Yet, people tend
to seek deviations regarding both meditation and
time for its practice.
The principle underlying meditation on the
divine light in the heart is exactly same: The kingly
thing in man is thought and that is Prana in human
context; it is also `thought' that is common between
man and the Ultimate. Prana is always in a state of
balance and equilibrium whenever it is dwelling on
the thought of the Origin, Base or Ultimate.
Therefore, if one wants best results, the nature of
thought for meditation should be such that it is in
consonance with the nature of mind itself. Based on
this precept, the Master has stipulated that we
should meditate on the Divine Light. Then only
absorption is possible and prana will attain a state of
equanimity. “The awareness of thoughts is due to
their rejection by mind” is the most profound theory

72
of Sri Ram Chandra Maharaj. When we meditate on
Divine Light, this thought gets absorbed in the mind
naturally. Why, then, Divine Light in the heart only?
Why not elsewhere? The logic is exactly the same
as the fundamental of Commandment One; heart is
the only point at which the connecting link between
the animate and the inanimate is clearly felt. It is the
field of action of the mind. It is heart which is to be
set right. Heart is the meeting point between activity
and inactivity. Besides, all the spiritual points, which
are in the body and brain, almost all of them are
found in the heart. Meditation on the Divine Light in
the heart facilitates purification of all the Chakras or
Knots. That is the reason and logic behind
meditation on Divine Light in the heart. Also, we are
now gathering ourselves at one point so that our
individual mind may leave its habit of wandering
about which it has formed. We shall talk of this
subject in greater detail in subsequent chapters.
When the craving to return to the Origin
stirred up steadily, it dawned on us that the present
state based on activity is contrary to the original
condition of ‘staticness' or ‘inactivity' and hence the
need to bring activity into a latent state. As the
search for means to achieve this continued, it has
come to our understanding that just as the latent
motion - which was the basis or cause for the
creation - was grosser in comparison to the Absolute
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with which it was linked, we must similarly take up
something grosser to attain our Ideal of Reality. We
should, therefore, create in ourselves a form of
contraction or withdrawal similar to that at the time of
Pralaya or Dissolution. The creation is the result of
Kshobha - the primary motion or stir; it is the seed in
which the entire cosmos or universe was contained;
as an unexpanded condition of Divine Scheme of
creation. The state of Pralaya comes in when
contraction begins to take place. Similar contraction
in man leads to his individual Pralaya - a refinement
of the soul from grosser to subtler real state. The
contraction always starts from below and proceeds
gradually upwards because of the upward
tendencies of subtler or finer or lighter states. So, in
order to move to higher and subtler states - upwards
- one must start contracting from below. The form
would only be to bring one's legs and other limbs to
one pose and keep them steady. Whatever way it is
postured, the form would finally be that of ‘Asan'.
The posture must always be the same - reason
being that in this way one gets associated with the
Great Power - the very thing we take up in the
beginning for the attainment of our particular
objective. The form of contraction which is
associated with Reality, therefore, helps one in
primary initiation. It inculcates a capacity to meditate
for the specified time without physical-related
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diversions - over a period of time. The performance
of Sandhya and meditation in an upright sitting
position - with the back bone, neck and head in erect
straight line - has been thought to be most
advantageous from very ancient times;; because the
flow of Divine grace is believed to descend straight
upon the abhyasi in that posture. In our system of
Meditation, this is not insisted upon. The abhyasi
should sit in a natural easy posture. Moreover, even
though those who assume a tight straight pose are
found to give away automatically to a suppliant,
slightly forward drooping posture, as a state of
blissful absorbency sets in. As such, it may be
considered to be more natural even for the purpose
of an ascent into higher states of consciousness. If
an abhyasi, sits crookedly or obliquely or in an
unsteady pose, the flow of Divine effulgence will
necessarily be impeded or disturbed. The posture
adopted should generally be the same so that we
get used to for unchanging or disciplined
presentation of ourselves before the Divinity evoking
feelings of our association and connection with the
Base or Ultimate. This is essential. There is another
angle to the Asana. It is related to the purpose of
creation. The purpose of creation is, the Divinity
wanted to express Itself, It has manifested Itself in
so many forms, It never wanted these forms to
express themselves. Each and every one of these
75
forms is to express the Divinity and this is His Lila.
Because we have created our own creation in the
middle and we are expressing ourselves, the whole
problem has arisen. That is the reason, He says “Put
an end to your individual creation; His Creation will
work”. This is what precisely is the first principle of
meditation. What are we trying to do in meditation?
We are trying to allow the Divinity to express Itself
through ourselves rather than expressing ourselves
through Existence. In order to do that, we have to
control our activities - bring it to a latent state similar
to our Origin. To do this, we have withdrawn our
limbs ‘the organs and instruments of activity' and
that is Asana. Though He allowed some freedom in
‘Asana', it should be in such a way that our
meditation is not affected. Some may feel it difficult
to sit in meditation for an hour. It has been our
experience because of the flow of Divine
consciousness that enters into our being, the
moment we think of Him, our posture gets regulated
in accordance with our capacity. In a constant
posture, meditation becomes undisturbed and
absorption becomes natural. This absorption is a
Samadhi of a kind, a balanced state of mind. “Sama”
“Dhi” that is how Babuji Maharaj put it. Asan is the
initial small step for the great goal of life.
The meditation place and seat have
considerable impact in Yogic practices. A separate
76
place must be reserved for each type of work so that
relevant thoughts conducive to the nature of work
would spring up on arriving at the place. So is the
case for a separate place for our meditation. Man
possesses power which he has derived from his
thought connection with the Reality. When one
resolves to do a thing, the connecting link between
the thought and the work becomes intensified and
one begins to draw power from the real source in
accordance with the strength of one's thought. When
the Power begins to flow in, and we associate it with
a particular point of time, then the remembrance of
the work begins to revive in our heart and we begin
to feel motivated to undertake the work. The room or
place we sit in for meditation is also charged with
our thought force and a feeling of sanctity begins to
prevail all over. It reverberates with Divine
consciousness. This influence of the spiritual
environment helps us further in the accomplishment
of our goal. Now, it depends upon one's individual
capacity to expand it as much as he can. This Godly
environment of sanctity spreads carrying its
fragrance to the adjoining layers. Since there is
contraction and expansion in each layer, the effect
thus caused, continues to develop and expand.
The entire practice is based on our need to
utilise the Nature and its environment for spiritual
progress. That is why we have a fixed place and
77
separate seat. God is everywhere, so why insistence
on such trivialities? We may question. We are not
discussing a metaphysical issue but making a
‘Yogic' point here. Whenever we go to the daily
place of meditation, the whole environment changes.
We feel His presence; we remember Him; this is the
uniqueness. One can experience it even with a small
degree of sensitivity. Also, we have been meditating
with the thought of Revered Babuji Maharaj helping
us in the sadhana in the meditation place or room;
over a period of time, that particular place gets
charged with what we call “Ram Chandra's
Consciousness”. That place is something where we
find ourselves calm, quiet and our orientation
towards the Divinity becomes right and straight.
Even the seat, we daily use, gets charged with our
thought force and the moment we touch it - leave
alone use it - it evokes similar feelings. These have
‘Yogic' values especially in the initial stages of
practice. These are the preliminary small aspects
which are known to be the stepping stones for
climbing to higher levels of spirituality. So, this leads
us to the firm conviction that when we do meditation,
we must adhere to a fixed place and seat. A
separate seat should be earmarked for the Master;
both during our own meditation or while giving sitting
to others as a trainer. Thus we invoke the presence
of the Master to that seat. We take a sitting from
78
Him. While giving sitting, if we think that Master is
seated in our hearts, the other person gets full
benefit of whatever the trainer does. Then only, we
can develop ‘Sri Ram Chandra Consciousness' and
benefit from the Divine Incarnate and the system of
Sri Ram Chandra's Raja Yoga.
The Ideal of purity held by the Hindus in
particular is indeed very high. Over the Ages, due to
grossness and complexities compounded by selfish
interests, egoism, jealousy and rivalry, this ideal has
not only degenerated completely but assumed its
grossest state of Maya - finding acceptance
amongst gullible masses. Pseudo Gurus and
hypocritical spiritual personalities specially those
with baser ‘Siddhis' to influence the people are
‘galore' who further manipulated the desires and
even the ‘will' of the common men towards God and
distorted the entire spectrum of spiritual practices
with rabidness and turpitude. God is simple, plain,
pure and pristine, completely free and devoid of
everything not to speak of any solidity or grossness
whatsoever. This very simplicity and purity itself has
become a veil to It and clouded our vision specially
under the influence of pseudo-spiritual persons.
Thus the ideal purity exists now only in our
imagination. All the principles of purity have been
completely forgotten and only external factors like
bathing, washing, wearing of religious emblems and
79
other beauty related signs have remained. The
principle of purity is based on the thought that
Eternal and pure Existence which we have to enter
into is entirely free from all contaminations and
impurities like Mala, Vikshepa and Avarana. It is
perfectly pure and is taken up for the Ideal. Since
our being is contaminated with all these impurities
and our aim fixed towards the achievement of
Eternal Pure Existence of the highest level, we start
to imitate it in all outward ways, looking particularly
towards the cleanliness of the body. The external
ways adopted for the purpose begin to cast their
effect upon the mind and thus internal purity begins
to develop. The external purification processes like
bathing must be carried out with our firm attention
fixed on the ideal purity; then only these actions will
contribute and help towards the attainment of
highest purity. The spiritual process thus gets
accelerated, real purity begins to flow in all through
and the mind begins to get purified producing Godly
thoughts which help us further in our pursuits. Thus
we are doubly benefited. We have already resorted
to means for internal purification and now the
external ways too begin to help us good in our
sadhana and both combined together help us
immensely in reaching the goal. When both these
processes - external and internal - get harmonised
with each other, it becomes in itself a Power which
80
clears our path for soaring higher and higher. Thus
our feeling of purity helps us so efficiently in the
attainment of the Ideal.
Our first and the foremost commandment
relates to the proper observance of meditational
preliminaries. By following them, we begin to draw in
Power which we have to finally attain as a goal in
due course. The meditation before sunrise is
auspicious because it is the meeting point between
activity and inactivity. It is the Beginning. It is the
Origin. Before that there was total Zero; after that
there is total activity. We are seeking to go to the
state of Origin because It is the real expression of
Divinity in us. This has got completely hidden and
we have started expressing ourselves due to inter
action with gross elements. Our very existence is
meant only to express Him. All our capacities -
mental, physical, vital etc. are meant for the display
of Divine. That is total surrender - that is the real and
pure existence. That is what is our goal as well. So,
the first commandment starts with all this philosophy
behind it and it is not just a statement saying you
follow this, if possible and seeking to circumvent it
when required. No. It is a command of the Divine. As
soldiers of Sri Ram Chandra's Raja Yoga, we have
to implicitly and faithfully obey it. It is an Article of
discipline and faith. There is no way of disobeying it
wilfully. The Institute of Sri Ram Chandra
81
Consciousness insists that it is something which has
to be adhered to. How best we can do it, let each
individual experiment himself. These are all
experiments with Truth; experiments with Divinity.
We must put in our best to carry out these precepts
and with the blessings of the Master always we will
certainly succeed. In fact, this is an important aspect
of the role of an abhyasi. We must do it as far as
possible and as best as we can.

COMMANDMENT 2

“BEGIN YOUR PUJA WITH A PRAYER FOR

SPIRITUAL ELEVATION WITH A HEART FULL OF
LOVE AND DEVOTION”.
Prayer is a sign of devotion, a condition of
love, a spirit of total surrender, a selfless feeling of
sacrifice and above all the quintessence of service
and meditation. Prayer is the medium and the cause
that re-establishes our relationship with the Holy
Divine. Our connection started since the time of
creation. Before it, we were all merged in the
Absolute Itself. Because of coverings of grossness,
we have lost the connection. When we say that the
spiritual lines to the Divine Master are re-
established, there are two fundamentals that come
to our understanding. Firstly, the Bi-polarity of man.
We have got our root nearest to the Base and the
other end towards the world. When Divine currents
82
began to flow, their actions and counteractions
created a state of grossness which led to the
formation of atoms (anus) and sub-atoms
(paramanus) in their particular forms and shapes.
The continuance of the flow created heat which was
the very basis of life and which gave further stimulus
to existence. But though the heat remained in
existence, its force got diverted downwards. The ‘up'
and ‘down' and ‘high' and ‘low' are thought and idea
concepts and reflect essentially acclivitous and
declivitous oscillatory tendencies between the
subtlest and the grossest. When the downward
tendency begins to diminish, the very same force
which had been continuously pouring heat into the
particles help to direct them upwards - like the power
in the movement of a pendulum - wherefrom the
existence started. There is great difference between
the Nature's heat and that caused by the sun. The
former originates from the reality and totally devoid
of materiality, whereas the sun's heat originates from
a comparatively gross or material source and is
heavier. The Nature's heat may be more aptly called
as force or energy. In this force or energy, the heat
exists in a latent state whereas in the sun it is
apparent. So, this downward tendency needs to be
checked so that one can start the acclivitous
movement towards the subtlest. The second
fundamental is that when the world emerged into the
83
present form, the Central point was already rooted
deep in all the beings. This being part of the
Supreme, it turns its attention towards the source in
its pure state. This can be possible only when we
create a similar state within. Under Sri Ram
Chandra's Raja Yoga, our system of spiritual
training, the Master at the very outset weakens the
downward tendencies of the Abhyasi by the effect of
His own Power, so that it may get automatically
diverted towards the Divine. This Master's support is
the ‘Essence' of the system. The purification process
of the system by the subtle process of transmission
by the Master is an achievement that can find no
parallel in the spiritual history. To live in God, for
God and by God is the burden of the path of Sri
Ram Chandra's Raja Yoga and this naturally leads
to the realisation of one's Reality in God, for God.
We must, however, be very clear in our mind, that
just by facing in the direction of the objective or
destination, we are not going to reach there. We
have to make every effort, to reach there. The mode
of practice directly affects the time taken to reach
the destination. The system of Sri Ram Chandra's
Raja Yoga offers the fastest known method of
reaching the goal of life - Oneness with God or
Realisation within one's life itself. While meditation is
the foundation of spirituality, prayer is the link
between man and God and the ‘core' of spirituality.
84
 In this commandment, both the method and
the objective are reflected therein. We have to begin
the puja with the aim of spiritual elevation. The
method is prayer with a heart full of love and
devotion. As we discussed, prayer is an unfailing
means of approach to the objective and merger with
the Absolute. It restores the original relationship and
connection with the Holy Divine. The idea of Divine
Mastership gives us an inclination of total service to
Him just like of a serf or slave. This selfless service
to the Master is the true form of devotion. It is the
connecting link with the Master. As we progress and
are able to see Divinity in all, and experience the
same, service, devotion and love will have no
bounds; we will render similar service to one and all
irrespective of caste, creed, religion and every type
of ‘life' itself. It can extend to cover all and every
possible area of the universe, depending upon the
individual capability, comprehension and levels of
spiritual progress. Universal service, Universal love
and Universal devotion are highest reflections of
Reality - a goal of life for any human life.
As a devotee, we have to take the initial bold
steps communicating to the Master by the current of
our own power. Rev. Babuji Maharaj gives the
example of the principle of telegraphy. When there is
a current on the line, there is connection between
two ends - the Divine and the human. This link we
85
have inherited from the origin. But we have
disconnected the current, our thought of the Divine.
Once our thought is diverted, then the linkage, the
communication is established. In our system, the
Master diverts our thought by His Power, we are
most fortunate but we have to maintain it, operate it
and see its logical utility to the conclusion. Once we
send even one effective signal of prayer, the Master
graces us - inundates us with His Consciousness.
This is the beginning of communion, Oneness and
the first phase of initiation - through an unsnappable
system of communication - comes into effect. The
reason why prayer should be offered with a heart full
of love and devotion is that one should create in
himself a state of vacuity so that the flow of the
Divine grace may descend on us. With Master's
grace, our downward tendencies remain always
checked; we have to ascend the path. With the
Divine grace, making us lighter and subtler, the
ascent will be characterised by soaring higher, faster
and more importantly smoother.
Constant practice brings a man to a state in
which one begins to feel himself in prayer all the
time. This state is acquired when an abhyasi offers
his prayer in a most suppliant, humble and devoted
manner putting up everything before the Master,
resigning himself completely to His will. In other
words, one may assume His real form after
86
surrendering every thing to the Master. He should
withdraw himself from all sides and turn completely
towards Him loosing all worldly charm. The
remembrance of everything should merge into the
remembrance of the One - the Ultimate, resounding
all through in every particle of one's being. This may
be termed as complete annihilation of self. If one
develops this state, he is the ‘embodiment of prayer'
and every thought of his will be synonymous of the
Master's. That is the true type of prayer; we must
aim at. What is required is the iron will and regularity
of sadhana and prayer and confidence in our
capability to achieve that state. This state can be
achieved by the continued practice of doing
everything with our thought resting all the while on
the Real Point, which forms the very basis of
existence. This pointed attention upon the Real may
be taken as the essence of the prayer. This is the
starting point and the removing of superfluities is the
first step towards it. It is in fact, a state of
consciousness. Though consciousness is present at
every step, yet, this one is higher and superior. In
the final state, Oneness prevails in full swing. It is
inconceivable even to human perception and
imagination. Prayer comes before this state is
entered into. When this preliminary state is attained,
one must, then, try to get it expanded. Expansion
means development by introducing into it power
87
through prayer - to the extent that grossness begins
to be converted into lightness almost up to the point
of extinction. This is possible, one can experience it
in a graduated manner and in our system Master's
support at every stage will ensure its achievement
by every abhyasi provided one is totally in a
prayerful mood throughout.
Another aspect of this commandment is the
aim of spiritual elevation. The prayer to the Master is
not for relief of any problems of existence. It is for
spiritual elevation. As of date, we are totally
materialistic. We have become obsessed with the
display of our own individuality, our own comforts
and seeking relief to the endless cycle of miseries
and sorrows. The aim is to attack the cause of all
these maladies at the source itself. We have come
to the understanding that the problem is not
temporary deliverance from one misery to be
followed by another, but freedom from bondage -
which is the ultimate cause of the misery and pain.
This freedom from bondage is liberation. This is
possible only when we grow out of ourselves. We
can grow out of ourself and not destroy self. How?
We should be fruitful to this Earth, as Divinity wants
to express It and be useful personalities. When our
wishes which are binding us shall grow out of
ourselves, our wish shall always be something
connected with all. The individual transformation
88
which can lead to universal harmony is the only
answer to redeem the humanity and this is in
consonance with the Nature and is Divine. This
spiritual elevation, is what we should aspire and pray
for. The prayer with a heart full of love and devotion
is the only means. We must make it an effective and
purposeful prayer - then only Divinisation is possible.

COMMANDMENT 3

“FIX YOUR GOAL WHICH SHOULD BE

COMPLETE ONENESS WITH GOD. REST NOT
TILL THE IDEAL IS ACHIEVED”.
Before we undertake to carry out any act in
any field, first we decide as to what is the aim or
objective. Then we plan and devise means to
achieve it. This is rational and logical. In our system,
before we commence our spiritual practices, we
have to decide our aim or the final goal. Having full
faith in Sri Ram Chandraji Maharaj and the system,
we have, now, to fix our thoughts, at the very outset,
on the goal which has to be attained so that our
thought force and will - with the Master's support -
pave the way up to it. In the path of spirituality, those
who did not fix their goal definitely remained short of
the mark; before arriving at the final point, they
mistook one or the other intermediate states to be
the Destination or Reality and stopped there. They
suffered merely for not having fixed their goal and
89
set their thought on it constantly. In Raja Yoga, the
helm is our strong determination which helps us to
steer on to the destination. Master's support is the
‘boat' itself to ply through the vast ocean of
spirituality. It is the essence. There will certainly be
numerous whirls and currents at places but the
strength of our ‘will' and ‘complete surrender' to the
Master help us proceed straight to the Destination.
Faith in the Master is basic for reaching higher levels
of growth. Since our eye is fixed on spirituality, we
should take up the ideal which is the highest as also
that associated with the Absolute. Thus, to reach the
Infinite Absolute is the primary spiritual duty of the
man. Divine help is always available and Master's
support is the ‘Essence' of our system of Sri Rama
Chandra's Raja Yoga, there is no doubt; but only
when the Supreme is convinced of the aspirant's
earnestness of purpose. When the reaction creates
a stir in the Infinite, it indicates that we are getting
absorbed in the great Being. This means that the
distance between the God and the abhyasi is
reduced and this idea of remoteness begins to fade
away. With increasing intensity of our meditation
with love and devotion, our nearness goes on
increasing up to the final limit where the very feeling
of separateness or aloofness, having merged in the
Reality, becomes completely extinct and assumes
the form of latent motion that existed at the time of
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creation. In this way, our merging in the state
becomes permanent and everlasting. This is our
ideal. This is what is complete oneness with God -
the Ultimate.
The question, now arises, how long should
we do sadhana? Obviously, till the ideal is achieved,
as long as it requires to be a ‘Big Zero', ‘Living Dead'
and allow the Divinity to express Itself through us.
Divinity only shall be seen in us by others. Rev.
Babuji Maharaj has given this image only to us and
that Image is He is the Divinity in expression. There
is no other image He is capable of giving us. He
annihilated Himself to that extent and pleads with us
to come to that level. He beacons us, extends His
hand to us, lends His support to us and above all
assures us to take us up to that level. This goal
clarity must dominate all our spiritual orientations.
The goal of Oneness with the Master is not only to
be achieved during meditation - we are fortunate to
have been bestowed with this condition. After
meditation what? People continue to identify us with
our individual names and forms. That means we
have not been able to achieve the goal totally. They
do not see Divinity in us. The reason is that we have
still hidden Him inside us; inside the cave of our
heart only. ‘You have been displaying yourself only
having Divinity hidden inside', Rev. Lalaji Maharaj
used to say ‘Now, you hide yourself and allow the
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Divinity to be seen by others'. This is what sadhakas
should strive for.

COMMANDMENT 4

“BE PLAIN AND SIMPLE TO BE IDENTICAL WITH

NATURE”.
This apparently open and direct command
has lot of special significance. If we have to be
identical with the Nature, which is pure, sacred,
primeval and unadulterated and unpolluted subtlest
thing, we have to be plain and simple. The plainness
which is transparent and which is in its original state
is what is being called for. At the time of creation,
the perfect calmness, a type of see-through
transparency and plain nature - was disturbed by the
effect of the Primary Stir leading to the formation of
forms. All the created things had the effect or
reflections of the Real Power. Gradually, the power
inherited by one began to develop and the same
original thought that caused the Primary Stir, being
present in man, started to manifest itself in
proportion to its magnitude. It commenced to display
its actions similar to those related to the Divine.
Thus, man took up a contrary trend and began to
build his own creation. Though action in the Divine
manifestation and man's own network of individual
creation is the same, in respect of plainness and
purity, it was an absolute contrast to the Divine and
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promoted intricacies. As mind and thought became
grosser and grosser, they increasingly cooperated
with man in his tiny creation of contrast which is not
obviously in consonance with Nature. The Divine
qualities of Kama (desires) and Krodha (anger)
which are God given became most intense and
gross and lost their original traits of moderation and
cosmic order, due to formation of veils after veils
around soul. The self created Vikaras (impediments)
of Lobha (miserliness) and Moha (attachment) have
come to completely dominate our lives; whereas
Ahankar (ego) has assumed an over-riding
characteristic of our being. Thus, all these five
Vikaras have totally obscured the plainness and
transparency of the self. So, in order to be in tune
with Nature, we have to retrace our steps and
restore the Original state. Kama and Krodha, the
Godly attributes, should be moderated and must
play their role within the parameters of Divine virtue
and cosmic expression of creation. Lobha and Moha
need to be brought under complete control. While
their neutralisation will totally change the very being
of our life, Ahankar of course, will have to be
gradually reduced almost leading to its extinction in
tune with our spiritual progress.
The purpose of the creation is expression of
the Divinity through us. Divinity wanted to express
Itself through us and the Nature as a part of Its
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Cosmic Lila and Scheme. That is the original state,
pure and plain - a perfect transparency. Nothing
hidden and an open book of self. We have started
hiding the Divinity and have started expressing our
grossness, Lobha, Moha and all non- spiritual and
non-Divine qualities. Then, the plainness, the
transparency is lost. We have to restore this. We
must allow Divinity to find its full and unhindered
expression through us. Then only we will be in tune
with Nature. It is based on the concept that it is our
primary duty to express Divinity in us rather show
our own creation. This is being in plain state - same
as existed before creation.
Simplicity is the very essence of Nature. Even
an empirical knowledge would reveal that in this
Akash (space), how simple is the Organisation of
Divine manifestation of apparent magnitude and
complexity which is beyond human imagination.
How cosmic events take place with unerring
regularity and purpose? one only shudders even to
think of a slightest deviation which will lead to
catastrophic consequences. Simplicity is therefore,
the very basis of creation. It is the reflection of That
which existed in the Absolute in a latent state. It
promotes growth by allowing constancy of both
movement and activity in accordance with Divine
Scheme. It can be aptly described as the
quintessence of the Ultimate. This is in fact the life
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substance of Nature. Activity starts from this point
which is verily the very Origin. This perfect simplicity
was disturbed at the time of creation by Kshobh
(Stir). Man has shrouded himself with layers and
layers of grossness leading to a spiralling
development of further evils like passion, anger, lust
etc. A complete conglomerate was, thus, formed.
The retracing from this can now be effected only by
the process of casting away all that one has
accumulated over the period of existence so far, in
terms of impressions and removing the perversion of
thought by fixing it firmly in the right direction. Now,
since this diversion of thought is beyond the capacity
of common men like us, we need Divine help. It is
here the Master - Rev. Babuji Maharaj - offers His
unconditional assistance to the humanity. Under the
System of Sri Ram Chandra's Raja Yoga, Master
with His power of Yogic Transmission weakens the
lower tendencies of the mind, sows the seeds of
Divine Light in the innermost core of the abhyasi's
heart and diverts the flow of the Divine
Consciousness towards the heart - in the initial
stage itself. For shattering the network of grossness
with its manifold facets of evil, the support of One
who has shattered his own is really invaluable. Here
is, therefore, the relevance of Sri Ram Chandra's
Raja Yoga system; here is the Master's support, the
essence of this system. This is the surest and best
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way of our assuming the OrigInal state of simplicity
with concerted sadhana. This is the Oneness with
God. This is our goal.

COMMANDMENT 5

“BE TRUTHFUL. TAKE MISERIES AS DIVINE

BLESSINGS FOR YOUR OWN GOOD AND BE
THANKFUL”.
Here the Command Be Truthful' has been
interpreted variously. Some great pioneers of the
System felt that it is ‘Speak Truth'. Babuji Maharaj
said that ‘Truthfulness' really implies the sense of
presenting one's own self in its true colours. This is
the state at which man exclaims spontaneously ‘It is
as It is'. This is the state which in true sense is
Reality. Even this does not convey its express
meaning. This is in fact the point at which all the
powers are drawn in and accumulated at the time of
Pralaya - Dissolution - and nothing but absolute
Reality remains in existence. When consciousness
ends, we may then consider to have arrived at this
primary state. The ‘Truthful' presentation of ‘self'
gives, therefore, an understanding that it was the
condition that existed prior to the primary Stir -
before the creation - and it is the state to which we
will return after Pralaya. So, it is one existence and
part of the Base - the Ultimate. We cultivate this
habit of truthfulness - purity, plainness, simplicity - so
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that our actions are in consonance with the Original
state and just as it is in the dealings of Nature. Thus
the power generated by the habit of forbearance
helps a good deal in our spiritual pursuits and enter
the state of Absolute.
What is our Real or Original condition? What
is the real nature? Our real nature is to be a Bandha
- a disciple of the Divine. The life is meant for Him to
express Himself fully according to His Scheme. Any
existence for that matter is totally dependent upon
God. That is the ‘Truthful' condition. A dependency
on God is the beginning. Yet, over a period of time,
with the effect of grossness, we turned into ‘Bhaktas'
and finally ‘Shaktaas'. This is the reason for
degradation. But the basic point in truthful existence
is to be dependent upon the Great Master. ‘Be
truthful' means that be truthful to the original nature
of being dependent on the Master. So, it does not
matter much what happens to us. There is neither
misery nor happiness. When we feel total and
complete dependency on Him, whatever comes to
us is a Divine blessing for our own good and we
must be thankful to Him. Unless we practically attain,
feel and experience this dependency, accepting
whatever miseries that befall one as Divine
blessings will be difficult. By constantly presenting
one's own self in true colours, we endeavour to
attain that condition. ‘It is as It is'. Babuji Maharaj in
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his Masterly stroke said about God ‘He is neither
Saguna nor Nirguna but beyond both; He is what He
is'. Once we correlate ‘Truthfulness' as ‘It is as It is',
we may get an idea of its proximity to or even part of
Absolute itself. It is this Divinity in us that should be
presented in its true colours so that we can, with the
support of the Master, enter that sphere.
Lalaji Maharaj considered three things
necessary for a Saint. One, permanent bodily
ailment; two, financial stringency and three, Nindak -
being found fault with. This invitation to ailments,
miseries, sorrows and the like would develop in us
the quality of forbearance and habit of truthfulness
simply because we start seeing the ‘self' in its true
colours oblivious of the superfluities of miseries,
diseases etc. and other physical impediments. In
this case, such ailments are really Divine blessings
for our spiritual amelioration and we should be
thankful to Him. The axiom of Rev. Babuji Maharaj
that ‘physical ailments are really meant for the cure
of spiritual diseases', is a Truth. The medicine may
be bitter and in the end, when we are cured and
reach the Destination, we must always thank the
Divine Doctor - the Master. We will always do this.
Everybody does the same.
Man is a bipolar being. It has got its roots
nearest to the Base and the other end towards the

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world. If somehow, the individual mind gets moulded
towards the Cosmic mind - of which it is a reflection -
it begins to appear in its true colours. This is
‘Truthfulness'. If we somehow turn its downward
trend towards the Base, it will become quiet, calm
and peaceful. Then, by sheer dint of sadhana and
Master's support, one can reach the state of Origin.
It is our experience that only the help of a Dynamic
Personality, the Supreme Personality, - the Master
Rev. Babuji Maharaj - that can turn it towards the
Base. It is only His power and will that can make the
turn and make a mark. The abhyasi with faith,
devotion and self-confidence wins. Such an aspirant,
with the help of the Master, can develop the sense
of presenting one's self in its true colours. This is
‘Truthfulness' in essence. It is only the support of
Supreme Personality that can lead us to Deliverance
and to the condition ‘It is as It is'.

COMMANDMENT 6

“KNOW ALL THE PEOPLE AS THY BRETHREN

AND TREAT THEM AS SUCH”.
This is the most lucid Commandment; yet
most difficult to grasp and more difficult to
implement. Many of the religions and a large number
of sects have been professing common brotherhood,
universal brotherhood and equality. None have been
clear about the Cosmic reason behind this; so most
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of these religions having been continuously carrying
out a war of proselytisation, of violence, of atrocities,
of barbarity and of senseless destruction against
humanity and fellow beings. The serenity of human
life rests on its being in tune with the Origin and the
Nature. All things including the human life have
descended from the Base by the effect of Primary
Stir or Motion which set everything into action. All
are connected with the same Reality - The Central
Point - by this effect. Just as children born of the
same Mother are related to each other in one and
the same way, so also all of us descending from the
same Origin or Source are bound by the same
common tie of fraternity. This has not been
adequately grasped and vested religious or
sectarian interests distorted the same to suit their
respective non-spiritual interests and people are
being carried away by dogmatism and
fundamentalism. It was also really the effect of our
own thoughts and actions that converted brothers
and friends into strangers. It is our own feeling of
selfishness that makes others appear like aliens. We
have to know the commonality of parenthood of all
things in this Universe, then only we can appreciate
and recognise all people as our brethren. This
engendered separative feeling must be removed so
that brotherly relations may be revived.
The individual soul is Jiva and whereas the
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Cosmic spirit is Brahman. The Cosmic Mind is
Brahman and the individual mind is Jiva. It is
heavenly mind and this is earthly mind. It is one and
these are many. It is the sum total of all, these are
separate pieces. Atman is called Jiva when there is
desire for life in it. Jiva is that which has a desire for
life. Due to formation of series of veils over veils, the
attention of this Jiva is always towards short
comings or imperfections. It develops the feeling of
want and attachment which are the causes of sorrow
and suffering. It creates many defects in itself,
forgetting to be part of same Whole - the Brahman,
and these include wishing own good and harm to
others. This view of duality – ‘I' and ‘You' - its
thought and action creates otherness in it. This
feeling of otherness throws it in a state of multiplicity,
which it begins to like in a condition of grossness.
The Jiva does not see itself but sees others. This
defect throws it in illusion. Unless these
shortcomings and imperfections of the Jiva are
made up, filled in or set right, we continue to be
oblivious of our part in the Omniscient Being - the
Brahman - the Cosmic Mind - the heart of creation of
the universe. It is here that Rev. Babuji Maharaj who
has descended to restore world harmony through
individual transformation comes as the Supreme
Personality. Under His system of Sri Ram Chandra's
Raja Yoga, an aspirant's - Jiva's - tendencies of
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otherness are checked and the mind is diverted to
the Whole and the Origin. With sadhana, one begins
to realise one's own part in the Whole - the Brahman
and identify the commonness of our Origin and
hence our fraternal relations. This is the most
efficient and best way of knowing, feeling and
experiencing the real nature of fraternity. It is then,
then only, we can treat everybody as brothers and
sisters, respond towards them with fraternal feelings
and interact with them as we do amongst children of
the same Mother.
In our system, we have total faith, love and
devotion towards the Master, the Supreme
Personality - Rev. Babuji Maharaj. We have willingly
resigned to the Will of the Master and have
undertaken to follow Sri Ram Chandra's Raja Yoga
Sadhana throughout our life both in letter and spirit.
Our minds are already diverted to the Origin and the
march towards the goal is in full swing. Some of the
greater souls have already reached the pinnacle and
are beckoning us to hurry. In this great Cosmic and
Divine Lila, it comes to our understanding that the
Destination of all is the Origin. We were together,
when we started; we are now together in the return
journey too. We are all same direct descendants of
the Divinity. We are bound by the bonds of fraternity.
It is the spread of this spirit that will let all other
fellow beings know that all people are our brothers
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and sisters and hence we have to treat them as
such both in mind and deed.
The individual network has resulted in our
own tiny creation of a small circle, Father, mother,
wife, children etc. Why this brokenness? Why cannot
we merge our tiny creation into the Whole - to which
it belongs? The development of the feeling of
universal brotherhood means the breaking up of the
individual network and the close adherence to the tie
of fraternity with one and all. It will naturally lead to
mutual association. Our dealings with one another
will be moulded accordingly, ensuring greater peace
and harmony in the society. Our Rev. Babuji
Maharaj has introduced in our Satsangh; - Universal
Prayer - to be carried out at 9 p.m. sharp. Every
abhyasi should meditate for 15 minutes thinking that
all brothers and sisters are being filled up with love
and devotion and thus the real faith in the Master is
growing stronger in them. This shall be of immense
value in fortifying fraternity amongst us. Besides, the
introduction of meditation on Point ‘A' - thinking that
all men and women are brothers and sisters - is
revolutionary practical meditational method that will
inculcate feelings of fraternity in us by checking the
indulgences of mind and impropriety of conduct. In
our system, we have a well chartered path and
methods to adhere to this most important
Commandment.
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COMMANDMENT 7

“BE NOT REVENGEFUL FOR THE WRONGS

DONE BY OTHERS. TAKE THEM WITH
GRATITUDE AS HEAVENLY GIFTS”.
This is a Command the full comprehension of
which can be appreciated and felt once we achieve
adequate levels of spiritual growth: “To be not
revengeful for the wrongs done by others” is
possible only once we are clear in our minds the
reason, and logic behind this and more importantly
the futility and counter- productivity in being
revengeful. We have talked about individual soul -
Jiva - being in a state of multiplicity due to its feeling
of ‘otherness' and its defect of seeing only others
and not itself. This in effect, creates a state of
illusion. It begins to perform selfish actions which
contain wonder, greed, envy, hatred, competition,
enmity, selfishness and desires. Wounding others
feelings is the worst among these. The reaction to
these actions - may be termed as ordained
punishment - is sorrow and suffering. All religions,
therefore, generally agree that whatever happens is
the result of our own actions. Nobody ever suffers in
contravention of this principle. This can be
correlated to the cause and effect theory to some
extent. We can, therefore, conclude that it is really
the fate or destiny we have built up ourselves. There
is a need to analyse this action and reaction cycle.
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Whenever any wrong - an initial action - is
committed by person A against B, A will undergo the
effect for it in any case as ordained. But if B reacts
to it and commit a more grievous wrong against A,
then B will become subject to resultant reaction
later. When A in any case suffers for his action
against B, why B should do anything at all against A
which will boomerang against him in greater sorrow
and suffering? Secondly, if A has done something
against B, due to latter's action at a given point of
time, B is undergoing the process of the effect of his
action (Bhog). This, in any case, ensures that B is
cleansed of his impressions and is more nearer to
the Origin, being purer after this. In all most all
cases, the sorrows and sufferings due to wrongs
meted out by others is essentially in the form of
effects of our earlier actions. As a spiritual aspirant,
solely concerned with making ourselves purer and
purer, subtler and subtler, we should feel gratified
with the heavenly opportunity (gift) given to us to get
nearer to the objective - the Absolute. This
purification process - this Bhogam process - may
come about from internal and external causes. In
external causes, these reflect as wrongs done by
others. The internal causes may be physical
ailments which may be treated as cures for spiritual
diseases (impressions). We should not, as such,
poison the thoughts at all out of ignorance and think
105
in terms of revenge. When this is the case, the work
done by any external agency - it may be any - has in
other words rendered the function of a true friend.
This may seem uncommon approach since the basic
philosophy was never taken into account before, for
the reason that it came out simply as religious
dictate to take everything as coming from the Lord,
so that the feelings of revenge and resentment may
not arise and one may not loose the nobility of
character. Thus, it is clear that anything that comes
to us is for our ultimate good, may it be from any
medium, fills our heart with delight and promotes in
us a sense of gratitude.
Another practical aspect that comes to our
mind is the feeling of fraternity amongst all people
and complete surrender to the Master. When we
know we hail from the same Origin - common
parenthood - when we know we have resigned
ourselves completely to the will of the Master, where
is the reason for us to react, to be resentful, to be
revengeful for anything that might be done to us.
Any such sentiments will show inadequacy of our
understanding and also lack of complete faith in the
Master. Whatever, therefore, happens to us is for
our good and we should be grateful to the Master to
have gifted us that. This complete surrender and
total faith in the Master would make us feel every
event in its correct light and express our gratitude to
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the Master for having ordained so.
This Commandment is a dynamic spiritual
precept. It should never be taken as cowardly and
meek surrender of individual self to others. It is so
that we accept whatever happens to us - even
deliberate wrongs meted out by others - as Divine
gifts in the overall cosmic sense. But whenever we
carry out duties as a worldly functionary - be it of an
employee, businessman, soldier, teacher or
policeman or any duty even as a house holder - we
have to oppose injustice, corruption, deliberate
misdeeds by others or all acts against righteousness
tooth and nail. We have to come out with all the
mettle at our command to fight against such acts.
Such wrongs may relate to the injustices being
perpetrated on our fellow beings of the same race or
country or otherwise. As a soldier of the system of
Sri Ram Chandra's Raja Yoga, we must rise in
unison. In fact, the spirit of Rev. Babuji Maharaj in
the remodeling of the Raja Yoga to make it
accessible to all common folk, may be this that the
spiritual strength to transform the individual self lies
in upholding what is right, while scrupulously
avoiding causing harm to others deliberately. One
may rationally understand the dynamic nature of this
principle - essentially as a spiritual pursuit and its
relevance in the world of today's chaos, confusion
and materiality.
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COMMANDMENT 8

“BE HAPPY TO EAT IN CONSTANT DIVINE

THOUGHT WHATEVER YOU GET WITH DUE
REGARDS TO HONEST AND PIOUS EARNINGS”.
This sacred Commandment has two specific
aspects. Firstly, whatever one gets to eat, it must be
through pious and honest earnings. Secondly, we
should be happy to eat that in constant Divine
thought. The first principle of honest and pious
earnings mostly covers our conduct in material life.
So, the philosophy involved in it starts from
materiality and ends in the final state, we all have to
arrive at - Constant Divine Thought. Whatever we
get from Nature is very pure because its basis is
purity. The thing earned by man can also remain in a
pure state when that is got through pure, honest and
pious means. When we earn in such a manner, the
influence thereof will affect the layers of veils we
have built around and help purify the web of tiny
network and creation of our own, which we have
erected. Unless one is seriously concerned with the
means of our earning, there will be no end to the
formation of Samskaras (impressions). Due to our
dishonest and impure methods, we resort to such
ways exclusively to satisfy our own unending desires
and thus get irretrievably caught in the whirlpool of
materiality and grossness with its cascading and
expanding effect. All religions give great prominence
108
to this philosophy of honest and pious earnings. One
can resort to such means only when one develops
Vairagya, due attachment or non-attachment in its
correct spirit. Our conduct should be underlined by
feelings of fraternity and our mental attitudes must
be governed by proclivities of selflessness, sharing
and sacrifice. What is honest and pious earning?
What is the yardstick or dividing line between
dishonest and impure deed on one hand and honest
and pious deed on the other? Our conscience is the
only guide. Our Self knows what we are doing.
Whether it is right or wrong, honest or dishonest or
pure or impure. Positively one knows the best. If any
other persons come to tell what are the limits or out-
line parameters of honesty and piety, we will always
come up with some justification or the other specially
for our dishonest or impious acts. Abhyasis, as we
are, endowed with the spirit of Sri Ram Chandra's
Raja Yoga, our conscience ought to know, it knows
well and it shall be only our guide in this respect.
Notwithstanding some general axioms and principles
of honest or piety, we should depend on our inner
conscience - the Voice of God - that will show us the
right path, the right direction and right course and
action. This is the reason why sages have laid so
much stress upon honest and pious earnings.
Meditation is the foundation of spirituality. If
we meditate having real goal before us, we are sure
109
to reach the Destination, as many of the seers in our
system did. There are ways and ways converging
towards the Ultimate goal, which we have been
putting across in our system. There are external
forces too, helping us to the Destination, if properly
guided. The eastern thinkers have taken special
regard of the question of food. It should be cooked
neatly and cleanly in a proper manner. That is the
hygienic point. But if it is sattvik and is cooked in
constant remembrance of God, its effect will be
surprising, and if it is taken meditating all the while
on the Master, the Divine thought will cure all kinds
of spiritual diseases and remove things which hinder
our progress. In Hindu tradition, it is profound in this
regard. ANNAM PARA BRAHMA SWARUPAM.
Anna, the food, is Divinity. Everybody knows it
because by this we are going to live. Not only by the
consciousness of Rev. Babuji Maharaj we live but
also by the physical form of His expression namely
by food also we live. But let this not be earned by
foul, unfair, inhuman and adulterated means;
because the Divinity has willed that we can earn
what we want in a very natural way; honest and
pious earnings. Many times we resort to base means
to enhance and accumulate our earnings. Such
thoughts pollute the food we earn by foul means. We
are not talking of physical pollution; here it is mental
pollution. The latter is more damaging and is much
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worse. When we eat it, the effect taken in by it
enters our body and begins to spread all through our
veins and arteries. So, if we take such food which is
earned through honest and pious means, then, the
particles and atoms of the body begin to get purified.
The impulse of Divine thought thereby combines
with food and helps to promote our physical and
spiritual health.

COMMANDMENT 9

“MOULD YOUR LIVING SO AS TO ROUSE A

FEELING OF LOVE AND PIETY IN OTHERS”.

The kingly thing in the man is thought. Prana

is the life energy which is essentially in the nature of
consciousness. This thought is the Prana in the
human context. It is thought, as we talked earlier,
that is common between man and the Ultimate. We
get power from our thought only when it has proper
interface with the Absolute and there is perfect
harmony between things of our own making and
those of the Divine. As far as Vyavahara (practical
dealings) is concerned, there is absolute uniformity
in Divine dealings but only in a particular sense. For
example, He gives light equally to all. He has
created air for everybody to freely breathe in. The
water, the Nature's resources and all are His
creations. There is everything for ‘life' and ‘human'
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needs but none can satiate man's greed. The
Nature's resources are not to cater for man's avarice
and own creation. The creation of the Absolute has
all for the pious needs of life. We have to present
ourselves before the Master in such a way that He
feels inclined towards us, accepts us and takes us
unto Him. All our dealings must, therefore, be
moulded accordingly with due regard to proper
needs and fair right of everyone and bring them in
close conformity with those of the Nature. Then only,
we can harmonise ourselves unto God by utilising
the Nature and power of thought in consonance with
the Nature of mind to achieve the best results in our
meditation under our System. This is what is
Divinisation. All senses and faculties are
harmonised, assuming their original state and are
merged in the Real. Every atom of the body
becomes one with the Real and expresses only
Divinity. Even blind can see and feel such a
divinised man - a man one with the Divinity. We
have to mould ourselves to be like that. That is our
goal.
This commandment, as discussed above,
reflects the very ‘soul' of Sri Ram Chandra's Raja
Yoga. An embodiment of the System. Total faith and
surrender to the Supreme Personality - Rev. Babuji
Maharaj, complete belief in the Principles of Sri Ram
Chandra's Raja Yoga and most importantly the
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dedicated sadhana and adherence to its precepts -
both in letter and spirit - are all the ingredients -
ways and means - that mould our living in such a
way as to rouse the feelings of love and piety in
others. In our System of Sadhana, individual
transformation is the objective of the Great Master
with a view to restore world harmony. So, this
transformation would involve control and moderation
of five Vikaras (impediments), a perfect balance
between the spiritual and material facets of our life,
development of feelings of fraternity amongst us,
and above all practice of Raja Yoga as modified by
our Master to achieve the spiritual goal of oneness
with the Master. Rev. Babuji Maharaj assures His
constant support through Yogic Transmission -
Pranahuti - at every stage of this transformation.
It is this utilisation of Divine force for the
transformation of the man that the Master has
assured us. It is, therefore, this method of moulding
of our living that will positively arouse feeling of love
and piety in others. As an abhyasi of the System of
Sri Ram Chandra's Raja Yoga, we have to be only
identified as Master's expressions. This Divinisation
- this expression of Divinity through us can trigger
feelings of love and piety in others - that is the
beginning of the transformation of each and every
individual. That is the stepping stone for the
restoration of world harmony and peace.
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COMMANDMENT 10

“AT BED TIME, FEELING THE PRESENCE OF

GOD, REPENT FOR THE WRONGS COMMITTED
UNKNOWINGLY. BEG FORGIVENESS IN A
SUPPLICANT MOOD, RESOLVING NOT TO
ALLOW REPETITION OF THE SAME”.
This Commandment is of special importance
to us. As a follower of the system of Sri Ram
Chandra's Raja Yoga, the adherence to the Ten
Commandments is a Way of Life. These contain
both the spiritual goal and ways and means to
achieve the objective. They are in essence Sri Ram
Chandra's Raja Yoga system itself. The tenth
commandment is a daily bed time prayer, where we
take stock of our activities and seek Master's
indulgence for the mistakes committed - knowingly
and unknowingly - and beg His forgiveness. It also
reflects our resolve in not allowing such mistakes to
recur. In fact, this is the mode of applying mid-
sadhana corrections everyday in our life. It is this
mechanism - which makes our system unfailing,
most efficacious and successful in reaching the goal
of life. We need to utilise this Divine practice to
derive maximum benefit to us.
At bed time, we have to invoke the presence
of our Master. For this, we have to create a state of
negation which attracts His direct attention and
establishes a link with Him. Now it is incumbent
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upon the abhyasi to continue to hold His attention on
him by continuously feeling His presence in the
heart; this will ensure the linkage, the connection
with the Master remains in tact. Then we have to
open our daily record of events and put up for His
scrutiny. In normal life, higher officials do visit and
carry out on-site inspections. In our system, the
abhyasi prays for the presence - visits - of his Master
and opens the book of his heart to Him. We have to
put up to Him all wrongs committed by us. The
Master is so gracious with His servant, He does not
scold us or point out our mistakes. We have to do it
ourselves. This is the self-effort in sadhana. This is
the difference and uniqueness in our system. We
have to identify all wrongs, mistakes and misdeeds
committed by us in a state of true supplicancy. When
we do this, firstly we become aware of the
magnitude and enormity of consequences of our
misdeeds. This will fortify our resolve not to allow
recurrence of the same, provided we are honest,
pious and totally committed to the service of the
Master. Then only, the impediments present in us
(Mal, Vikshep and Avaran) are removed and the
weight thereof is set aside making us subtler. Thus,
we assume a state of absolute purity - a state of
simplicity. When this happens, all blunders and
wrongs committed by us begin diminishing till their
very existence fades away finally. This is the result
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of sincere repentance. This will happen only when
the formation of more impressions by doing further
wrongs ceases. This calls for a constant prayerful
mood - not at bed time only - so that we carry out all
activities with the Master ever in our consciousness.
This will prevent repetition of any and all misdeeds
and wrongs by us. The nearness with the Master,
thus goes on increasing until oneness is achieved.
This is the goal as well.
It is also considered that this service is best
done at bed time because one is then free from all
engagements and the only point in one's mind is rest
and repose. In other words, one finds himself in a
comparatively free and composed state. This state
of balance can also be interpreted as Nature's state
of equilibrium. Thus, we are in conformity with one of
the manifestations of the Nature. This is the reason
why bed time prayer is very effective and actions
done accordingly are all well adjusted. We shall be
in the right frame of mind not only to courageously
present one's wrongs to the Master but make firm
resolution not to repeat the same. The Nature Itself
helps us and we derive maximum advantage of the
environment. We must, therefore, derive the greatest
benefit from Time and take up the bed time prayer
as a token of service to the Master - to help the
transformation of ourself. This is the grandeur of the
system of Sri Ram Chandra's Raja Yoga. The
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Master's support is a cosmic certainty and we will
succeed in our goal of life.
Another important dimension of the Bed Time
prayer is to seek the Master;s help in enabling us to
adhere to and follow the path of duty and
righteousness. In the present day vitiated
environment, it is extremely difficult – almost
impossible – for a normal grihastha to carry out his
duties and responsibilities with honesty, piety and
dignity of purpose. At every stage, one encounters
corruption, nepotism, treachery and exploitation.
One is at a loss as to what to do? – either to follow
what is right, of which one is not always very clear –
or kill one’s conscience and adopt a course which
everyone knows to be outright illegitimate, selfish
and above all non-spiritual and un-godly. Who will
guide us and who will give us strength to follow the
Natural Path and support us in adhering to the
tenets of Ten commandments and Rev. Babuji’s way
of Sahaj life? None but the Master himself. Each one
of us must turn to Him, with a sincere heart, to guide
and provide us his support so that we can do what is
right without fear and always in his remembrance
and service. The guidance will always – as is the
day-to-day experience of sincere seekers – comes
in the form of enlightening us the right path and
bestowing onus the mental, vital and physical
strength and capacity to traverse such path of duty
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under all circumstances. Such is the efficacy of Bed
time prayer and more, such is the certain and
unfailing way of getting the Master’s grace and
support. Let each one of us resolve now to abjure
the ways of selfishness, ego and unabashed
materialism and benefit from the Master’s Divine
support to transform oneself into a real man and
thus to be His partner in restoring human values and
world order through the Natural Path. Amen.

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