Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

Details: Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation & Training Info: www.sriramchandra.in  Biography: kcnarayana.org EPISODE NOTES: INTRODUCTION TO PAM    Something deep in you must have stirred why not we go and find out some method by which we can be happier. Happiness is the goal of life actually. Only misfortune is, our happiness seems to be disturbing other people's happiness and therefore the strife or the conflict. Unless we learn to adjust to each others' happiness there seems to be no way of living together and here again what we have got accustomed is the competitive world. We have come from competition to what we generally call cut throat competition. We have been deteriorating ourselves from one stage to another stage. So how to be settled, how to keep up our balance and go about in life? This is exactly the problem which I see with most of us. It may be a school examination, it may be a job procurement or it may be a promotion or anything, any one of these problems that we have or a marriage of some body or the health of somebody else - these are all the various things that seem to disturb us beyond limit and our mind has come to a state of total restlessness. So happiness which can be approximately brought under the category of a settled mind or a peaceful state of mind is disturbed so badly that we are restless. The mind is wavering so much, flickering actually, that we would like to have it settled on something and whenever there is something that is happy that means something which you consider as a good thing that happens to you, your mind seem to get settled for sometime at least. Your son passes an examination or you get some promotion or you get a job, some such thing, some small reliefs whenever you get, you feel a bit settled for sometime may be an hour or so. Again you get further problems so you again are restless. So, even when we get some sort of a relief, we have found it is so very temporary or transient that it seems to be elusive. We seem to be having the knack of getting into a problem every few seconds. This is the life which we are leading, and from here we are trying to know what is it we can do. People said that if you worship this God you get that relief, if you do that mantra that will be good, all sorts of things have been told and all sorts of efforts have been made. If you have been satisfied with those efforts you won't have come here, the efforts were not commensurate to the task in hand perhaps, I do not know, or your efforts itself were half hearted. Whatever is the reason, if you have found some answer already in tradition and if you have liked some God or a Goddess and you are satisfied with it then you won't have come here. The mere fact that you have come here shows that there is still some restlessness behind it. So finally what exactly is the thing that we can offer here? That's the question I would put to myself and I would also like you to put to yourself - so what is it that you are going to deliver to us?. You come, you stay for two days with us, you share with us certain ideas. Good talk, good people, is that all? Or are you going to find a way of life? Our intention is that you should be in a position to find a way of life which should be satisfying for you though will not give you the rest that you so eagerly hanker because that seems to be something far off. So long as we are living, there will be a certain amount of restlessness. If the heart comes to rest then you know what happens to you. The heart cannot come to rest, it must be active, it must be restless, it must be going on beating and in that there should be a rhythm, there should be a balance. If it is out of balance then we find there is something wrong. You are aware of the palpitation of the heart or you feel the heart beat then you know something wrong has happened. So long as the stomach is working alright you don't feel it. Suppose it starts aching then you know there is a some problem somewhere there, but that does not mean that the stomach is not working, it has been working it will continue to work, liver will continue to work, every internal organ will continue to work and you are not aware of it. So activity by itself does not mean restlessness but pure restlessness is possible only when you leave the body. That is not any way our goal. We would like to live, live happily in a balanced condition. So this balanced condition is the goal to which we have to go. That exactly is the meaning of the messages of all the great saints including that of Bhagawan Krishna who says that you should take both the labha and dukha (labhalabho jayaa jayo) everything you must take with equanimity. With equanimity does not mean with the same attitude. When you are in a state of joy you will be in a state of joy, if you are in a state of sorrow you will be in a state of sorrow. It is ridiculous to expect a man who is supposed to be joyful to be sorrowful and who is supposed to be sorrowful joyful. Both these things are very bad interpretations that have happened, but you should not get unnecessarily too much excited about it, it is but natural for you to react. Suppose some thorn pricks you, to say that 'No,no I don't bother about it' doesn't make any sense because you will definitely bother about it, it will bleed and it will pain and it is natural for you to say all those things. Similarly when you have some good atmosphere you can say it's definitely beautiful place, beautiful setting etc there is nothing wrong about it, but getting unduly attached to it is the problem. Either to pain or to pleasure if you get unduly attached, you are in troubles. For everything there is a due time, proportionately, give importance to that extent that is required. If we understand these basics then you will understand the system of SriRamChandra's Rajayoga better. How it helps you, enables you to come to this particular state of mind where your mind will be in a balanced state and not unduly disturbed by things. Things will definitely happen to you both good and bad according to your karma or past actions. You cannot wish it away nor you can get something which is not there because that is against all fundamental principles of science. We expect something to happen for which you have not worked. The cause gives you the effect, according to your action so will be the result. To expect a result which is not proportional to your action is not proper nor is it permitted in scientific principles. They are equal, equal in proportion. I think this much of a broad introduction I thought was necessary before I talk about the system itself. Keeping this point that goal is a balanced state of living, when do we get into this particular state of mind? When do we get it? Generally, the states of mind has been classified under -a disturbed condition called kshipta or it can be a dull condition of a moodha or it can be a state of vikshipta i.e. with reference to a particular goal or object in view your mind running after that or similar to that and then you have got the state of mind called ekagravritti and then that is concentrated at and then finally you have got a state of mind called samadhan-settledness. If you look into yourself you have got a problem, say for example, you have got to get a reservation to go to some station. There is lot of crowd and you are not very sure whether you get it or not. This is the problem let us say. I am taking a very very routine example. You can get agitated about it, just disturbed whether I will get it or not, I do not get it what exactly is happening and all - a kshipta state of mind. One thing is I am not bothered about it -moodha state of mind - I apply whether it comes, does not come, I don't bother. The next one is the vikshipta state i.e. you would like to know who would be the people who will be in a position to help you whether I should go for a emergency quota, should I go to the traffic superintendent ask for the circumstances which I have got to travel and all that so you go and try to do i.e. related thoughts, all related thoughts but still not settled thoughts. Ekagravritti would mean making definite attempts - yes, this is the way in which I shall go I will concentrate on that and I will get it done. Say for example, your physiological state is hunger. I would like to eat something just that type of talk or its alright as and when it is served I will take it or you can get into a state of mind what are all the other foods I would like to have which would be more tastier for me or may be healthier. You can change the parameter - this type of state of mind or you can definitely say I want this I want today only this particular piece of food and you try to get it. See in all these cases what you find is your mind is running between the goal and the goal orientedness is not that clear and when goal orientedness is there then I would say that you have reached the ekagravritti. Till you have not got the goal orientation, your mind is not having any ekagravritti. It will be just running around. Why not this, why not that. Peace of mind is what I seek. Ok, today I will go to this temple, tomorrow I will go to that baba, third day I will go to that river, fourth day I will go to that pilgrimage. You have got all sorts of ideas to run around. So, our state of mind is to be judged from the goal that you are seeking. So, if you have this clarity in your mind then you can say most of your states of mind are not ekagravritti but has got so many alternatives before it and therefore it is disturbed. When you come to a state of ekagravritti then it leads you to a state of achieving. Once you know, once your mind is definitely oriented towards it, you will definitely make attempts

Pujya Sri Ramchandraji’s Disciple Founder of  “Institute of Sri RamChandra Consciousness”  Details: Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Note: MEDITATION The method essentially consists of the practice of meditation. Meditation has got many meanings. It can mean contemplation of a particular subject. It can mean concentration also, in some places, in some systems. It can be contemplation on just what you see in Nature. It can be contemplation on what the great men have said, by fixing up your thought on that. This is generally known as manana by us and we don't include it as dhyana. It is one of the essential ingredients of any serious practice and dhyana also is there. We talk about dhyana only. There are two things - you have to meditate and you also have the assistance from the Guru through Pranahuti. These are the two aspects of our system. The reason why another person should be interested in you, is mainly because his desire to share, his desire to serve. So long as it is not motivated by any selfish consideration of the person we should have no objection to receive it. We do not like to be exploited; naturally you also would not like to be exploited. We would like to learn. So the whole process is, you do your sadhana and you will be assisted in your sadhana. There are certain meditational practices we advise. 1. One is the early morning meditation. 2. We have got another process, in the evening you clean yourself or purify yourself. 3. You offer prayer for the well being of others universally to all people at a particular time i.e at 9'O P.M. 4. Before you go to bed, you offer your prayer in a particular way, the method of praying itself will be told. 5. We also ask you to participate in satsang, once you join us, which is had on Sundays and in some places and in some cities on Wednesdays evenings also. The reason for asking people to attend satsang is, in a collective group meditation, you feel greater force of the Divinity entering into all of us. It is a matter of experience, you can feel for yourself. 6. We also advise you that once you get introduced, to take individually sittings from a qualified trainer, with whom you can discuss - a) What are your difficulties in sadhana? b) How you are able to progress? and c) How you are not able to progress. d) What are the circumstances which enable you to progress further and seek ratification of that process e) What are the difficulties that you encounter, and how best you can get rid of them So these are all the methods of meditation that we suggest. The purpose of meditation, some say they have got some problems and some say that they want concentration and some say that they want some satisfaction of desires, etc., but basic purpose of meditation is to know more about ourselves. We seem to be knowing everything in this world except ourselves. Even the name that we have got is what somebody has given us. We were not born with the name. Of course the form, we are born with it and that seems to be changing enormously. From childhood it has been changing and it continues to change. Our attitudes, our opinions, our desires were also getting transformed. Then who are we? How do we know what we are? What exactly are we? This question appears to be philosophical, something with which no ordinary man need bother about because after all 'we are living sir, we are happy, what is the need for knowing all these things?' It boils down to that. But when you know that internal happiness is not coming from the external circumstances, when you know that you seem to be swayed away by certain feelings, certain emotions, either for the good or the bad, then you would like to know, what exactly you are, how you react. Why is it that you react in a particular way? All our consciousness has been outward directed till now. We have been responding to external stimuli and internal one is restricted to our hunger or our urges. We do not seem to be aware of many other things that are there inside. We have framed our ideas, our attitudes, our aspirations, everything is inside. We do not seem to know what exactly they are, we don't have crystallized opinions. If we want to know, we have got to go inward. Inward consciousness is what we have got to develop, our consciousness now is outward. I talk to you by seeing you, my speech is what you are hearing, these are all outward things. When you close your eyes, when you don't allow any other senses to work except your mind, then you face yourself. Facing yourself is a tough task. The first thing that you would like to do is to get away from that place because it seems to be so bizarre. You really don't know what you are trying to do. The internal consciousness is an extraordinary mix of several attitudes, several wishes, several desires, several aspirations, several emotions. We don't seem to be saying 'yes this is what I am'. If you want to picturise yourself, if you want to put up a picture of yourself, you find it very difficult. To give a portrait of yourself is easy, your internal portrait is something that is very difficult to give. First of all you want to know that self, what exactly am I? We seem to be having then, two different planes, one - which has got enormously selfish, self centered, desires, wishes etc, we seem to be also having certain other centered activities, wishing good for others, being kind to others. So there are two aspects of us which we would like to know. Then, it dawns upon us that it does not make much sense to bother so much about our lower level, it makes sense to bother about the higher level. Only those who are capable of feeling this would be ideally fit for meditation in the path. Otherwise if it is restricted to meditation means, I try to get some energy so that I can concentrate well. That type of meditation is entirely different. If you want to take a test just now, you can close your eyes, count down from 25 to 0. Close your eyes, start counting down from 25 to zero. Close your eyes, kindly do it from 25 to 0. Do not have any other idea except counting down. Count the numbers please from 25 to 0. You would have seen that your mental tendencies which were going out were getting restricted to those numbers. A simple act of counting down is capable of bringing you into a state of calmness. You don't have to do much of exercise, this is enough exercise. If you are satisfied with just getting calmness, this meditation is good enough meditation to do but that meditation can be helpful only in solving your problems, perhaps. Somebody comes to your shop, disturbs you, you do this, you are back at work, no difficulty, you have forgotten that fellow. Similarly when somebody distracts you in your studies, if you do this you are back in your studies. This is a very very simple meditation. All that you have got to do is to count down. No mantra is required, no tantra is required because this mind is capable of doing that itself. This is at the level of the dharana, we are able to maintain a thought on dharana level. This has not moved to the dhyana level. Please understand the difference. When we go to the dhyana level, we are trying to know what we don't know. We start with a surmise, we don't know what we are. I don't have to count numbers, I don't have any japa to say, any mantra to say. All that I know is, I just don't know myself. If you feel that helpless situation you are fit for a mature meditation. If you feel competent, please note that you will not be in a position to move on to the finer aspects of meditation. Meditation demands that you do nothing and just nothing. If you do something, you are in the field of dharana i.e concentration. So this system that we are talking about with no strings attached is something connected with meditation per se. We are talking only about meditation, allow your thoughts to go wherever they want. Don't bother about them, don't give even an attention to it as some systems ask you to give attention but if they leave an impression, at the end of the meditation please do record it. Don't try to make a note of what you are going through in your meditation but at the end of the meditation please note what the remaining thoughts are and what you feel about it. That is only for the purpose of diary writing So the meditation proper is not to meditate on any object. So what is the thought that we can give you for that? You require something to work on. So we suggest that you meditate on the divine light in the heart. Divine Light is a meaningless word for us because we have not seen such light. We know only solar light, we know this fluorescent light. What is that divine light? We really don't know, so, fairly a meaningless word, divine light, is what is given to you and lest you try to bring in some luminosity here, we say without luminosity i.e. you are given an impossible task, just to make you understand that you are helpless to know Divinity and Divinity alone should reveal itself to you. The method of meditation here is you feel your helplessness and many of the abhyasis write this, 'I am not able to feel the divine light'. You will not because there is no such thing. If there is some such thing I can understand that you can say 'I have seen this'. So, Divine light is something which you will never see and that is what we want you to understand but at a particular stage you will come to know that a particular effulgence that is there inside you has neither a luminosity nor a light but effulgence is there, you feel that. Feeling is the language of God, you feel that as you meditate more and more but in the initial stage itself you get to know that it is responding to you. It is enabling

  Pujya Sri Ramchandraji’s Disciple, Founder of  “Institute of Sri RamChandra Consciousness”  Details: Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh    Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: CONTROL OF MIND    In any meditation that we do, we are confronting our own mind, our own manas. The sensory input will always be there and we are accustomed to give attention to it and that is why even during meditation we are giving attention to it. So which are the things that we will be normally having as thoughts or experiences during meditation? If you put this question, you will have 1. The sensory inputs 2. The mental constructs of sensual inputs 3. You will have something to do with restlessness 4. You will have a tendency to sloth or indolence or sluggishness 5. Doubt, whether with all these things you can still achieve it or not. These are the various forms of thoughts, feelings that you will have during meditation. In order to understand it better we should also understand what the nature of mind itself is. What are the conditions in which the mind is there? The mind is - - Kshipta i.e. disturbed - Moodha i.e. it is almost sluggish / indolent; - Vikshipta i.e. instead of thinking about the object that you want to think about, but something else. Then you have got, - Samadhan, the state of mind where you have got fairly a balanced condition. And the last one would be - Nirodh, when you do not have anything else to do. These are all the various characteristics of our mind. These are the basic characteristics of mind. Any mind, whosoever it is, at any point of time will be governed by this, whether it is a Vikshipta or it is a Moodha or a Kshipta, or a nirodh or samadhan. In any meditational practices that you are now trying, you are trying to arrive at samadhan, a state of settledness. How to get at this? Tradition has it that we give some ideas and then allow the mind to concentrate over that i.e. you give a pratyahara, try to have a dharana over that and once your dharana is over you get into dhyana on that. This is the traditional method. Now, putting it very concretely, you are terribly disturbed, annoyed, so you think about a pleasant object - may be a rose, may be a sheet of water or may be somewhere with absolutely peaceful surroundings. Go there, think about that place, think about that rose, have a dharana. That is you are given an object on which you can do the dharana and then that can lead you to samadhan. These are the methods that have been given, there are various examples can be given that you can see for yourself. I am only trying to tell you that when you want to come to the state of settledness, this is what we do. In order to reduce restlessness in our tendencies while at work, modern management has chosen to suggest that you will have some light music all the time going through all the floors of your work space. It gives you certain amount of detensioning, they say, that is the pratyahara that is given and a dharana that is being done by you without even being aware and you will have a samadhan out of it. That is the logic behind that particular approach. Now, in this case when we have fixed our goal, suppose your goal is to make money, you should have plans, clear cut plans. That is the goal. The goal is the artha, then we should have clear cut plans as to how to go about this job and how do we do it? We should avoid that which is not likely to achieve that goal, we should choose that which enables us to achieve the goal. Anukoolsya sankalpam and pratikoolasya varjanam, Atma nikshepam - you should have confidence, Maha Viswasa. These are all the things that you are supposed to have if you have got to achieve that. Similarly, when you have fixed a goal now, of a balanced existence, when you want to live a balanced life, not giving too much weight for the artha and kama and dharma, not giving too much of weight to moksha but try to have both because God wanted us to have both and live with both the wings. We should know how to be moderate and if that is the goal that you have taken, if that is the goal, if the goal clarity is there then only there will be a purposeful action. Without a goal clarity there is no purposeful action. Suppose you think that by attending to certain meditation classes or going to yoga classes you are going to have some capacity for performing miracles or achieve siddhis, if that is the goal, surely this could not be the method for it. Goals will definitely decide as to what should be the path that you should take. Knocking at all doors saying that everything leads to Brahm doesn't make any sense. We should know that God has manifested and manifestation means Ekoham Bhaushyami! - One becomes many, I now will to become many, and when He has willed Himself to become many it will be many. We cannot say all of them are the same. If that is so God must be a great fool. Different methods have got different meanings. Everyone of them have got its own relevance. What we try to have, what we suggest in Sri Ramchandra's Rajayoga is that you should have a balanced approach to everything. You should be in a position to achieve both the things. You should be in a position to fly with both the wings. If that is what is the goal, then the sankalpa should be what? That I should achieve it, achieve that state of mind, where I will be balanced, I will be efficient in work and at the same time I will be always restful, peaceful, I will be in a position to move towards life with certain amount of perfection in my work, which grants happiness to others and to me. Happiness to others and to me. If you are trying to say that your happiness is your own, individual, that it has got nothing to do with others then it is a gross ignorance of a simple fact that we all exist together. There is interdependence among us, there is no independence. Independence is an illusion. Incidentally we are celebrating the 50th year of independence. I don't know what it is, but this much I know, we seem to have lost our independence. We seem to be today facing with the problem of interdependence. Problem of interdependence which I am advocating, we should be interdependent but we are facing the problem of interdependence where somebody elsewhere in the world is able to command and give instructions to my mind as to what I need, whether a Pepsi cola or Coca cola or something else. He seems to be aware of my needs so much that he is asking me to take care of all that and makes me restless in achieving it. This is not interdependence, it is exploitation due to interdependence. We are interdependent but it is an exploitation and from that exploitation we should move towards cooperation. Then the MNC's will not be objects of suspicion. They will be objects of love for us. As on date MNC's are objects of suspicion or exploitation. Man has to grow further and he can grow only when his thinking grows. Now, that being the goal, that being the goal of our life, namely, to live happily and to make others happy showing the best that is in us in action -all these things being our goal. Not the absolute Ultimate Reality about which everybody seems to be eager to talk about because that is one thing you do not know. So you can always talk about what you do not know. You can definitely write novels of flying Horses with horns, name them also, non-existent objects have also been named. They are called unicorns. I do not know who remembered? Who saw that and why it was named so. We have several things like that. We can imagine. Similarly people have imagined about Reality as they like. They have pleasure. It gave them pleasure. It gave pleasure to many others who heard. I am talking to you about a life situation where you have to live with others, you have to live in a balanced condition, you should be at peace with yourself, you should be at peace with others and express the best potential that you have got for the good of all, which includes you. When you say all, you are already included in that. If that is the goal that you are keeping in mind and you want to achieve it, you require enormous determination People who are slaves of small habits which they have developed during this life time - may be a cup of coffee, may be a tea, may be a smoke, may be a drink, may be a cinema, may be some entertainment hall or a drama. Whatever it is, hundreds of things, they are not able to get rid of it in spite of a will on their part. They also desire to get rid of all of them, they know it is bad. I also know I have got one problem. I am a diabetic but still I like to eat sweets. It doesn't leave. It seems to be haunting. The sankalpa is weak. I agree, you have to agree like that. There are several things you have got, then only you will understand what is the level of your sankalpa. Now I bring you back to the ancient tradition of this country - for doing any and everything you are asked to do a sankalpa. Without doing a sankalpa, there is no vratam, there is no tapam, there is no puja, there is nothing that is possible for you. Why? Why do we require this explicit saying that, "this world was started on such and such day, I am now within this Manmantara and staying within this place I am staying and I decide on this auspicious Nakshatram or whatever it is. I decide to do these things." Why? Why all these things? Why this reference? All these things enable you to think of your interrelatedness. That you are not an independent fellow, you are dependent on so many things. Your interdependency is explained and then you are asked to will it, with pious intentions, have a firm determination. Sankalpa is nothing but a firm determination. This firm determination or Dhruda sankalpa which was there

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: PRANAHUTI    Pranahuti is the uniqueness of the system of SriRamchandra. If we look at it from a historical angle after Bhagawan Krishna has left his mortal coil, the bhakthas became so many groups and then they distributed through out the country and I think, tried to impose or say that they are superior, inferior what ever it is and the bhakthi cult, the bhakthi yoga which was included by Lord Krishna in the path of yoga has taken more dominance and yoga per se was not given that much of importance and along with it this technique of Pranahuti also has become alien to our land. The phenomenon of prophets or avatars is always there and prophet Mohammed was the means through which we can have an entry into the Ultimate till recently. If we go into this concept of why there should be one person through whom alone everybody else can go to God, there are various doctrines about it but it is well accepted in spiritual life that there is always one presiding person. "I am the way", that's what Christ said and afterwards after about 5 to 6 hundreds years prophet comes and then says, "I am the way". The reason for that is that he is the eldest brother for all of us and he takes the responsibility of putting us through to God. This is - call it Sufism, call it Islam, call it religion, this is the accepted canon. The prophets do not come for dharmasamsthapanardha. Prophets come to assist other fellow beings to reach God, whereas an avatar comes for dharmasamsthapanardha. You should distinguish between these two aspects very very clearly then you will understand the Prophet has come and then he said that I will be of no value after thousand years, in their own works. You don't have to say that, he himself said another thousand years, his regime is over. It is just about a few years this way or that way it will be over, it is over from our point of view. It does not mean that the avatar is not in existence. The avatar of Sri Krishna continues to operate, He is the guiding spirit, He is the monarch but one of our own person, one of our own fellow beings takes the position of a Prophet and all grace of God passes through Him. This is the one reason why people who might have been Hindu, who might have been Christian, who might have belonged to other sects also at some stage or the other had to yield to the Prophet and go to the Ultimate only through Him, there is no alternative to that till recently. With the advent of The Supreme Personality of SriRamchandra, this particular role has been passed onto Him. Now, what does this person do? What does the prophet do or what does the supreme personality do with reference to us? With reference to the Nature, whatever they do they do, you have nothing to do with it. With reference to us they direct the flow of the Divine, the love or the compassion of the Divine to our heart whenever it is asked for, by whomsoever it be, he need not be a person who is directly connected to him, he need not be in the system that he is advocating, any person anywhere in the universe, any human being has got that right to call on the Divine because he is of the Divine. We are all part of the Divine and we have got that inherent right to go back to God and whenever you seek that God's help it is diverted to you, the flow is diverted to you. This is very vaguely hinted by SriRamchandraji Maharaj in Reality at Dawn. If you read it, any person who wants to know what it is, if he prays in earnestness, he will come to know what it is. The reason for that is, this has been experienced by all people, any person in great distress, any person who is in great love - whether distress and love or just love itself has always been able to get that inspiration from the Divine. He has never lacked it because God's love has no boundaries. It is there really full but one person channelizes that and the person who channelizes is the Supreme Personality or a Prophet or what ever word you use for that. It does not mean other people are not capable of doing their sadhana, they may do their sadhana or they may help other people in their sadhana but diverting the flow of the Divine grace is the exclusive privilege of one person and that person continues to reign for about a thousand years or so approximately. It may be less it may be more but generally it's for a period of millennia they work, if you see the history one person will always be diverting. So what is this that this person does, what do we mean by diversion of that grace of God? What exactly do we mean by that? Before I answer this question or before you can answer this question for yourself let us come back to fundamentals. We think about the Divine presence in our heart, why not somewhere else? Why not it be our head? Why not it be our nose? Why not it be something else in the space? Why should I meditate only on the Divine light in the heart? Heart has got, when you say feelings, it means that it knows the language of God. Heart knows the language of God, language of God is feeling so the language of God it knows. That is one aspect of it, what is the other aspect of it? Everyone of us, everyone of us is an expression of the Divine. Everyone of us is an expression of the Divine and no one here is either superior or inferior so far as the expression of the Divine is concerned. You may be a good architect, I may be a good artist, you may be a good songster or I may a good sports man, it does not matter much but in each one of us this capacity, which is the expression of the Divine is seen rather than our own expression. Our expressions are our ideas but so far as this particular concept of expression of the Divine is concerned every one of us is an expression of the Divine and the Divine resides in us. Divine resides in us from top to toe, from top to toe he resides but if you have got to locate Him, He is best located in the heart which is the meeting point between the animate and inanimate, between the matter and the spirit, between bad blood and good blood. That is the common point, so in this place you feel the Divinity more. Some of us try to feel the beating of the heart. It is not very necessary that you should feel the beating of the heart, what you should feel is the presence of the Divine, whatever it may mean without any adjective but don't try to put God into a particular pocket. When you try to put it you are restricting Divinity to that, that means you are curtailing the freedom of God to be something else than that. When you give a form you are almost compelling that he is put into that jacket, He cannot be anything other than that, He refuses to get into any such jacket, He is not any one of these things, all that we know He Is and something more athya thista dasangulam - what ever you know He Is, plus something more. It is a very paradoxical statement in the Vedas you will find that God is, when you try to know, the Purusha, He has covered the whole universe, having covered the whole universe and everything that can be known, He has extended by another ten inches so it's a paradox. Having done everything, athya thista dasangulam is a very very profound concept. God refuses to fit into anything and then He is something more, this something more is expressing Himself itself in us, where? where the two opposites meet. That is the reason why we take the heart and then we say that if we put the Divine thought here and since heart is the organ which is involved in the purification of your blood then we take advantage of this purification also. This is the reason why it goes to that, now that is not our point here. One of the questions that beginners usually ask is regarding, how to locate the heart? The heart is located in the chest and it tilts towards the left. It is a fact that during meditation you do not see it nor do you see anything for that matter. All of us do not see in the beginning or we have been accustomed to seeing outside rather than seeing inside so it takes time for you to learn to look inside. When you grow sufficiently you definitely see even minor details of inner mechanism, if you go into that siddhi aspect of it, but if you are going only to the concept of Divinity in your heart, you know where it beats so that is the reason why SriRamchandraji Maharaj has used the word where it beats. Where it beats means instead of searching for heart elsewhere you know it is somewhere in the chest. You suppose that there is a Divine light there. You suppose, you don't imagine, you suppose. I think the concept of supposition also should be explained to you clearly. Those of you who know this mathematics theorems, you suppose something and then at the end of it you prove that. A supposition is invariably a thing that is proved. Imagination is something that is not necessarily proved. That's why the word is very very clear that is you are almost sure that it is there and then you suppose it and then you prove yes it is there by your experience. A supposition is a very positive idea, positive will. When we talk about this presence of the Divine in our heart, we are talking about the presence of the prana i.e. The Prana and this prana is something that is creating circumstances by which the Divine can exhibit fully in you according to your merits and there are no demerits. Please note there are no demerits in life, everything is merit.

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: PRANAHUTI    Pranahuti is the uniqueness of the system of SriRamchandra. If we look at it from a historical angle after Bhagawan Krishna has left his mortal coil, the bhakthas became so many groups and then they distributed through out the country and I think, tried to impose or say that they are superior, inferior what ever it is and the bhakthi cult, the bhakthi yoga which was included by Lord Krishna in the path of yoga has taken more dominance and yoga per se was not given that much of importance and along with it this technique of Pranahuti also has become alien to our land. The phenomenon of prophets or avatars is always there and prophet Mohammed was the means through which we can have an entry into the Ultimate till recently. If we go into this concept of why there should be one person through whom alone everybody else can go to God, there are various doctrines about it but it is well accepted in spiritual life that there is always one presiding person. "I am the way", that's what Christ said and afterwards after about 5 to 6 hundreds years prophet comes and then says, "I am the way". The reason for that is that he is the eldest brother for all of us and he takes the responsibility of putting us through to God. This is - call it Sufism, call it Islam, call it religion, this is the accepted canon. The prophets do not come for dharmasamsthapanardha. Prophets come to assist other fellow beings to reach God, whereas an avatar comes for dharmasamsthapanardha. You should distinguish between these two aspects very very clearly then you will understand the Prophet has come and then he said that I will be of no value after thousand years, in their own works. You don't have to say that, he himself said another thousand years, his regime is over. It is just about a few years this way or that way it will be over, it is over from our point of view. It does not mean that the avatar is not in existence. The avatar of Sri Krishna continues to operate, He is the guiding spirit, He is the monarch but one of our own person, one of our own fellow beings takes the position of a Prophet and all grace of God passes through Him. This is the one reason why people who might have been Hindu, who might have been Christian, who might have belonged to other sects also at some stage or the other had to yield to the Prophet and go to the Ultimate only through Him, there is no alternative to that till recently. With the advent of The Supreme Personality of SriRamchandra, this particular role has been passed onto Him. Now, what does this person do? What does the prophet do or what does the supreme personality do with reference to us? With reference to the Nature, whatever they do they do, you have nothing to do with it. With reference to us they direct the flow of the Divine, the love or the compassion of the Divine to our heart whenever it is asked for, by whomsoever it be, he need not be a person who is directly connected to him, he need not be in the system that he is advocating, any person anywhere in the universe, any human being has got that right to call on the Divine because he is of the Divine. We are all part of the Divine and we have got that inherent right to go back to God and whenever you seek that God's help it is diverted to you, the flow is diverted to you. This is very vaguely hinted by SriRamchandraji Maharaj in Reality at Dawn. If you read it, any person who wants to know what it is, if he prays in earnestness, he will come to know what it is. The reason for that is, this has been experienced by all people, any person in great distress, any person who is in great love - whether distress and love or just love itself has always been able to get that inspiration from the Divine. He has never lacked it because God's love has no boundaries. It is there really full but one person channelizes that and the person who channelizes is the Supreme Personality or a Prophet or what ever word you use for that. It does not mean other people are not capable of doing their sadhana, they may do their sadhana or they may help other people in their sadhana but diverting the flow of the Divine grace is the exclusive privilege of one person and that person continues to reign for about a thousand years or so approximately. It may be less it may be more but generally it's for a period of millennia they work, if you see the history one person will always be diverting. So what is this that this person does, what do we mean by diversion of that grace of God? What exactly do we mean by that? Before I answer this question or before you can answer this question for yourself let us come back to fundamentals. We think about the Divine presence in our heart, why not somewhere else? Why not it be our head? Why not it be our nose? Why not it be something else in the space? Why should I meditate only on the Divine light in the heart? Heart has got, when you say feelings, it means that it knows the language of God. Heart knows the language of God, language of God is feeling so the language of God it knows. That is one aspect of it, what is the other aspect of it? Everyone of us, everyone of us is an expression of the Divine. Everyone of us is an expression of the Divine and no one here is either superior or inferior so far as the expression of the Divine is concerned. You may be a good architect, I may be a good artist, you may be a good songster or I may a good sports man, it does not matter much but in each one of us this capacity, which is the expression of the Divine is seen rather than our own expression. Our expressions are our ideas but so far as this particular concept of expression of the Divine is concerned every one of us is an expression of the Divine and the Divine resides in us. Divine resides in us from top to toe, from top to toe he resides but if you have got to locate Him, He is best located in the heart which is the meeting point between the animate and inanimate, between the matter and the spirit, between bad blood and good blood. That is the common point, so in this place you feel the Divinity more. Some of us try to feel the beating of the heart. It is not very necessary that you should feel the beating of the heart, what you should feel is the presence of the Divine, whatever it may mean without any adjective but don't try to put God into a particular pocket. When you try to put it you are restricting Divinity to that, that means you are curtailing the freedom of God to be something else than that. When you give a form you are almost compelling that he is put into that jacket, He cannot be anything other than that, He refuses to get into any such jacket, He is not any one of these things, all that we know He Is and something more athya thista dasangulam - what ever you know He Is, plus something more. It is a very paradoxical statement in the Vedas you will find that God is, when you try to know, the Purusha, He has covered the whole universe, having covered the whole universe and everything that can be known, He has extended by another ten inches so it's a paradox. Having done everything, athya thista dasangulam is a very very profound concept. God refuses to fit into anything and then He is something more, this something more is expressing Himself itself in us, where? where the two opposites meet. That is the reason why we take the heart and then we say that if we put the Divine thought here and since heart is the organ which is involved in the purification of your blood then we take advantage of this purification also. This is the reason why it goes to that, now that is not our point here. One of the questions that beginners usually ask is regarding, how to locate the heart? The heart is located in the chest and it tilts towards the left. It is a fact that during meditation you do not see it nor do you see anything for that matter. All of us do not see in the beginning or we have been accustomed to seeing outside rather than seeing inside so it takes time for you to learn to look inside. When you grow sufficiently you definitely see even minor details of inner mechanism, if you go into that siddhi aspect of it, but if you are going only to the concept of Divinity in your heart, you know where it beats so that is the reason why SriRamchandraji Maharaj has used the word where it beats. Where it beats means instead of searching for heart elsewhere you know it is somewhere in the chest. You suppose that there is a Divine light there. You suppose, you don't imagine, you suppose. I think the concept of supposition also should be explained to you clearly. Those of you who know this mathematics theorems, you suppose something and then at the end of it you prove that. A supposition is invariably a thing that is proved. Imagination is something that is not necessarily proved. That's why the word is very very clear that is you are almost sure that it is there and then you suppose it and then you prove yes it is there by your experience. A supposition is a very positive idea, positive will. When we talk about this presence of the Divine in our heart, we are talking about the presence of the prana i.e. The Prana and this prana is something that is creating circumstances by which the Divine can exhibit fully in you according to your merits and there are no demerits. Please note there are no demerits in life, everything is merit.

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes:   EFFICACY OF RAJAYOGA    Dear friends, Happy to meet you all. Happy also to note your concern for progress in the spiritual aspect of our life. There is the mundane aspect, which is overwhelmingly becoming important for us, so much so we tend to neglect the spiritual side. It is necessary that we should proceed on both the fronts equally well. Nobody flies with one wing, no bird can do that nor can we totally succeed with only materialistic approach. So, I should congratulate you for this much of viveka that you have got, namely that there is another side of our life, namely the spiritual aspect of our life. People tend to use yoga even today in many places for material benefit only. They will ask me whether it gives you breath control, blood pressure control, sugar control or many other diseases with which we suffer. These questions are better presented to doctors rather than to a spiritual person, though it has been a habit for some reason or the other, people tend to ask such questions. They belong to the physiological plane and better attended to by the doctors who know more about it. Incidentally many things can happen, when you control the mind, the body also gets some amount of control. Yoga also has been confused with lot of exercises, physical exercises. They do good, they are supposedly doing good to so many people about which I am personally not aware of, nor had I at any point of time any inclination to practice any one of them. So I will be the least competent person to talk about that, though at the schools, I was taught certain exercises and a good sports man myself and there the matter ends. I never took it to be a way of controlling diseases. This is enough as an introduction about other aspects of yoga. We are talking today about the efficacy of Rajayoga. By now you have been introduced to the subject of Rajayoga as a means of utilizing the thought force in us for union with the Ultimate. Ultimate here means the cosmos, the entire life force, the entire energy. Some people prefer to call it Divinity, some people prefer to call it God, I don't mind any definition you give for it but there is a force above, we are not independent, we are interdependent - this is one fundamental truth that we have to learn in life. No person, however big he may be and however small he may be, can claim to be independent. We are dependent upon others, we are dependent upon the environment, and we are dependent upon the society. There are various relationships and the matrix is really very very complicated so if any person says that he is independent, we don't agree to it. The life force is there in all and in each one of us whether it is a plant or an animal or a friend or a foe, it doesn't matter much, the same life force is there. There is a fundamental unity amongst all of us. Saints called it God; some other people may call it by some other name, it does not matter much. God has neither a form nor a name, so call Him by whatever way you like. It is what He is. He is just what He is. THAT. That is That. That's all. Om Tat Sat. That's all. There is nothing more. All other things are our relationships which we feel, as we feel to so many people so many relationships, again go on changing our relationships with them, again re-changing them. Attitudes do change towards every person. A person who was a friend yesterday becomes all of a sudden somebody neutral tomorrow and day after tomorrow perhaps enimical to your interests. These things do happen, relationships vary, but the essence is always there. The essence of communication that is there between you and me is irrevocable. We always move in the same wavelength of Divinity, there is one thing, superficially there are differences. Rajayoga aims at arriving at that thought, which is there at the base. This thought which is there which is not coloured with anything else. It is we who colour the thought, the thought by itself has no colour. Consciousness is always pure and simple, it is not tainted, it is not vitiated, it is in no way affected by anyone of our relations or emotions. So what happens during our meditations is, we try to meditate on the Divine light without luminosity, as the method is. Divine light without luminosity is an impossible idea. We can understand light with some luminosity. We can think about some intensity of the light, we can think of so many things, color of the light, we can see the smallness of it or the bigness of it but light by itself without luminosity if we can think of, you would have reached the highest stage of consciousness but it is an impossibility. Mind is not capable of comprehending that idea. The very purpose of this system of yoga is to make you understand that Ultimate is something that you will never know. It is beyond your mind, your mind cannot reach that. That is what the Vedas have said 'Na tatra vak gacchati na mano na vijno na vijanimo'- you cannot go there,you cannot reach that. It is far beyond. Whatever you think it is something other than that. NETI NETI. Whatever you say it is not that. Something beyond, something beyond. So this beyond-ness of the Divinity is what we are trying to have access to, because you have that in your heart. The mysterious thing is, that which is far far beyond our comprehension, is so near to us in our heart. It is beyond our comprehension but it is easily comprehendible by our feeling. You can feel it but you can never know it. If you try to know through logic, you will never know. Nahi nahi rakshati dukrun karane. No vyakarana can help you, no grammar can help you, no logic can help you, you have to understand only through your feeling. God's language is feeling, God's language is in silence, not in words. So long as it's a word it is already distorted. Whether it is our Vedas or whether it is our Bible, it does not matter much, they are distorted. The original thing is the feeling, the feeling you have. That is why the call of God is Nistraygunyo Bhavarjuna; Vedha trigunya vishayaaha nistraigunyo bhavarjuna. You have got to go beyond, the point is God is beyond the Vedas - the word. The essence is something that defies any structure. Any structure you try to give for God is something that is limiting God and chaining God in bondage. That which is free can never be bound, God by definition is free, energy by definition is free. We can bind it in the form of electricity, in the form of magnetism, in the form of light, in any form that we like, but energy as such is something far beyond this. So this is the feeling that we have got to have. So when you start meditation in this system, the first thing that happens to you is that you become aware of the vibrations of the Ultimate Consciousness. When you have your sitting, some of you will feel vibrations, some of you will feel calmness, some of you as usual feel enormous noise outside and inside. Noise outside you cannot help it because it is there in the road. Noise inside, it is your complication. You have got so many feelings, you have got so many attitudes, you have got so many thoughts, you have got so many responsibilities. All of them will come to you one after the other. You try to sit down in calmness you will find all these things coming together. You engage yourself in some task, all of them seem to disappear almost because you are task oriented. Since you are task oriented, your mind is only on that. When you try to empty yourself and then sit somewhere, all the thoughts will come to you, bombard you and that is the nature of vacuum, please note it. Vacuum is such when you try to have vacuum in some place, all the air around you tries to enter that. You must be knowing the famous experiment of trying to heat up a tin and then as it throws out the hot air goes out, put a cork and then the shape of the tin is lost for the only reason air wants to enter, it has no chance of entering into it and then the can becomes totally twisted and wrinkled totally out of shape. Similar is our mind when we try to keep your mind calm, what happens is all thoughts will come to you. It is not thoughts which come to you, they are thoughts which are there in you which are trying to go out, which want expression, which want attention. So many things which you forcibily put down and were attending to certain other things, they kept quiet. When you are calm, all of them will come to you and then they want precedence to be established 'Now I will try to come, no no I am more important'. So many thoughts, some exams may be there, some promotions may be there, some responsibilities of going to the shop may be there, may be you have got to get certain things for your children, may be you have to attend to your parents, may be you have got something connected with your house, so many things. Everything with which you are connected comes there at that time, you really get confused and then prefer it is much better to have one word by which I can go on reciting, that seems to be much more easier because then your mind is given an attention, an object - you have got some toy to play with. It can be Om Namahsivaya or Namo Narayanaya, it does not matter much. Or O' Ram or hey Ram, whatever you choose. Your mind is going to a word and then it is definitely absorbed in that because it is given a toy. In the other case of meditation where you

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes:   EFFICACY OF RAJAYOGA    Dear friends, Happy to meet you all. Happy also to note your concern for progress in the spiritual aspect of our life. There is the mundane aspect, which is overwhelmingly becoming important for us, so much so we tend to neglect the spiritual side. It is necessary that we should proceed on both the fronts equally well. Nobody flies with one wing, no bird can do that nor can we totally succeed with only materialistic approach. So, I should congratulate you for this much of viveka that you have got, namely that there is another side of our life, namely the spiritual aspect of our life. People tend to use yoga even today in many places for material benefit only. They will ask me whether it gives you breath control, blood pressure control, sugar control or many other diseases with which we suffer. These questions are better presented to doctors rather than to a spiritual person, though it has been a habit for some reason or the other, people tend to ask such questions. They belong to the physiological plane and better attended to by the doctors who know more about it. Incidentally many things can happen, when you control the mind, the body also gets some amount of control. Yoga also has been confused with lot of exercises, physical exercises. They do good, they are supposedly doing good to so many people about which I am personally not aware of, nor had I at any point of time any inclination to practice any one of them. So I will be the least competent person to talk about that, though at the schools, I was taught certain exercises and a good sports man myself and there the matter ends. I never took it to be a way of controlling diseases. This is enough as an introduction about other aspects of yoga. We are talking today about the efficacy of Rajayoga. By now you have been introduced to the subject of Rajayoga as a means of utilizing the thought force in us for union with the Ultimate. Ultimate here means the cosmos, the entire life force, the entire energy. Some people prefer to call it Divinity, some people prefer to call it God, I don't mind any definition you give for it but there is a force above, we are not independent, we are interdependent - this is one fundamental truth that we have to learn in life. No person, however big he may be and however small he may be, can claim to be independent. We are dependent upon others, we are dependent upon the environment, and we are dependent upon the society. There are various relationships and the matrix is really very very complicated so if any person says that he is independent, we don't agree to it. The life force is there in all and in each one of us whether it is a plant or an animal or a friend or a foe, it doesn't matter much, the same life force is there. There is a fundamental unity amongst all of us. Saints called it God; some other people may call it by some other name, it does not matter much. God has neither a form nor a name, so call Him by whatever way you like. It is what He is. He is just what He is. THAT. That is That. That's all. Om Tat Sat. That's all. There is nothing more. All other things are our relationships which we feel, as we feel to so many people so many relationships, again go on changing our relationships with them, again re-changing them. Attitudes do change towards every person. A person who was a friend yesterday becomes all of a sudden somebody neutral tomorrow and day after tomorrow perhaps enimical to your interests. These things do happen, relationships vary, but the essence is always there. The essence of communication that is there between you and me is irrevocable. We always move in the same wavelength of Divinity, there is one thing, superficially there are differences. Rajayoga aims at arriving at that thought, which is there at the base. This thought which is there which is not coloured with anything else. It is we who colour the thought, the thought by itself has no colour. Consciousness is always pure and simple, it is not tainted, it is not vitiated, it is in no way affected by anyone of our relations or emotions. So what happens during our meditations is, we try to meditate on the Divine light without luminosity, as the method is. Divine light without luminosity is an impossible idea. We can understand light with some luminosity. We can think about some intensity of the light, we can think of so many things, color of the light, we can see the smallness of it or the bigness of it but light by itself without luminosity if we can think of, you would have reached the highest stage of consciousness but it is an impossibility. Mind is not capable of comprehending that idea. The very purpose of this system of yoga is to make you understand that Ultimate is something that you will never know. It is beyond your mind, your mind cannot reach that. That is what the Vedas have said 'Na tatra vak gacchati na mano na vijno na vijanimo'- you cannot go there,you cannot reach that. It is far beyond. Whatever you think it is something other than that. NETI NETI. Whatever you say it is not that. Something beyond, something beyond. So this beyond-ness of the Divinity is what we are trying to have access to, because you have that in your heart. The mysterious thing is, that which is far far beyond our comprehension, is so near to us in our heart. It is beyond our comprehension but it is easily comprehendible by our feeling. You can feel it but you can never know it. If you try to know through logic, you will never know. Nahi nahi rakshati dukrun karane. No vyakarana can help you, no grammar can help you, no logic can help you, you have to understand only through your feeling. God's language is feeling, God's language is in silence, not in words. So long as it's a word it is already distorted. Whether it is our Vedas or whether it is our Bible, it does not matter much, they are distorted. The original thing is the feeling, the feeling you have. That is why the call of God is Nistraygunyo Bhavarjuna; Vedha trigunya vishayaaha nistraigunyo bhavarjuna. You have got to go beyond, the point is God is beyond the Vedas - the word. The essence is something that defies any structure. Any structure you try to give for God is something that is limiting God and chaining God in bondage. That which is free can never be bound, God by definition is free, energy by definition is free. We can bind it in the form of electricity, in the form of magnetism, in the form of light, in any form that we like, but energy as such is something far beyond this. So this is the feeling that we have got to have. So when you start meditation in this system, the first thing that happens to you is that you become aware of the vibrations of the Ultimate Consciousness. When you have your sitting, some of you will feel vibrations, some of you will feel calmness, some of you as usual feel enormous noise outside and inside. Noise outside you cannot help it because it is there in the road. Noise inside, it is your complication. You have got so many feelings, you have got so many attitudes, you have got so many thoughts, you have got so many responsibilities. All of them will come to you one after the other. You try to sit down in calmness you will find all these things coming together. You engage yourself in some task, all of them seem to disappear almost because you are task oriented. Since you are task oriented, your mind is only on that. When you try to empty yourself and then sit somewhere, all the thoughts will come to you, bombard you and that is the nature of vacuum, please note it. Vacuum is such when you try to have vacuum in some place, all the air around you tries to enter that. You must be knowing the famous experiment of trying to heat up a tin and then as it throws out the hot air goes out, put a cork and then the shape of the tin is lost for the only reason air wants to enter, it has no chance of entering into it and then the can becomes totally twisted and wrinkled totally out of shape. Similar is our mind when we try to keep your mind calm, what happens is all thoughts will come to you. It is not thoughts which come to you, they are thoughts which are there in you which are trying to go out, which want expression, which want attention. So many things which you forcibily put down and were attending to certain other things, they kept quiet. When you are calm, all of them will come to you and then they want precedence to be established 'Now I will try to come, no no I am more important'. So many thoughts, some exams may be there, some promotions may be there, some responsibilities of going to the shop may be there, may be you have got to get certain things for your children, may be you have to attend to your parents, may be you have got something connected with your house, so many things. Everything with which you are connected comes there at that time, you really get confused and then prefer it is much better to have one word by which I can go on reciting, that seems to be much more easier because then your mind is given an attention, an object - you have got some toy to play with. It can be Om Namahsivaya or Namo Narayanaya, it does not matter much. Or O' Ram or hey Ram, whatever you choose. Your mind is going to a word and then it is definitely absorbed in that because it is given a toy. In the other case of meditation where you

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: WAY OF LIVING SRI RAMCHANDRA'S COMMANDMENTS    You have by now seen the 10 maxims or commandments of Sri Ramchandra. The crux of the issue is we know what is good, we do not do what is good. When we try to give our mind or intellect or reasoning, use any word you like, more importance than to other faculties that God has given namely feeling, love, attachment, empathy, this problem generally comes. There are historical facts that over about 5 to 6 thousand years or more, we have been somehow giving too much importance to the intellectual or the mental sphere and slowly we are getting away from our basis i.e, Nature. Instead of being one with the Mother Nature we have somehow chosen sometime in history a concept of conquering Nature. Instead of being in tune with Nature we wanted to conquer it and there arose all our problems. This problem was not there earlier, because behind every force that was there, the early man was able to see, the vedic seers were able to see, something which is definitely good and which is in order. Even when he praised or adored Natural forces he was not adoring the Natural forces as such but was trying to see what is the good they were doing to him. When we worship Sun they knew very well what Sun is, but then they also knew without him they will not be in a position to live and therefore they granted him the status of God. Similar is the position with the trees, which they knew is very important for their existence, for natural living, similarly about the rivers, similarly about the mountains so on and so forth. Somebody from the west who was not able to think all this well early and all of a sudden sometime in the middle of the last millennia or the present millennia, the fag end of which we have come already, started their theory of exploitation of the natural resources and consequently exploitation of other human beings also and they taught us the philosophy that perhaps you are very very pre-mature set of fellows worshiping this or worshiping that. They could not go to the basis, understandably, because their thinking pattern is such. It is our misfortune that we have started accepting it as correct and for about 250 years of slavery or perhaps a bit more, I think, we have finally come to a stage when we have got to adjust. We know in our minds that this is right, we are not able to accept it because the language of feeling is almost totally forgotten. Everybody knows some English, some French, some German, some Sanskrit, some Telugu, some Hindi, some language or the other we seem to be knowing. They are all ways of expression; ways of experience or the imperience somehow is lost. The natural love between the father and the son, the mother and the son, father and the daughter, the natural love that is there between you and me somehow got eroded for considerations of what we considered or what we have been taught to consider as good namely opulence, comfort, not bothering about another person, living for oneself, stand on your legs - these type of logics have come and we tended to accept it. The whole system of Sri Ramchandra tries to restore us back to that fundamentals of trying to live with Nature, trying to be in tune with Nature. We are expressions of the Divine is a word that we have accepted at the mental level. Thanks to the renaissance period of the last century when the great Vivekananda came forward and made this statement, yes, most of us have started remembering our original moors our original traditions most of us have. Many other systems have explained it also, each one in their own way contributed to our understanding of it but behind it is the call that again is generally getting forgotten because we get into vedanta or philosophy rather than the practice. An intellectual thing can take you anywhere, anywhere in your imagination it can lead you to any place but feeling is lost there. Information doesn't become knowledge that easily first, as we have got lot of information in the library, to read and understand it takes some time and knowledge to become understanding it takes an enormous input. There is lot of effort we have to put in between these two. Simply because we know something I don't think we understand that. The most difficult thing to understand in life is the word sacrifice and I am proud of being an Indian knowing the value of sacrifice, but sacrifice is a word which will not go along with individuality. If you talk independence don't talk about sacrifice, they are mutually contradictory, they will not go together. A society based on the value of independence is bound to fail and that is what our asuras were supposed to have had. What type of stories we have got, I don't have to repeat all of them, most of you know all that. In sacrifice lies the value of Divinity, the Sun burns himself from morning to night so that we continue to live. Sacrifice is the basis of Divinity - when anybody says that you are a Mahatma or you are a Divine personality, he is only trying to tell you that you are capable of thinking beyond your selfishness and trying to do good for others. Only when we talk in terms of selfless service we talk in terms of attributing Divinity to him. Gandhiji is a mahatma for the only reason he was able to sacrifice so much of his personal life for the sake of the nation otherwise he will not be. There are so many, it's only an incident, one example I gave, there are so many people whom you can quote. There are perhaps many more whom we don't know at all, it is not necessary that all Gods should be known also. That is why the number has been put at some staggering 360 crores so that you do not have to count. One or two you will definitely start counting. Who are they? When you put the number at 360 crores you will not bother to count. The simple reason behind it is, there are so many. Every one of us have got the capacity to become the Divine and how to become Divine is this system. The system of Sri Ramchandra's Raja yoga is not meant just for being getting some satisfaction, some peace of mind. No. How to live up to our potential of being divine? That is our potential, human is not the potential, many people talked in terms of human resource development. I am ashamed to use that word in this country for the only reason I have been told from the beginning that there is a divine resource that has to be developed. So let us develop the divine resource, human resource will come along the way, it is just like one more qualification that we get, let us become human at least I agree, temporary goal, but our goal is not that. Our goal is to become divine, the divine resource has to come out and we are capable of doing such sacrifices, we are capable of doing something very very good to others, atleast we can think good of others. At present we think good of ourselves, from this level let us come out of and think good for others. How much you can do? Later on that starts, first of all let us start thinking something outside ourselves. It is time to think in those lines, because I will tell you two small examples, they are actually incidents that have happened, I was reminded about them yesterday. One of my distant relatives, happened to be a cousin actually, became a CEO by 34th or 35th year. Right on the top he was, he gave a ring to me about two years back, 'uncle I have reached the position my father and mother have been pestering me for this type of position I have got it now, what next? can you tell me what next?' the question was something over the phone, I couldn't answer in detail so I said, when I meet you next time we will have more occasion, time to talk about it, don't worry carry on. After about 8 days, I received the message that he committed suicide and his only reason is, he has not found a purpose for his life. He had no purpose because he has reached the pinnacle, he got the maximum position that anybody can think of. He committed suicide. There was another incident yesterday, one of my friends, old friend met me after 25 years, he came he was talking to me about his relatives, his cousin actually, this boy belongs to the brahmin community, he married a kamma woman, so far there is no problem. The problem started; it seems one of the conditions for the marriage is that they should not have any children. This fact came to the knowledge of the parents much later and it seems they see once in about 8 to 9 months, they work in two different places in USA far far away perhaps Kanyakumari and Kashmir. So he was telling 'what is this Narayan what am I to do, this is what is the position' I said it is their life they have chosen that independent life, you and I are talking about interdependence, they are talking about independence. So the values are entirely different, unless there is a change in the value system you will not be in a position to communicate to them and they will not be in a position to communicate. We can talk but we will never communicate, exchange of words is always possible, exchange of words doesn't mean anything, we never learn anything from that. So what I am trying to impress upon you is, so long as we are going to live for ourselves, we will lose to have meaning for our life itself, the meaning for life lies only in living for others. If you are going to live for yourself there is no meaning at all, yo

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: WAY OF LIVING SRI RAMCHANDRA'S COMMANDMENTS    You have by now seen the 10 maxims or commandments of Sri Ramchandra. The crux of the issue is we know what is good, we do not do what is good. When we try to give our mind or intellect or reasoning, use any word you like, more importance than to other faculties that God has given namely feeling, love, attachment, empathy, this problem generally comes. There are historical facts that over about 5 to 6 thousand years or more, we have been somehow giving too much importance to the intellectual or the mental sphere and slowly we are getting away from our basis i.e, Nature. Instead of being one with the Mother Nature we have somehow chosen sometime in history a concept of conquering Nature. Instead of being in tune with Nature we wanted to conquer it and there arose all our problems. This problem was not there earlier, because behind every force that was there, the early man was able to see, the vedic seers were able to see, something which is definitely good and which is in order. Even when he praised or adored Natural forces he was not adoring the Natural forces as such but was trying to see what is the good they were doing to him. When we worship Sun they knew very well what Sun is, but then they also knew without him they will not be in a position to live and therefore they granted him the status of God. Similar is the position with the trees, which they knew is very important for their existence, for natural living, similarly about the rivers, similarly about the mountains so on and so forth. Somebody from the west who was not able to think all this well early and all of a sudden sometime in the middle of the last millennia or the present millennia, the fag end of which we have come already, started their theory of exploitation of the natural resources and consequently exploitation of other human beings also and they taught us the philosophy that perhaps you are very very pre-mature set of fellows worshiping this or worshiping that. They could not go to the basis, understandably, because their thinking pattern is such. It is our misfortune that we have started accepting it as correct and for about 250 years of slavery or perhaps a bit more, I think, we have finally come to a stage when we have got to adjust. We know in our minds that this is right, we are not able to accept it because the language of feeling is almost totally forgotten. Everybody knows some English, some French, some German, some Sanskrit, some Telugu, some Hindi, some language or the other we seem to be knowing. They are all ways of expression; ways of experience or the imperience somehow is lost. The natural love between the father and the son, the mother and the son, father and the daughter, the natural love that is there between you and me somehow got eroded for considerations of what we considered or what we have been taught to consider as good namely opulence, comfort, not bothering about another person, living for oneself, stand on your legs - these type of logics have come and we tended to accept it. The whole system of Sri Ramchandra tries to restore us back to that fundamentals of trying to live with Nature, trying to be in tune with Nature. We are expressions of the Divine is a word that we have accepted at the mental level. Thanks to the renaissance period of the last century when the great Vivekananda came forward and made this statement, yes, most of us have started remembering our original moors our original traditions most of us have. Many other systems have explained it also, each one in their own way contributed to our understanding of it but behind it is the call that again is generally getting forgotten because we get into vedanta or philosophy rather than the practice. An intellectual thing can take you anywhere, anywhere in your imagination it can lead you to any place but feeling is lost there. Information doesn't become knowledge that easily first, as we have got lot of information in the library, to read and understand it takes some time and knowledge to become understanding it takes an enormous input. There is lot of effort we have to put in between these two. Simply because we know something I don't think we understand that. The most difficult thing to understand in life is the word sacrifice and I am proud of being an Indian knowing the value of sacrifice, but sacrifice is a word which will not go along with individuality. If you talk independence don't talk about sacrifice, they are mutually contradictory, they will not go together. A society based on the value of independence is bound to fail and that is what our asuras were supposed to have had. What type of stories we have got, I don't have to repeat all of them, most of you know all that. In sacrifice lies the value of Divinity, the Sun burns himself from morning to night so that we continue to live. Sacrifice is the basis of Divinity - when anybody says that you are a Mahatma or you are a Divine personality, he is only trying to tell you that you are capable of thinking beyond your selfishness and trying to do good for others. Only when we talk in terms of selfless service we talk in terms of attributing Divinity to him. Gandhiji is a mahatma for the only reason he was able to sacrifice so much of his personal life for the sake of the nation otherwise he will not be. There are so many, it's only an incident, one example I gave, there are so many people whom you can quote. There are perhaps many more whom we don't know at all, it is not necessary that all Gods should be known also. That is why the number has been put at some staggering 360 crores so that you do not have to count. One or two you will definitely start counting. Who are they? When you put the number at 360 crores you will not bother to count. The simple reason behind it is, there are so many. Every one of us have got the capacity to become the Divine and how to become Divine is this system. The system of Sri Ramchandra's Raja yoga is not meant just for being getting some satisfaction, some peace of mind. No. How to live up to our potential of being divine? That is our potential, human is not the potential, many people talked in terms of human resource development. I am ashamed to use that word in this country for the only reason I have been told from the beginning that there is a divine resource that has to be developed. So let us develop the divine resource, human resource will come along the way, it is just like one more qualification that we get, let us become human at least I agree, temporary goal, but our goal is not that. Our goal is to become divine, the divine resource has to come out and we are capable of doing such sacrifices, we are capable of doing something very very good to others, atleast we can think good of others. At present we think good of ourselves, from this level let us come out of and think good for others. How much you can do? Later on that starts, first of all let us start thinking something outside ourselves. It is time to think in those lines, because I will tell you two small examples, they are actually incidents that have happened, I was reminded about them yesterday. One of my distant relatives, happened to be a cousin actually, became a CEO by 34th or 35th year. Right on the top he was, he gave a ring to me about two years back, 'uncle I have reached the position my father and mother have been pestering me for this type of position I have got it now, what next? can you tell me what next?' the question was something over the phone, I couldn't answer in detail so I said, when I meet you next time we will have more occasion, time to talk about it, don't worry carry on. After about 8 days, I received the message that he committed suicide and his only reason is, he has not found a purpose for his life. He had no purpose because he has reached the pinnacle, he got the maximum position that anybody can think of. He committed suicide. There was another incident yesterday, one of my friends, old friend met me after 25 years, he came he was talking to me about his relatives, his cousin actually, this boy belongs to the brahmin community, he married a kamma woman, so far there is no problem. The problem started; it seems one of the conditions for the marriage is that they should not have any children. This fact came to the knowledge of the parents much later and it seems they see once in about 8 to 9 months, they work in two different places in USA far far away perhaps Kanyakumari and Kashmir. So he was telling 'what is this Narayan what am I to do, this is what is the position' I said it is their life they have chosen that independent life, you and I are talking about interdependence, they are talking about independence. So the values are entirely different, unless there is a change in the value system you will not be in a position to communicate to them and they will not be in a position to communicate. We can talk but we will never communicate, exchange of words is always possible, exchange of words doesn't mean anything, we never learn anything from that. So what I am trying to impress upon you is, so long as we are going to live for ourselves, we will lose to have meaning for our life itself, the meaning for life lies only in living for others. If you are going to live for yourself there is no meaning at all, yo

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: WAY OF LIVING SRI RAMCHANDRA'S COMMANDMENTS    You have by now seen the 10 maxims or commandments of Sri Ramchandra. The crux of the issue is we know what is good, we do not do what is good. When we try to give our mind or intellect or reasoning, use any word you like, more importance than to other faculties that God has given namely feeling, love, attachment, empathy, this problem generally comes. There are historical facts that over about 5 to 6 thousand years or more, we have been somehow giving too much importance to the intellectual or the mental sphere and slowly we are getting away from our basis i.e, Nature. Instead of being one with the Mother Nature we have somehow chosen sometime in history a concept of conquering Nature. Instead of being in tune with Nature we wanted to conquer it and there arose all our problems. This problem was not there earlier, because behind every force that was there, the early man was able to see, the vedic seers were able to see, something which is definitely good and which is in order. Even when he praised or adored Natural forces he was not adoring the Natural forces as such but was trying to see what is the good they were doing to him. When we worship Sun they knew very well what Sun is, but then they also knew without him they will not be in a position to live and therefore they granted him the status of God. Similar is the position with the trees, which they knew is very important for their existence, for natural living, similarly about the rivers, similarly about the mountains so on and so forth. Somebody from the west who was not able to think all this well early and all of a sudden sometime in the middle of the last millennia or the present millennia, the fag end of which we have come already, started their theory of exploitation of the natural resources and consequently exploitation of other human beings also and they taught us the philosophy that perhaps you are very very pre-mature set of fellows worshiping this or worshiping that. They could not go to the basis, understandably, because their thinking pattern is such. It is our misfortune that we have started accepting it as correct and for about 250 years of slavery or perhaps a bit more, I think, we have finally come to a stage when we have got to adjust. We know in our minds that this is right, we are not able to accept it because the language of feeling is almost totally forgotten. Everybody knows some English, some French, some German, some Sanskrit, some Telugu, some Hindi, some language or the other we seem to be knowing. They are all ways of expression; ways of experience or the imperience somehow is lost. The natural love between the father and the son, the mother and the son, father and the daughter, the natural love that is there between you and me somehow got eroded for considerations of what we considered or what we have been taught to consider as good namely opulence, comfort, not bothering about another person, living for oneself, stand on your legs - these type of logics have come and we tended to accept it. The whole system of Sri Ramchandra tries to restore us back to that fundamentals of trying to live with Nature, trying to be in tune with Nature. We are expressions of the Divine is a word that we have accepted at the mental level. Thanks to the renaissance period of the last century when the great Vivekananda came forward and made this statement, yes, most of us have started remembering our original moors our original traditions most of us have. Many other systems have explained it also, each one in their own way contributed to our understanding of it but behind it is the call that again is generally getting forgotten because we get into vedanta or philosophy rather than the practice. An intellectual thing can take you anywhere, anywhere in your imagination it can lead you to any place but feeling is lost there. Information doesn't become knowledge that easily first, as we have got lot of information in the library, to read and understand it takes some time and knowledge to become understanding it takes an enormous input. There is lot of effort we have to put in between these two. Simply because we know something I don't think we understand that. The most difficult thing to understand in life is the word sacrifice and I am proud of being an Indian knowing the value of sacrifice, but sacrifice is a word which will not go along with individuality. If you talk independence don't talk about sacrifice, they are mutually contradictory, they will not go together. A society based on the value of independence is bound to fail and that is what our asuras were supposed to have had. What type of stories we have got, I don't have to repeat all of them, most of you know all that. In sacrifice lies the value of Divinity, the Sun burns himself from morning to night so that we continue to live. Sacrifice is the basis of Divinity - when anybody says that you are a Mahatma or you are a Divine personality, he is only trying to tell you that you are capable of thinking beyond your selfishness and trying to do good for others. Only when we talk in terms of selfless service we talk in terms of attributing Divinity to him. Gandhiji is a mahatma for the only reason he was able to sacrifice so much of his personal life for the sake of the nation otherwise he will not be. There are so many, it's only an incident, one example I gave, there are so many people whom you can quote. There are perhaps many more whom we don't know at all, it is not necessary that all Gods should be known also. That is why the number has been put at some staggering 360 crores so that you do not have to count. One or two you will definitely start counting. Who are they? When you put the number at 360 crores you will not bother to count. The simple reason behind it is, there are so many. Every one of us have got the capacity to become the Divine and how to become Divine is this system. The system of Sri Ramchandra's Raja yoga is not meant just for being getting some satisfaction, some peace of mind. No. How to live up to our potential of being divine? That is our potential, human is not the potential, many people talked in terms of human resource development. I am ashamed to use that word in this country for the only reason I have been told from the beginning that there is a divine resource that has to be developed. So let us develop the divine resource, human resource will come along the way, it is just like one more qualification that we get, let us become human at least I agree, temporary goal, but our goal is not that. Our goal is to become divine, the divine resource has to come out and we are capable of doing such sacrifices, we are capable of doing something very very good to others, atleast we can think good of others. At present we think good of ourselves, from this level let us come out of and think good for others. How much you can do? Later on that starts, first of all let us start thinking something outside ourselves. It is time to think in those lines, because I will tell you two small examples, they are actually incidents that have happened, I was reminded about them yesterday. One of my distant relatives, happened to be a cousin actually, became a CEO by 34th or 35th year. Right on the top he was, he gave a ring to me about two years back, 'uncle I have reached the position my father and mother have been pestering me for this type of position I have got it now, what next? can you tell me what next?' the question was something over the phone, I couldn't answer in detail so I said, when I meet you next time we will have more occasion, time to talk about it, don't worry carry on. After about 8 days, I received the message that he committed suicide and his only reason is, he has not found a purpose for his life. He had no purpose because he has reached the pinnacle, he got the maximum position that anybody can think of. He committed suicide. There was another incident yesterday, one of my friends, old friend met me after 25 years, he came he was talking to me about his relatives, his cousin actually, this boy belongs to the brahmin community, he married a kamma woman, so far there is no problem. The problem started; it seems one of the conditions for the marriage is that they should not have any children. This fact came to the knowledge of the parents much later and it seems they see once in about 8 to 9 months, they work in two different places in USA far far away perhaps Kanyakumari and Kashmir. So he was telling 'what is this Narayan what am I to do, this is what is the position' I said it is their life they have chosen that independent life, you and I are talking about interdependence, they are talking about independence. So the values are entirely different, unless there is a change in the value system you will not be in a position to communicate to them and they will not be in a position to communicate. We can talk but we will never communicate, exchange of words is always possible, exchange of words doesn't mean anything, we never learn anything from that. So what I am trying to impress upon you is, so long as we are going to live for ourselves, we will lose to have meaning for our life itself, the meaning for life lies only in living for others. If you are going to live for yourself there is no meaning at all, yo

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: STAGES OF PROGRESS    In the traditional systems we have got three centers below the heart level - the Muladhara, Swadhishtana and Manipura. They deal with the physical, vital planes of our being, pranic and vital planes of our being and enough literature has been written on that. Rev. SriRamchandraji Maharaj makes a very very significant deviation in his system by starting the progress only from the heart. He is just not bothered about the remaining portions and he says that the movement has to be done in the heart. If you understand a bit, you are not a slave of the body, you are not a slave of the sense organs, you are not a slave of your prana, but, you are a slave of your ideas about the body, you are a slave of ideas about your prana, you are a slave of your ideas about the vitality. It is these ideas that are affecting us, this is unique to the human plane. Animals have got all these three but then they do not have a mentation, we are the only people. So he gives us the credit of starting the sadhana from the heart and doesn't bother us about the lower centers that are there which, every civilized person, educated person, a moral person would have anyway got out of reasonably and is trying to get out of it, that is what motivated you to come here. The diversion of the flow that is there to the upper portion, is generally experienced very early in this system by people. Those who are sensitive are very very clear about it, the less sensitive they are perhaps not all that clear but anyway they acknowledge the vibrations. If you concentrate or apply your mind on the vibrations, you will have only the Omkara nada. That is the first condition of ajapa that you will be having. Ajapa is not an unconscious repetition of a mantra that we have learnt as tradition teaches us but is an automatic sound that we hear in the heart first, in the upper portion of the heart. Rev. SriRamchandraji Maharaj goes to the extent of saying that, that is the fundamental index to note whether a man has moved to the upper plane, that is a parameter given for us to watch. This can be watched by your own experience. In the very first instance we say that we feel the vibrations, some people feel something of a heat, something of a sound, some push here and there, these are all the various ways in which it is experienced and that is the experience of ajapa. The L to U is the first transition that should happen i.e. you must find your mental vrittis not going to the animal and the baser levels and as far as possible plying at human level. Why I am using the word as far as possible? We are all grihastas, we are committed to household life and we would like to lead a life which is useful to society in which we are born, we have got to contribute as expressions of the Divine for the better feeling about the presence of God; we have got to do that. We must enable others, as the 9th commandment says, to feel that piety and love towards God. Our behaviour should be such and that is possible only when you live as far as possible at the upper level. Does this happen to you or not is the question and we have given you the answer it does happen, but more depends upon your own attempt. Something is done, it is like hatching - the egg must have life then hatching gives it the heat and then you have got a chick. Neither the hen by itself nor the egg by itself can do anything by itself; nothing will come out of it. So this fomentation or the heat that is given is the Pranahuti aspect of it, and the other one is your own effort. There must be a life in you, an aspiration in you to become better than what you are. You can't throw the load on others nor can somebody think that he can make something out of you. Nobody can do anything with you unless you are willing for that. If this aspiration is maintained it will be good, but how to get that? I want to serve, but I am not able to. Now what happens is when you come to the knot 1 and 1a, located in the heart, they are twin points, they are knotted together and one is connected with the Viveka and another is connected with the Vairagya. Now at one stage we are taking about the grihasta life and simultaneously we are talking about the Vairagya. It may appear a bit odd, it is not odd. What we are trying to do here is, instead of a negative attitude towards the world and say that I shun it, we are asking you to develop a positive attitude towards the whole thing and then love God and His expression. So our attachment instead of being to our people in the sense of exclusively our own people, we are asking you to develop that attachment to the Divinity. The famous illusion theory is there where you have got one line and you think that's a big line put a bigger line by its side then this becomes smaller. That's how we develop the Viveka. So the bigger thing to which we get attached is the Divinity, the smaller thing which we would like to get less attached are the problems of life. Problems of life are personal and unique perhaps to each person according to his samskaras and there is no point in comparing that aspect of it and there can be no bodhayanti parasparam on that, except as to how you are able to solve a particular problem, somebody may share, if at all there is some similarity but each is unique to itself and no comparisons subsist. So we come to a position that bondages which we have chosen by which I mean apart from your own birth which is your choice. I will not digress there but then other things - your friends are your making, your wife is your making, your children are your making - these attachments are your own, nobody else has thrust them on you. Since these attachments are there, you get to know later that somebody has behaved or misbehaved, he has lived upto your expectations or anticipations or he has not, then you get a feeling of conflict, feeling of disappointment, all these things are there in life, each one is disillusioned after sometime. Slowly the friends drop off, surely new friends crop up just to fill up the gap but then you come to know that there is no other friend, finally you come to a stage there is only one friend and that is God. You try to pray, you try to pour out yourself before Him in your own prayer room, you definitely say this. There is no other friend with whom you can confide. There are many occasions when the husbands cannot talk to their wives and the wives cannot talk to their husbands freely. They would like to but they cannot. The same position is there between the son and the father, daughter and the father or the mother, between brothers, between sisters. Barriers are there; these barriers are basically things which push us to understand that these are all transient. Nothing is permanent, there is only one thing that is permanent and that is the feeling of the presence that there is somebody inside my heart who hears me, you try to develop intimacy with Him. That is the Viveka then the Vairagya, these are the two centers, these develop but then nobody gets stabilized there. People go to the smashan - all wise, when they come back, perhaps one or two among them keep the wisdom of the transiency of the world and life. The remaining are lost either with their buffaloes or donkeys or men or horses or cars whatever it is. It requires a Kabir to maintain the serenity, composure, the balance while going to the smashan and coming back from it. That is the example given by Rev. SriRamchandraji Maharaj. Now, you would like to be that, how can I do that? Here comes, because of the flow of thought from your lower portion to the upper portion what happens is, there is some vibration in the knot 1 itself which naturally happens. If it does not happen, in this system you are assisted by the transmitted power of the trainer to move to that level and from then onwards move towards next knot. Once you are stabilized at the Viveka and the Vairagya level reasonably, not totally, because if you get total Vairagya then the chances are you will not continue with grihasta ashram. There is a peculiar method in this system that a person is allowed to move on to the higher plane of consciousness though his experience in the lower plane is less. This is similar to our system of education where a person who gets perhaps about 40% or 50% marks is promoted to the next class asking him to learn the remaining portion of the 50% later because that is anyway covered in the next class. This unique feature of pushing a person out from one knot to the other is a significant contribution of Sri Ramchandraji Maharaj to the field of spirituality. Earlier, Bhidyate Hridaya granthis, chidyante sarva samshayaah. You have got to break open the knots whereas in this case, in this system, no knot is broken, they are loosened. They are loosened to allow the flow of consciousness to the upper side, to enable to move on. Such an enabling gives you the vibration at the 2nd knot, which is located in the right side of the chest as against the left with which you start with the heart, exact locations you can see the book (Path of Grace) itself. Here the first thing that we understand is that the consciousness transforms itself to one of an awareness of the interdependency we have got with each other and with that of the Divine. You know that we are not separate. The individuated consciousness at t

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: MEDITATIONAL PRACTICES      Coming to the meditational practices that we are asked to do, the routines, in the morning we are asked to get up, early in the morning. First and foremost we must get up. Rise before dawn. Cleanliness of body and mind are the two things that must be attended to. I am aware of many people senior people as well as new practicants who try to meditate without taking a bath perhaps even without brushing their teeth. It is a most irresponsible way of trying to reach God, most irresponsible way. Either the greatness of God is not implanted in them or they do not recognise that there is a God to whom they are appealing in the morning. The dawn is the hour of creation. It is the meeting point of activity and inactivity. Tam moves on towards the activity. Night is TAM totally in the presence of the Divine. We are moving towards the activity. The Divine is expressing itself and is coming out. That is the time we take advantage of, because the greatness of the God can be seen only in the early hours of the day and not in the midnight. At midnight we can have the laya. One can have laya, a superior form of worship is possible, but for a person who is living a life of grihasta we see here the activity. Activity starts and we must be in tune with it. To be in tune with nature is our system. It is a natural path. We have got to be in tune. We have got to be clean. We have got to be pure. Suchi (purity) and Subratha (cleanliness) are two different words. They are not the same. One is purity and another is cleanliness. Body cleanliness is a must. Our attitude should be proper, proper attitude to think about the divine. Without that we will not be in a position to meditate properly and we know that we are not pure in our heart. We know that our thoughts are not pure. They are impious. Therefore when we are trying to place ourselves before the divine in the morning meditation we have got to attend to the meditation of cleaning also. What is that meditation of cleaning. How do you cleanse yourself? He suggested a point called B, most of us are aware of this. We meditate on point B thinking that the impurities are going away in front and from behind it the divine glow is coming. The divine light is coming to the forefront. What is this divine light that we are talking about? It has been made very clear many times that it is a super sensory concept or a non-sensory concept and we use the word divine light without luminosity. So long as we see some light we are trying to restrict Him to that physical form of light, however great light that it may be it is still a physical light. It is sensory, we have got to go beyond that. So the divine light is coming to the fore front, throwing away all the impurities from the front. This meditation has to be done. We have to do this for 10 minutes and continue our morning meditation, normally not less than one hour duration. Many people try to restrict it to half an hour. We do say start some where, you will yourself be motivated to do for one hour. But then our sloth is such 30 minutes becomes 25 minutes and 25 minutes becomes 20 minutes, 20 minutes is nearer 15 minutes, 15 minutes is nearer 10 minutes, 10 minutes is nearer 5 minutes and then the prayer is over the moment you sit down, getup and go. It's all sloth, giving all sorts of excuses for our laziness, unpreparedness to start the meditation, unyielding attitude to the divine, refusal to be in tune with nature. Nature is active, we ought to be active. The need is to be in tune with nature. Man has become so much bestial, so much of less than a beast. Because I see all the birds getting up early in the morning and going away. The animals also start their activity. It is the human being, which is a peculiar animal. Humans even have got the capacity to come down to the level of matter and then like a log of wood or a stone he is still in the bed. Even when the world is awake and running he is still in the bed, not active, not understanding his origins. Not understanding his duties. Not attentive to his task. People are doing such things. This must go. This has to change and this will change only when all of us pray for such a change and then we ourselves change. We should change, we should also pray for other people to change then the world will be a bit better than what it is today. So the importance of that is stressed. The purity is stressed and then our cleanliness is stressed. Without these two things don't try to meditate. It doesn't help. Any attempt to pollute God will land in failure. He refuses to get polluted. Ultimately it is you who will fail by such methods. Then Revered SriRamchandraji Maharaj says try to find a place in your house where you can sit in meditation comfortably without any difficulty. It can be a room if you can afford, it can be a small 3/2 space somewhere else in the house. But let it be a fixed place where you pray and have your own carpet. Note that everything is and has vibration. People often forget this. And we think that we can sit anywhere. After all we can say that God is everywhere and it should not matter much where one sits and how he sits. That is philosophy. Yoga is different. Yoga demands discipline. Yoga demands regularity. So regularity in practice is a must. Discipline in practice is a must. We say sit in any comfortable posture and maintain the same posture. Comfortable posture we take surely, but then we go on changing it incessantly. There is no control over the body. There is no discipline. We change our posture. Try to remain in the same posture. It is very difficult, but when you are asking for mergence, when you are asking for a goal where you will be totally balanced, to maintain balance is not a joke, you have to strive for it. Balance is a tough concept. Static balance of course we can have. We can sit somewhere. Even there we are prepared to, but our body is such it refuses to be balanced even at the static level. We are not doing any gymnastics here. We are not doing any hatha yoga. We don't do such things. To sit like this itself consistently for one hour becomes a big tedious problem for us. That is the amount of indiscipline that has got into us. There must be discipline. This is foremost. Then if we meditate, it makes some sense. Meditation is always for seeking our oneness with Nature. We are trying to feel one with Nature. That is laya is it not? Oneness with God. This is what we are asking for. Our morning meditation should be for one hour for this reason, otherwise we will be disturbed. We will not be in a position to have our thought firm. In the beginning it is only at the 55th minute that we will be in a position to have some idea of what we have got to meditate up on. As we gradually progress it starts even at the first second. Progress enables us to meditate for one hour, though in the beginning people are asked to sit for one hour, we should know that our meditation is less than few minutes. Meditation usually will begin thinking about what we can do during the day? What are the other plans that we have got to do? What are our responsibilities? All these things come to us. The meditation is a must for one hour, if we want to control our thoughts. Later on once we learn to sit for one hour and meditate, it becomes easy for us to meditate for longer hours. Once we get absorbed in his thought, time passes off. I don't ask you to do that, but then that's what happens. Meditation is one aspect of it and the evening cleaning is another aspect. We have formed so many impressions in our heart. We have got various values in our mind. We have given certain people some positive marks and certain other people some negative marks. Several notions are carried by us and they are our own. It has nothing to do with others and the circumstances. The general question is, how is the day? It is beautiful. The day is always beautiful. It is warm. Either it is warm or hot or cold, it will be according to its nature. We are not the persons to decide. It is as it is. We have to adjust to it. It dictates circumstances. Nature doesn't accept our ways of doing things. It has got its own ways. Because it is the mother. The mother knows how to dictate and how to love. Both the things she knows better. We have unfortunately formed various impressions. All these thoughts keep haunting us. We have to clean ourselves. This cleaning is a must otherwise our mind will never be clean. How to clean this mind? There is no external way by which we can do that. They said sravana and manana will be in a position to clear us off these things. That's what they said in tradition. To hear good things, try to be in good thoughts, try to be with good satsang, avoid bad associations, try to get good associations. By these methods we will be in a position to control the mind they say. We try, still the mind troubles us the most. The cause for this is our mind only. It is our mind which is the cause for the troubles of the mind. So it is the same mind that has to be applied to get rid of that. We got attached therefore we should get ourselves detached. This is the process that is advised in the evening cleaning process. We have to detach ourselves with a firm will that the impurities are going away. Are we capable of doing this? Surely not. But we have to. We have to carry this

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: DIARY WRITING    You may be wondering what it is there to write in Diary. For any activity there must be a clarity of the purpose for which we take an activity, whether we meditate, we read or we hear, we sing, we play. Similarly when somebody says we should write diary, the question is why? What is the purpose it is going to achieve? I know I have done those things, what is there to note about. This has been the common vein in which people talk, when we talk about diary writing. Some organized people who would like to see their expenditure tallies with their income and then they plan it that way. They know which are the things they should cut and which are the things they should improve, all these things are general way in which a man plans his expenditure. Most of the diaries people maintain, if at all they maintain, would relate to this aspect. There is nothing wrong about it. One has to be very careful in his planning so far as the financial things are concerned otherwise you likely to end up in unfortunate situations where you may be owing somebody, etc. Which are the expenditures that can be cut, you would in a position to decide and when you require some money you would be in a position to find it. The habit of writing diary somehow has not been taken very seriously by many people, even in ordinary life. They say I know what I get and I know what I spend, what is the necessity for maintaining all this? But those who maintain will be in a position to tell you the enormous advantage they get. They know where they can cut unnecessary expenditure. Similarly when it comes to spirituality, what is our goal, where are we going, how far, which are the things that can be cut to improve the quality of spiritual practice that I have got, which are the things that are standing as hindrances in our sadhana? These are all the factors, that you will be in a position to understand and then suitably change your practices. Say for example, a person has taken to sadhana because of the natural inclination. I am not talking about which sadhana, any sadhana for that matter. There are certain things which are conducive for it, you will be in a better position to do by adopting certain things. There are certain things which are to be discarded and we don't want it in order to achieve this goal, they are positive hindrances so we should get rid of it. So which are things standings against you, which are the things standing for you, is not a matter of philosophy, it is a matter of your own practice. Say you get up early in the morning, ok, you are able to get up. If you make a mention of it saying that I got up at such and such time and meditated or I did this japa, I did this sadhana, whatever it is, regularity or non-regularity of that will be seen by you over a period of time. You can definitely say that whether you are regular or not. If you are not regular you will then come to this conclusion there is something wrong somewhere. May be it is due to your watching a TV late in the night or going for a drama, going for a cinema, going for a club, something like that which stands in a way. You might have read more previous night and you are not able to get up early next morning. You will then be in a better position to organize your timings. So far as the practical aspect of sadhana is concerned, this is one of the most important things. Now, for example just now you were told to meditate on divine light in the heart. Do not bother about the various thoughts that come to you. Do not also bother about the physical discomforts that you may have but continue with your task of meditating on the divine light ignoring the various thoughts that come to you. Easily said than done because which are the thoughts that come to you would be one of the first considerations we should have. Normally we get thoughts which are very very routine, day to day. May be you have to go to the school and you feel that you have not prepared well and you feel that let me complete this meditatin, so that I can go back to that i.e. tasks which are ahead. Things you have done the previous day will also be there in your mind. I could have done that better, I should improve on that, I perhaps seem to have committed a mistake in such and such thing, let me rectify it, the program that I have written in computer perhaps is wrong, or the play that I have played particularly the cricket match in which you are involved, you played a wrong stroke and you would like to rectify that by going for practice. These are the various thoughts that come to you apart from the problems that you have got, regarding say, a next day examination. These are periodical things. An examination that is there, a test is there, a departmental test is there, these things are happening. Everyday we are being examined by so many people so we would like to improve our performance on that. So these thoughts come in the wrong time. When you meditate and later take up these things, it is much better but these things come during meditation not allowing you do this job. So these are all various thoughts that come to you. Why do they come to you at all? From where are they coming? They are not coming from elsewhere in the atmosphere. They are coming from within and you are face to face with those thoughts, which are your own most of the time. Some of the unfortunate souls may be having thoughts of others also, this is possible. May be because of an extraordinary attachment that they have got to some friend, some other gentleman, the thoughts relating to them may come. More often than not the thoughts come to you relating to your father, mother, their health, their problems, your sisters, brothers, the brother-in-laws and sister-in-laws, all sorts of problems which they are having, with which you have nothing to do still will come. You cannot solve that problem here, still the thoughts will be coming to you. This is because of lack of orientation we have got to our goal. If our goal clarity is there, these things will not come. So if you record your diary all these thoughts will be finding a place in your diary. Honestly record during meditation that these are the various thoughts that have come to me. Over a period of time if you see whether these thoughts are reduced that means your sadhana is progressing properly, otherwise you should concede the point that your sadhana is not progressing properly. Now, what is the goal with which we are starting? We are saying oneness with the Ultimate, oneness with the Master, it is a very very peculiar word that we are using because we really don't know what is God, nobody has seen Him. We have got umpteen number of pictures, statues, portraits, so many things are there available, each one of them having its own attraction to some people. Some people feel attracted to a Gopala, somebody else feels an attraction to Radhakrishna, the reason for this we do not know. Some people like that and some people like this, somebody else for Balakrishna. All are related to Krishna but different types of adjectives attached to it and each one is choosing it mainly because of his own inclination. That is the type of problem that we have got, that is not the goal that we are going to have. Unless that particular thing is so deeply embedded in you, that you seek only that and if your prayer is of a very high order it is just likely that Divinity may also yield to your request and may appear in that form. Do you understand? It is not that that is the form of divinity but divinity may yield if your devotion is of a very high order, of an extraordinary type, total commitment to a particular form if you have got, divinity may out of its consideration for you, may reveal it but that is not the form of divinity. Divinity has no clear-cut form, it is formless, nameless. That being so when we talk about achieving the goal, what are we talking about? So the goal is "O Master, thou art the real goal of human life". We said that one sentence. The clarity by itself will not emerge immediately. What is the clarity that you have got on that concept? What is the clarity that I will be in a position to impart to you on this concept? Seems to be tough but, if you know the all pervasive nature of the Master, God, when you meditate, you feel that, then a meaning develops towards that, that particular sentence gains a meaning. Do you catch my point? The goal clarity comes not in the beginning, the goal clarity comes in the end. Only this much of clarity that we require in the beginning is that God is without any form or name and He is the one who is supporting all of us, He is the one because of whom we are living, this is a basic understanding that we should have. If we have this understanding that it is He that is working through us then you understand that whatever you do should be pious, should be righteous, should be correct. It is not as though ethics leads to God, it is God who leads you to ethics, reality is that. Reality is, I should do good and therefore I will be reaching God. No, you know God is there with you and you cannot afford to pollute Him and therefore you do good. The reason why I should do good is divinity is expressing through me and when divinity is expressing through me, I cannot afford to commit mistakes, I cannot commit foul, I cannot behave ungodly, I cann

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: PRANAHUTI : INTRODUCTORY SITTINGS    The system of Pranahuti aided meditation consists of two parts. One is the practicant's role and other is the master's support. In no other system that we are aware of, we have this direct support of another person in the meditation. They give perhaps a mantra or tell a particular method of practising and the role of the supporter or the master ends there. The guru disciple relationship continues for a long time, perhaps for a life time for that person but still it is only an occasional meet and no discussion what so ever is generally held on the spiritual aspect of the life. Except the external behavioral aspect no body talks about the internal things. There are some who had developed certain intimacy with the gurus and perhaps also knew certain elementary aspects of sadhana but beyond that they said guru is God and he will guide you through. In our sadhana, because of his level of approach a person who moves on in his yatra to the level of Brahmand, (i.e. when he is not confined to his Pind Desh or selfish interests) he moves on to the level of the parahita alone is permitted to impart spiritual training. Parahita actually means trying to do good to others all the time. This as a behavioral attitude may be possible for any person to develop. He need not develop to that level. Social service does not require a man to be at the Brahmanda level. But when a person feels his presence else where than his own body, when he goes out of his body consciousness, when the boundaries of his body consciousness expand, he is supposed to have entered into the Brahmand. A person who feels confined to his body, who is concerned about his body and its needs, he is definitely a man concerned to his Pind Desh or the physical level. He is confined to the jiva. So those of the people who are not able to go beyond the physical cannot confuse themselves thinking that they are at the higher plane of consciousness. Some of us may be aware or perhaps all of us may be aware that during our meditations we do seem to have crossed the borders. Some of us are very conscious of a mosquito bite and some of us are not. So long as the body consciousness is there one is definitely conscious of the mosquito bite. We will also feel sultry; or feel cold as the weather may be. Because these are all the conditions of the body and our consciousness is attending to it. If our consciousness is outside this and if it expands naturally we will not feel these constraints. I am trying to explain to you what would be a Brahmanda consciousness. The person at that level naturally would help others. That natural tendency or a concern for others is something that develops in a person who has moved out of his Pinda consciousness. Such people are competent to help others. Pranahuti is an act that is possible only for a person who has crossed the boundaries of his body. Body consciousness limitations should go. When we say this, we are not asking any person to die. But there is a spiritual growth, which is almost death to the physical body. These people are capable of putting in efforts without worrying about hunger, thirst or sleep. These are the three things that govern the jiva, a living being. These three things exist. People who have consciousness of these three can be considered as people who have not crossed the boundaries of their body. Because they are concerned with their physical bodies. Is it possible for a person who has not crossed his body consciousness totally to offer pranahuti? That's a natural question that comes to us. We find that the other person who is helping us also having all these limitations. Yes, in this system that has been developed by SriRamchandraji Maharaj, he says that 'I do not lift you out of this body consciousness totally'. There are five sub centres, in the Pind Desh. We make sufficient progress in that and then we put the man on to the Brahmanda level by a reflected power of the Master. Such people alone are competent to transmit the power or will for the betterment of others. When a person wants some sadhaka to improve and then he says now I will give transmission to you, he means that you are aspiring for the higher stage and I am assisting you with my will also to support that. Such a will should not be vitiated by selfishness. Otherwise we will be trying to help our own relatives, our own friends. Thus we do not want to cross that border. That is also body consciousness. We definitely get linked to our own people and we think that they are the only persons about whom we can think about. No body else is important for us. The moment you think that you can help others also, the question is whether you would like to have some importance, self-importance. Here is the person whom I can catch hold of and then tell him that I am going to help him. Thereby I can express my importance to him for fame, for name also a person can cheat others with this type of thinking. Please note it. It is also a self interest. It's a body consciousness. You want your image to be worshipped in the real sense of the term. Not by putting the photos, not by keeping your photo in his house, but you want him to think in his mind. An idol or an idea is given to him and that idea is made into an idol and you get imprinted in the other person as their guru. Just now I had an occasion to talk to some trainer who told me that somebody has written that his guru has left after his transfer. This happens, it does happen, unwittingly it happens. Because the other man is bound by the body consciousness and if you have given him the scope for him to think so, you will not be in a position to perform the Pranahuti. Such people are available among us who are capable of working from the Brahmanda level because they have been prepared to some extent, not totally. So you will see blemishes in them. But don't concentrate on the blemishes of the person. See the good in him who is trying to help you and then you will have the support. So this support that is coming to us is from an act of will of another person, which is not vitiated by his selfish interest. We must make sure then only it can be transmission. Otherwise we should cease to have any help from such people. Because they will make you a pashu. You will become a guru pashu. Don't become one. We are here seeking liberation. We are seeking freedom. We are not prepared for bondages. No yogi is offering himself for that, no man for that matter should become a beast. Beast is one, which is controlled by others. Man has to stand on his own. We have to go out of this lower level of consciousness to the higher. There is an animal in us, there is a man in us. We must move on to the higher stage. For that we are going to take the support of another person. That person should be one who is established above his body. He is the person who has got the indriyanigraha as SriRamchandraji Maharaj puts it. A person who has control over his senses. That means body, as far as we know is nothing but a structure that is governed by the sense organs. We have got to be persons who are above that. Look if a person is above that or not. Then only can we take assistance from him. Other people are not competent. Now the question is I am not asking you to evaluate the trainers anywhere. I am asking you to make a decision for yourself, whether we are capable of getting assistance from somebody i.e. whether you are prepared to yield is the first question and the second question is whether the other person is capable of helping you. Here we can assure you with the help of the great master who has permitted people to work, you can get assistance and it is for you to feel. Many of us feel so. Some people do not feel. Whatever it is, support is required. When does one get Pranahuti? We don't get it from the heavens. We don't get it from a stone, we don't get it from a tree. We get it from another person who exercises his will for our betterment. Pranahuti is an act of will, let this be clear. That will is not vitiated by selfish interests is what I tried to explain in the beginning. In such a case what is that will? That will is just the support of the divine. When we are having our own selfish interest naturally it does not get the support of the divine. That is why when some of our trainers told me that they have worked on somebody according to them and they don't see anything of an improvement in other person, I found the person on whom he has worked is his own relative or somebody who is so close to him. He wanted to give some consideration for the other person overriding the interest of others who are seekers. It is governed by selfishness and such work never works, it fails. One cannot have motivated behaviour. A person who doesn't have selfish motivation alone is capable of doing this. Make sure you get such a person. Such person's are available. God is always kind to us. He always shows a person who can guide us. Only we should be in a position to feel. These are all certain digressions we make to start with, which started mainly because some of us have got several notions about it. If we go to a particular trainer he will be in a position to give something. Without our aspiration no trainer can do anything. Unless we have got our goal clarity he cannot do anything and that person also ca

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: MEDITATION - METHODS & PRACTICES  The Divine Incarnation Lord Krishna as he was born around the mid night he revealed himself to his parents and then said, that he has kept up the promise that he would be born to them and that he has to start his work. He has asked that he may be shifted to Gokul and leave him in the house of Nanda and bring the child that is there to the prison and the child will tell his uncle about the Divine secret. We see that the Divine incarnate has announced Himself as such at very birth. It's a happy occasion for us. We enjoy feasting but our tradition has asked us to fast. The reason for that is when we think about Lord Krishna, we get into ecstasy ourselves. We forget our sleep, we forget our food. We forget all other engagements and will be only in His thought. That is the greatness of this Personality that we are trying to retain even today. Please think about it. Yes! So long as we are going to think about our body and its needs we will definitely feel hungry, we definitely feel thirsty and also we too sleep now and then during the day. All these things are possible. But if we get into the consciousness of Sri Krishna, the chances are that we will be only thinking about Him and nothing else. We have had occasions of these types of experiences when we celebrate Revered Babuji's Birthday as well as Revered .Lalaji's Birthday. I do not want to cast aspersions on any person. But even on those days people are eager while meditating as to when it will be over so that they can go and have breakfast and when a talk is going on, they will be thinking about lunch. These are the people who do not have the Druda Sankalpa, a firm conviction and a desire.   We say, "Thou art the Real Goal of Human Life". I do not know whether it has enabled you to think about this Real Goal at all. The topic now that I am asked to dwell is on the Methods and practices in the system of Sri Ram Chandraji Maharaj. With your permission I will link it up with Sri Krishna's teachings and Sri Aurobindo's teachings. When we say, "Thou art the Real Goal of Human Life", we are only saying "Om Namo Narayanaya", That is the Mantra. The goal of man -"Naranam ayanam Narayanam" that is the goal of man. Real Goal. But we have got very many petty goals when we think about that Narayana, Sri Krishna or Sri RamChandraJi. The goals relate to the five kosas, the Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya kosas. All these kosas dictate to us several petty goals. We are lost in them and we somehow or other go on praying for them. We call them goals, petitions, requests etc., We do not seek the Divine. Even when we are seeking the Divine we try to say somehow or other that this mantra can lead, that mantra can lead etc, etc. There is nothing wrong so long as we know the real meaning of the mantra and over a period of sadhana we will definitely come to the path. Every great Acharya and Parama Acharya have used the words "Narayana Smriti", "In the name of Narayana" when ever they signed a document. No other name is used. The reason for that is they were very clear about their goal and whether they achieved it or not is a separate issue on which there can be difference of opinion.   From the point of view of sadhana when we look at this point of Real Goal of Human Life we are not very sure whether we are determined to reach the goal. This is what Sri Krishna said, that it is very difficult to know and we can know/do it only with abhyas and vairagya. Abhyas and Vairagya are the two things that we have got to think about as methods for achieving that Real Goal. This Real Goal clarity emerges after a considerable time of practice. Though we start with that sentence here and every one of us assumed that we have made up our decision about this goal. Assuming we grant ourselves the right that we have already got that clarity of the goal we proceed. That is why we find in the second sentence of prayer given to us by our Master "We are yet but slaves of wishes putting bar to our advancement", reminding us that our goal clarity is not that clear to us. This as we practice we know that we don't have that Real Goal near our sight or in our mind and we know that we are yielding to many other things. We definitely know that is not our goal and only then a person develops viveka, by constantly looking into himself. It is a painful topic to know, how little we are before the Divine asking for something very silly all the time, to be small before him presenting ourselves in the poorest of the fashion. Our thoughts that are submitted to Him during meditation have been of the lowest of the order. We go on trying to improve that when our goal clarity emerges. Again and again we have got to think about the Real Goal. And why is He the Real Goal, what on earth makes the Divine to be the Real Goal. What exactly is the Divine? If we know the answer for it, there is no need for us to practice meditation. There is no need for us to do any sadhana. We are asked to assume it at the beginning. We are told that the Real Goal is God or the Divine and to substantiate it to be the Real Goal, we have the literature that helps us. It makes us understand that all other goals are not the Ultimate. Take for example the case of Viswamitra. He was an emperor. Of the few emperors he was one and when he sees a Bramhajnani like Vasista he finds that there is something more than what he has got. He thought that he could give everything to everyone and he offered that to Vasista also saying that whatever he wants to run a small ashram, and Kamadhenu, serves the purposes of the emperor better than him. And the Bramhajnani's answer was that he might take it if he can and Kamadhenu refused to go and fought a war on behalf of the rishi. That is the story. We are not interested in the details. Those stories are well known to all of us. If some of us don't know they may kindly read the tradition because we must know that ours is a great civilisation and we have a very hoary past. They have got their own meaning. For ordinary people it is a folk story or a myth.   But there is something of a myth in every one of our lives. Every one of us is an archetype, is an expression of the Divine and we have a pattern. There are several people with the same mentality now and were there in the past and there will be many more with the same type of approach to the subject in the future and that is the archetype. It goes on developing. Archetypes are not standard patterns. They are not moulds. That is a way of thinking. There is a general confusion among many people when we discuss the archetypes; they think it is something like a picture, a fixed picture. It is the same wavelength. But it improves, it swells. The archetype swells itself and it is an improvement over the earlier thing. And when we say that Revered Babuji Maharaj is doing the same work of Sri Krishna, we only mean that Sri Krishna has been improved upon now. It is the same archetype. It is the same avatar. The same avatar that came as Sri Rama and the same Avatar that came later as Sri Krishna. I will give one small example, not necessarily some thing that is in some book, but this is due to my understanding of the subject. Many of you know the great Avatar of Vamana, who comes and requests the great emperor Bali to give him only three feet of land. That is all what he asked and Bali said, why don't you ask more than this. But with one foot he covered the entire world and with the second foot he has taken the heavens and the third foot it is said is put on Bali himself. Looking at it from spiritual angle, I have found the methods that are given to us namely the Morning Prayer, the Evening Cleaning and the Night Prayer are the three feet asked of us by Master. We have got to give just three steps that the Divine asked from us. The Divinity is asking us, every one of us a Bali Chakravarthy here, just three paces of feet in our heart. Master says 'Three things please yield and the remaining things I will take over'. Firstly you give your heart to me. Right! What happens? The lower vrittis become influenced by the higher vrittis. Kindly note this point that the higher mind takes over the lower mind first. We yield and then the higher mind also is superseded by Him and then finally He asks Where shall I put the third foot, we say put it on our head. That is total surrender to the Divine. This is what the last sentence of the prayer suggests - "Thou art the only God and Power to bring us upto that stage". That is the state of surrender that we require. Regarding Goal clarity, we see the first sentence, is the first foot that we have to give in our heart without any reservations and He takes over us. Then the lower mind is controlled. And at the higher mind we again yield to Him. That is how I have understood how an Avatar becomes a Tri-Vikrama. In all the three planes of consciousness He takes over and controls us. So the Method is not anything new. The method is old. In the Bhagavad Gita we will find that after many lives a person who becomes wise yields to him and then says that the Vasudeva is everything.   We are the abhyasis of Sri RamChandra's system of yoga. For us who is the Vaasudeva today? In unequivocal terms Revered Babuji Maharaj has said, "I am spread out through the universe and I am every where". What is Vaasudeva? A

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: AN EXPOSITION OF THE MASTER'S ARTICLE ON GITA   There are quite a few occasions when we had discussed about the importance of Lord Krishna in our system and tried to dispel the notion that we have nothing to do with the tradition and we are some sort of independent people. This is a system which assimilated everything good of the past and we have come to a system which can be considered as unique and which integrates everything of the past throwing out of course in the language of Babuji Maharaj -refuse. The refuse of rituals, rites, keeping only to the barest minimum of what is required for our sadhana.   Before I go to the topic of Bhagavad Gita, I would read out what the Master has to say regarding The Avatars, "I do believe in the theory of Avatars and Lord Ram Chandra was one of them. He was of immense help during his own regime. But with the advent of Lord Krishna the regime of Lord Rama was over". It may appear that this is something new but it is not so this is the tradition. When the new avatar comes the old avatar ceases to have relevance. For historical reasons the worship of Lord Rama was restored sometime in the 12th Century and our first temples of Lord Rama were constructed only then. Many people may not be aware of these facts because we tend to accept what is generally believable. Goebbels theory applies that a lie told several times becomes a truth.   "It is now the regime of Lord Krishna who is to continue till the next avatar comes to the world. This is the phenomenon of Nature which I bring to light for your understanding". The position of The Special personality with reference to the position of Avatar was explained in the earlier occasions and I can only say that this is some ushering of a great personality to better the quality of human life. I think this distinction must always be kept in mind. Yesterday I told that there cannot be any difference between Lord Krishna and Babuji Maharaj. Yes! I hold that opinion even now and perhaps forever because that is the truth. Lord Krishna is working through the agency of Sri Ramchandra of Shahjahanpur. There is something like an agency in work and training is only one of the many things that He does. That is on record elsewhere. So He is not just confined to being our Master in the sense of a trainer. He has got many things to do and it is for us to follow what ever He has said.   Now coming to the Bhagavad Gita, this is a very very critical article which must be understood in its proper perspective. The same approach was taken earlier while going through the message "Solution to the Problem of Life" I adopt now also. Before that because most of us think that we know something about surrender. Surrender for me would mean in the language of Dr. Varadachari when we wait on God with our words and seek Him only in silence, that is surrender. Then He takes hold of our hands so to speak. Surrender means being naked before God. Gopikas were taught the lesson. Most of us like to hide many things and then place it ourselves before placing with the Master saying He ought to know. So let us yield to Master with all our naked eyes and hear without any further notions, preconceived notions about Bhagavad Gita because then only you will understand its own logic. There are very many preconceived notions that we have got in our head not due to our mistake but that is what environment has provided us.   The Master starts not with Bhagavad Gita proper but with the nature of mind. "The simple unassuming character of mind has changed with the march of time and has assumed a colourful disposition, and begun to shed its effect on everything in us, both outer and inner". It seems to be quite a philosophical sentence, not all philosophical, but it only means that over a period of time we have developed so many ideas, so many notions. What was a pure state of mind because mind is basically pure, it is just like child, new born child. We went on imbibing all impulses by putting in our head and assimilating it and that we started accepting some and rejecting some. That is what He means by colourful or colouring it. By itself none of them have got any colour, we grant it a colour. We accept some and we reject some.   What ever therefore we take into our thought or action exhibits colourfulness in all its phases. So our thinking gets vitiated because of the colours we have accepted. Certain things appear to be correct and certain things appear to be wrong not because they are right or wrong or good or bad but, because we think so.   Our excessive attachments to the environment and other the surroundings of a similar nature create heaviness and grossness. Excessive attachment - please note the word. Attachment, we can't help because we are attached, existence means attachment. We have got to live together, we can't help there - environment.   Subtleness is lost and everything that comes to our view is interpreted in the same light. We don't accept the thing as it is and then try to give our interpretation, our view of things.   This not only veils our understanding but the heart and brain also get affected by it. Not only we don't understand properly in proper perspective because we have a pair of blue glasses but it also affects the future understanding. It affects our brain, it becomes the part of our future samskaras in our head. We read some story of Krishna and then it gets into our head and we think that that is what it is from our angle.   It was the same of tendency of mind which displayed itself through all the writings of men of knowledge and learning. Now here it is a revelation to all that whoever is trying to write and we are also writing and, they give their opinions the way in which one has understood the subject, it sometimes helps and sometimes spoils. But simplicity is our approach, behind everything there is a nakedness of silence and that is the Ultimate God. Moments of such silence is what we experience everyday, the nakedness of our being we understand everyday maybe for a few seconds or for some minutes. Ripples are there and so long as we don't have waves it is all right. And when we talk about the Ocean of Bliss I don't know how many of you have really understood what exactly we are striving at. If it is a wave we definitely, but, to keep you calm it has to be some sort of a ripple. Perhaps for the want of words we use several words and then each word we use has got its connotation in your head, your own understanding of that and then it vitiates your understanding further. It colors it.   For thorough understanding of things one must have practically attained the state of mind required before one can go out to explain it to others. If we don't experience during our sadhana the states of calmness, any amount of our talking about the books of Babuji Maharaj is not going to make us wiser or the person people who hear wiser. Academic approach of the subject is of no use. Experiential approach is what is required. Our academics is based on our understanding, the concepts that we have developed and the inputs that we have got, the language that we have developed and all this are going to affect our explanation or understanding. But experience is simple, direct. Anubhava is direct awareness. The same was the case with our sacred Gita and that is the statement that must be understood well and perhaps it must be taken with a pinch of salt by many, because it affects the commentaries that have been given by great people on this subject. I may say here that Bhagavad Gita bhashyas given by the great acharyas are attempts to substantiate the relative points of view of the acharyas whether it is Advaita, Visistadvaita, or Dvaita or the Bheda-Bheda. Each one of the commentaries that they have given is only trying to substantiate their point of view and not to tell what exactly is the truth. That is the misfortune. We inherited it. Some get attached to Ramanuja, somebody will get attached to Sankara and third person to Nimbarka and what shall we do? We fight, we go on arguing saying that, this is correct and that is correct. We don't try to understand what Lord Krishna has said.   There are numerous commentaries and more are still being added. That is true but I must tell you both my self and brother Parthasarathy had an intention of writing a GitaCommentary, we wanted to write the Natural Path commentary for the Bhagavad Gita. Then we went through this article and both of us came to a realized position that better we keep off it. The exercise was something that both of us thought very seriously about it. In this article you will see some points which made us think that perhaps, we should do some research on this. But then we left it there. It doesn't prevent anyone of you to try.   Almost everyone attempted it from his level of learning and reason. Please note that learning and reason, for the people to understand it from the same level of thinking. You come to a level and according to that you expect, other men to understand.   But though their physical labor in this respect may be appreciable to some extent, the actual purpose is not served at all. Because Gita commentaries are very voluminous, they run to many pages. Quite a lot of physical effort has to be gone through. Those days poor people, who without any computers to type with, without any light, they must have

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: FREEDOM AND LIBERATION 1. "Lord Krishna has made it clear in the Gita that worship of gods may lead you at the most to their sphere only, which is a limited one and far below the point of liberation."[Reality at Dawn pg 7] Those who think that they can continue to have their own mode and method of worshipping deities and functionaries and also practice the system of sadhanaas advocated by our Rev. Master would only be swerving away from the path, sure they may return to the path but who knows that may take ages and many lives. 2. What makes us go astray and seek to a) find solutions in deities and other modes of worship and b) find similarities between our method and the so called traditional methods of praise (stotra) and incantations (mantra)? It is only the problems of our life which we sometimes feel as miseries and our desire to get happiness through such methods. Master states that "I wish you to be ever happy, but happiness consists in the due discharge of one's duty. The Gita lays so much stress upon it. It is in fact the very life and soul of spirituality. One must be prepared to face boldly the difficulties and the worries that happen to come across one's way on the path of duty to all those one might be concerned with. This is but a petty sacrifice which is nothing in comparison to the sufferings of all our successive lives. The only thing I insist upon is the due discharge of duty towards the world and the Divine, and that is all and enough for the attainment of liberation within this life. [Silence Speaks pg 381] 3. The problem of life is not just seeking pleasure or even happiness during our life time, but to seek permanent happiness that is attainable only through freedom from our desires and wishes. Until we find this freedom even as Swami Vivekananda put it we do not know the joy of freedom itself. For this one needs to be freed or liberated from the bindings of the desire and wishes. What is the way and how do we accomplish it in a practical manner. Master says "......, if one is to be brought to the stage of Liberation, "...method for it would be to divert his soul towards the Ultimate. The result shall be that he will go on developing till, by the last moment of his life, he will finally reach the destination and attain Liberation. I can proclaim by the beat of the drum that none except a worthy Master having at his command the power of transmission can ever bring forth such wonderful results, and that Raja Yoga alone is the path which promises sure success. But this can fall to the lot of those fortunate ones alone who are actuated by an earnest longing for Liberation and are really destined for it. The various successive steps of yoga laid down in Patanjali's system are all included in the one routine process ...and are covered by the abhyasi without undergoing each one separately. But since that is possible only through the help of Pranahuti, I wish more and more abhyasis to come up to it and be profited thereby. [Silence Speaks pg 423]" 4. "Moksha is commonly presumed to be the final point of most religious pursuits. But moksha may be represented in two ways as salvation and as liberation. Salvation refers to a state of temporary pause in the normal routine of birth and death. This temporary suspension of the normal routine may, in different cases, extend to different lengths of time according to one's attainment. During that period the soul enjoys freedom from rebirth. But after the expiry of that period it returns again into the world to assume a material form. But in the case of liberation, when once it has been achieved, there remains no possibility of the soul's return to the material form. Liberation is literally the end of the routine of births and rebirths." 5. "Liberation has today become very easy because of the presence of the Divine Personality. The conception of people does not generally go beyond the point of liberation which they take to be the final limit of human approach. But that is a wrong idea. As a matter of fact liberation is the lowest attainment on the Divine path, hence it is just like a toy for a child to play with. Beyond that there is yet a lot to be achieved. The Infinite Ocean lies still ahead. It is a limitless expanse. Have your eyes fixed upon Thatand only That, and go on and on to trace it out." 6. Master says that "I have a heart ever ready to help anyone who might be in need of help. I take the job not as a master but only as a humble servant of humanity. There are and have been masterly gurus who work and have worked as masters in their time, but I prefer to be a servant instead, and to work as a servant for the good of the people in general. Please do what you are told to do, and keep me informed of your day to day progress and also of the difficulties if any. I may assure you that you can achieve the goal very easily if you go on persistently with constant remembrance." 7. Our Grand Master who throws fresh light on any subject that he touches says that "Attaining freedom from miseries is liberation. Liberation is both permanent and temporary. When the liberation is such that the bondage of sorrow is never felt it is permanent liberation. [Truth Eternal.pg135]"That which is the cause of bondage, when reversed, helps in attaining liberation. There are three causes of bondage: (1)Remembrance, (2)Meditation, (3)Bhajan. When the practice of these three is associated with external things, the result would be birth and bondage. And when they are practiced at heart internally keeping the goal constantly in view, it will result in freedom from external and surface bondage. Remembrance means remembering again and again; Meditation means having the idea; Bhajan means contemplation or continuous meditation. Reverse these according to the instructions of the Master. There should be resistance to outside impressions, and the inner veil should be removed. Then gradually the meaning of liberation will become clear and liberation will be attained. [Truth Eternal. pg 138]   8. The impressions and samskaras that we form we know are what we reap as results of karma. Master says "As for Prarabdha Karma, I think and see in my vision that they are in store for bhoga, as every action of body or mind produces some effect. We can attain liberation when we have cleared ourselves of all the past impressions. It is of course a tedious task. In Raja Yoga, they appear for bhoga in an almost fried up state due to abhyas and good guidance. The process of bhoga is also carried on during sleep provided the Master - the essential need in spirituality - is worthy of the task to bring these things round for bhoga in the dream. We have only to unveil ourselves through devotional practices. [Silence Speaks pg 330]" 9. Master asserts that "As long as all Samskaras are not thrown out, there cannot be Liberation [Silence Speaks pg 281]" 10. He gives us enormous hope and courage in attaining liberation by making a categorical statement that "Our system is meant exclusively for the attainment of Liberation and beyond, hence, far away from baser ideals I impart the same to every one even from my first contact [Silence Speaks pg 216]" 11. Master makes it point to stress that Raja yoga is the only means for attaining liberation. Once an aspirant asked me whether the word "Raja yoga" was used by Lord Krishna in Bhagavad Gita and the answer for that can be only a "No" but such queries are quasi intellectual and trying to avoid the liberating force of the Master Lord Krishna who in so many ways said that what the doctrine expounds is the secret doctrine of the Rajas. Be that as it may. Master asserts that "As for the attainment of liberation or complete freedom almost all the great sages of the past and the present agree on the point that Raja Yoga alone is the path that ensures success up to the final point of human approach, and everyone dedicated to complete freedom must sooner or later come up to it." 12. Grand Master Rev. Lalaji Maharaj said that "Liberation means becoming free. Freedom from bondage is called liberation. These two conditions are related to the mind. Mind alone experiences. Mind alone accepts and feels bondage and freedom. This knowing and feeling is knowledge. When the mind thinks itself ignorant, and is keen about knowledge and is interested in it and knows it, it is called knowledge. Likewise, when the mind becomes perturbed on taking a certain condition to be unpleasant, it is called bondage. And when it tries to free itself from that condition and attains freedom, it is liberation or Mukti. Just as knowledge and ignorance are the states of mind, so also are freedom and bondage. Both are illusory and mental acceptations [Truth Eternal .pg 72] 13. Master wrote to an abhyasi "You asked me about Nirvikalpa Samadhi. It is of course a yogic attainment, but it will not solve your problem. It can bring you to a state of salvation but liberation is something else," (Silence Speaks pg 330). This state we know is one where there are no thoughts experienced by the aspirant during meditation. 14. Master clarifies further "Thoughts can be stopped just in a moment, but that will not be in our interest since for the attainment of liberation it is but essential to throw out the buried thoughts after having completed their bhoga" [Silence Speaks 110]. He also states that "We do not stop the t

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: Some thoughts on Samadarsi as a practice in yoga on Krishna Ashtami on 27th Aug. 2005.   Dear fellow travelers on the path,  Pranams . We have understood through our sadhana that we have a unique relationship with the great Lord Sri Krishna. The relationship we have with Him as the guide and head of our Institution through our beloved Master I have tried to detail on earlier occasions.   Many aspects of the Gita were discussed earlier; and I think there is no harm done by recalling them in brief during this auspicious occasion. Though it is stressed by the Lord that the lower nature of ours has to be brought under control by the higher nature (in the verse Bandhuratma atmanastasya ye natmana atmana jitah), as to exactly what is the way and what role Pranahuti does in this was explained only by our Master in the book Efficacy of Rajayoga through a diagrammatic presentation of the subject. The traditional approach to consider the two natures of Atman as that of Atman and Brahman though to a certain extent is acceptable, the juxtaposition of the Atman and Brahman as separate is something that is not true for yogi. I have tried many times to explain that Atman which is thinking and moving in nature when transforms itself into the nature of thinking and growing gains the name Brahman. Our grand Masters clarification to this effect makes us understand the scripture. Another aspect which we find our Master accepting totally is the concept of nishkama karma. However by bringing in the concept of trusteeship and blending to apply to all our daily transactions he has made it easier for us follow the path.   A very important concept that highly emotive in nature is the statement of the Lord that there is need to remember the Lord at the time of death and that is stated as a sure means of liberation. This statement of the Lord bothered some of the great saints who prayed that they may remember His adorable form at the time of death as in verse ‘Adharahita charu vamsanalah..’ of Gopala Vimsati. There were others who wanted their remembrance of the Lord be counted as remembrance at the time of departing for all that they know they may be not in position to pray at that time due to illness and ailments- as a verse says in Mukundamala. In our beloved Masters method there is no such insistence and a person is brought to the condition of Jeevan mukta provided the person follows the path as commended. In the verse ‘Vidya vinaya sampanne.. .’ (Chap V, verse 18) of the Bhagavad Gita, the Lord said that the wise men have "equal vision." This is a very important concept or teaching in the Bhagavad Gita and needs clear understanding. Our Master used to point out Samadarsi (man of equal vision) is different from Samavarthi (man who behaves alike to all). We are asked to see the same self in all; but that should not lead us to the absurd position of trying to feed the goat with meat and the tiger with grass. To remove the possibility of such misconception Lord Krishna used another expression here - Sama buddhi. This same-mindedness is an entirely inner state that is very difficult to bring down to the level of exhibitionism. The yogi is aware of his unruffled state of mind when he meets any of the people listed in the verse above. The yogi knows the difference between a newspaper and a currency note, but the sight of the currency note does not produce in him the excitement that it does in a worldly man. The only sign by which we shall know how he feels is the total absence of greed he exhibits and his unwillingness to hoard wealth. The yogi has trained his buddhi or intelligence to be aware of the indwelling presence in all. But as long as he lives in the physical body, in this material world, he has a double-consciousness: he sees the gold and the clod of earth, but is aware that they both are part of God's nature. His intelligence is aware of God's omnipresence, though the mind and senses still receive the varied impressions in the world. His actions and reactions are strictly in accordance with God's will, unconditioned by personal likes and dislikes, love or hatred. He is naturally not attached to anything. Sufferings are there to stay whatever may be the advances in medicine and science. It is the way we respond to the situations that cause suffering that needs to be understood. There are some ways of looking at things and let us examine them briefly. Bahirdrishti: There is an apparent external way of perceiving suffering which may be called Bahirdrishti. The subject of Suffering is of universal interest. It is so because suffering is universal. Nobody seems to be exempt. The poor suffer from poverty, the rich because of their riches; some nations suffer from dependence, others from independence. There is no adequate food, clothing or shelter; no suitable education, medical attention or employment. Floods and earthquakes, famines and plagues, strikes and lockouts, are not altogether infrequent. Generally speaking, in high circles as well as in low, in big matters and in small, there is hardly any will to agree except perhaps to disagree. It is a topsy-turvy world. Master has stated that he had his own pack of sufferings and miseries and that article of his should be read and reviewed several times. Kartavyadrishti: While the apparent perception gives some grim picture if we look at it from the angle of duty the problem does not seem to be so. Further when one comes to think of it, the picture need not appear so dark. The suffering is obviously a result of our own past thoughts, words and deeds. When we think an evil thought, utter an evil word or do an evil deed, we do not think of the consequences. We easily forget what we have done. But when it comes to facing the music, we squeal. We richly deserve what we get. Suffering arises principally from selfish desire. It will cease when such desire ceases. The Law of Karma, of cause and effect, is a just and merciful law. But for it, man would be more and more of an animal. Because of it, man tends to be more and more divine. It is a law which makes for progress. Antardrishti: There is an internal way of looking at things. Sufferings not denied we make an effort to put pieces of suffering as if they were blocks in a puzzle and try to visualize the whole picture and also see what part we have played in precipitating this suffering. For my part, it is a question of directing the vision. If I always look at beings and things external, I seem to see a lot of suffering. On the other hand, if I turn my vision inwards, towards the Divine or the Master in the heart as a Justice personified, I behold nothing but peace. And when I have made a practice of this, I see happiness everywhere-not within alone but also without. The question of suffering does get suspended and slowly resolved in a natural way. Premadrishti: The same result can also be achieved by constantly remembering the Lord, relying on Him and surrendering oneself to Him. He is ever so sweet and kind. He ever guards His devotee. He never neglects him. Whatever His dispensation, it is undoubtedly for the devotee's good. This form of faith turns poison into nectar, suffering into bliss. The glorious Sita of Ramayana said: "The presence of my Lord is heaven for me, His absence the Hell of my life." Not necessarily physical presence, but even the mental awareness of the Lord's presence in spirit gives the capacity to endure and develop an attitude of santushti or contentment. Then the attitude of taking things willingly and we may as a wit said say "we can complain because roses have thorns, or we can rejoice because thorns have roses."  Samadrishti: The noblest way of looking at suffering is to know that we only reap as we sow. The Lord was explaining the transitoriness of everything except the Divine and explained the problem of suffering from various angles. The law of suffering is a law of justice, of mercy, of progress. In the Natural Path we understand the subject thoroughly when we study the Commentary of the Ten Commandments of our Master. We understand from our study that suffering can be avoided or even turned into bliss, firstly, by cessation of selfish desires; secondly by turning the vision inwards towards the Divine in the heart and trying to see Him everywhere; and thirdly, by constant remembrance of the Lord and complete surrender to the Divine Will. The Prayer given to us by the Master when practiced with sincerity and love and devotion to the Master grants us a vision that holistic, integral and ennobling. While discussing the subject of despondency that many sadhakas might have regarding reaching the goal, Master states that the special personality has a neither a foe nor a friend and that he is balanced in his ways and never loses equilibrium. This indicates the state of perfect samadarsitva that he has. Master in his message to day says that Lord Krishna introduced Bhakti in Raja yoga in a way the yogis know. It is neither flattery nor worship in crude form that can be considered as Bhakti. Bhakti in yoga is not different from Surrender to the Master and the message of the Lord in the verse 66 of Chapter XVIII ‘Sarva dharman parityajya mam ekam saranam vrja Aham tvam sarvapapebhyo mokshaishyami ma suchah’, sums up the final stage of Bhakti that an aspirant should cultivate. In the interest of spreading the message of the M

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: Sri Krishna Janmashtami-2006.  My dear associates in the Path, Pranam at the holy feet of all the devotees of the Master.  On this auspicious occasion of Sri Krishna Jayanthi I try to share some of my understanding on the thoughts of our beloved Master Sri Ramchandraji Maharaj of Shahjahanpur in connection with Lord Krishna. Since they relates to changing the course of ones’ life I thought it is relevant on this occasion. In the article “SPIRITUAL TRAINING THROUGH YOGIC TRANSMISSION” he wrote that “By the grace of my master I shall try to reveal a great secret, or a mystery, which the people in general do not know. It is a great wonder when a great personality like Lord Krishna, Swami Vivekananda or my master changes the entire course of a man's life. How is this done?” “Some skeptics may say it is after all due to the person who wanted to change himself, and the master or Guru was the cause merely for name's sake. If Lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories wherein somebody taking a worthless person or even a lifeless object as a guide has become a great saint. But this need not hinder us in trying to find out the reality, because God's ways are mysterious. Some are deluded by their own thinking and some are illumined by Divine Grace.” True, that some of us think that we understand everything or are capable of understanding with our intellectual endowment everything. While this is good the avoidable irrational corollary to this, that ‘what I do not understand is not correct’ is not very helpful in the search of Truth. As Master has warned us we should not get deluded by our own thinking which many times are based on partial facts and fragments of truth. There can be many points of view and it is obvious that the point of view of the Centre is the best though it is not that easy to have. Every sadhaka tries to go near the Centre from his angle and as he approaches the Centre his vision gets broadened. Master continues “If the question as to from whom Lord Krishna got light is put to me, my answer would be that He is Self-luminous. But then this need not mislead the enquirer that he too is self-luminous and everyone else is also such, and there is an end to all enquiry. Logical speculations are no substitutes for the cravings of the heart. The heart is not satisfied even if the logic stops dead in some blind alley.” The inquiry that we are having into the nature of real self or God or Master is not something that we can restrict to the realm of the intellect. In which case it will be partial and the result would be partial truth or shall I say partial untruth! We are surely part of the divine and an integral part at that. But our mind cannot be Masters’ mind unless we purge out all the dross and dirt out of our system and make it as pure as we can. It has been stressed by Master many times that our conscience can be pure only when our mind, manas, chit and ahankar are purified. Perfection we know is an Utopian goal but, near perfection is what we can strive for. It is here we need the help of others to purify ourselves and the relevance of Pranahuti. For this we attend to purification of our system assiduously practicing the methods given by the Master. Master continues his message saying that “Pranahuti is effected through the power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results. Many swamijis, who start the profession of Gurudom as soon as they put on the ochre-coloured uniform, complain that although their shishyas (disciples) listen to them with interest, yet they remain as crooked as the tail of a dog. The reason is obvious. Either the swamiji does not exert his will or he has got no power. The teachers prescribe many laborious and brain-taxing practices and leave their disciples to their own fate. Neither does the teacher know the result of the methods nor does the disciple care to use his discrimination. The result is internal grossness, dullness of the intellect and loss of freedom on the part of the disciples, and corruption, degradation and moral turpitude on the part of gurus, who are very conscious of only their right to teach, but quite unmindful of their duties and responsibilities towards their disciples.” “The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee, and sows the seed of Divine light in the inner most core of the abhyasi's heart. In this process the trainer uses his own will-force which has the Divine Infinite power at its back. In a way he is conscious of “That” and he just focuses “It” through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses, and the Divine power is beyond senses. After some time, however, he may feel the results of such transmission, which also are in the form of subtle changes of the workings of his vital parts and of the tendencies of his mind.” Master in the same article states what happens to spiritual training in some organisations. “There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. Whereas, in our sanstha, you will be happy to note that none of the preceptors has even the slightest touch of maya in all his Transmissions. It is only the pure wave that flows from him to the abhyasi. In my opinion such pious methods must at all cost be adhered to in order to promote piety and righteousness all over. I pray for the making of such noble personalities to work for the enlightenment of the world, and time alone shall bring the results to light. We must try heart and soul to prepare such worthy souls as may be useful and helpful to the future world. It matters little if a few break off from us, because what they have gained during their brief contact will develop in the subsequent life, if not in this one. Thus our labour is by no means wasted or lost.” Kindly note the purpose of the system given by the Master. He said “I pray for the making of such noble personalities to work for the enlightenment of the world and time alone shall bring the result to light.” His system is meant for transformation of the world in contrast to that of Lord Krishna where individuals’ realisation to his duty is said to be the goal. It is useful to recall certain fundamentals about the concept of God with reference to the attitudes that get generated in us. When we view the Master in first person we get one who is a granter of our wishes and the pinnacle experience in such cases can be Aham Brahmasmi. When we view Master in second person “Thou” we move into the realm of devotion and surrender. When we view the Master in third person “IT” or ‘Tam’ we get a special personality who is working out the transformation of human consciousness in which we have a part to play so that we live in an enlightened world. Lord Krishna in his Bhagavad Gita explained the intricacies of Yoga of different types adding the Bhakti aspect also in Yoga. Different types of yoga that do not have surrender to a Master as an integral element of the system lead to what is termed as self realisation. It is the common perception that yoga sadhana leads to Advaitaanubhuti or to the awareness of Aham Brahmasmi. It is held by many scholars that yoga as taught by Sage Patanjali is nir-Iswara or without God. There are many hold the opinion that Iswara Pranidhana is part and parcel of Patanjali Yoga. But in any Yoga where God is not in the picture the pinnacle experience can only be Aham Brahmasmi. In such an experience the question of surrender is not possible. Lord Krishna was emphatic in stating that without the surrender to God no real progress in the path of realisation which leads to active participation in the divine plan is possible.  We should remember the purpose of Lord Krishna in delivering the Gita is to motivate Arjuna to fight the battle for the sake of righteousness. It was not surely to make him a saint. If one has to act and not get tainted by the action there is only way of doing it namely dedicating the entire actions to the divine for the divine purpose and according to divine will. This state of consciousness is possible only through surrender and not the methods of Ashtanga Yoga or other yogas bereft of bhakti and surrender. Thus the Lord was presenting Himself in the first and second person aspects of God. Master even while giving the prayer for all occasions starts with the words “Thou art” and thus makes it clear that we should start with the state of surrender to the Master so that we reach His stage. His stage being TAM we

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji’s Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: Sri Krishna Janmashtami-2007 My dear fellow travelers in the Path,  It is a great opportunity for us to gather here again on the auspicious occasion of Janmashtami. Lord Krishna we all know is the Avatar of the day and shall be so until the next Avatar emerges as ordained by the divine. Master has stated that “... with the advent of Lord Krishna the regime of Lord Rama was over. It is now the regime of Lord Krishna which is to continue till the next avatar comes into the world. This is the phenomenon of Nature which I bring to light for your understanding. (SS-110).Humanity at present is reveling and reeling under the never heard of acts of violence and terrorism in the history of mankind. It is not perhaps wrong to state that sadism and cruelty has become a virtue now days. However it is the fortune of humanity that the divine willed the emergence of a special personality of almost the same status of an Avatar to mend the wayward mental tendencies of mankind which seems to be determined to ruin itself in constant conflicts and wars. This is an unique occurrence in spiritual history and this happened in 1944. He is ever active in his work entrusted by the divine and shall be there till the emergence of a new Avatar when divine wills so. We all know that Sri Ramchandraji Maharaj of Shahjahanpur was born on 30th April 1899 and has left its mortal coil on 19th April 1983. The period of life our beloved Babuji we can see is thus not co-terminus with that of the Special Personality. The physical form of Sri Ramchandraji Maharaj was utilised by the Grand Master Lalaji Saheb to carefully structure and carve out a personality and Nature was waiting to use such a person as the Special one to guide the erring humanity. It is guiding humanity since then and also attending to such works entrusted by Nature. It is the imperience of all the aspirants in the Natural Path that it is functioning more effectively after he shed his mortal coil in 1983 from his true astral plane. However after he left his mortal coil in 1983 many started seeking for a person who is living in the physical plane who can replace beloved Babuji Maharaj. That he was the President of SRCM and there should be succession of President in SRCM is undisputable. However that there can be no succession for the status of Special Personality or the Master as we dearly call him is elementary gnosis. ISRC has answered this point several times in it’s about 16 years of functioning and the answers are available for those who really seek in our web sites also. However recently it was brought to my notice that someone from an European country asked us as to who is the Master now and whether women are not eligible for being a Master etc., I shall share today some of our clearly stated point of view. The question of the need for a living master is raised by many almost implying a demand that a master in order to be a master has to be in the physical plane. For persons who understand that masters work even when they are in existence in the physical world from astral plane only, there is no difficulty to accept the living master by virtue of their experiences and imperiences irrespective of their physical existence. If anything the master’s grace in the form of Pranahuti has been proved beyond doubt does not suffer the limitations of any physical form barrier to it. Form and Name are basic binding factors in our thinking which prevent our breathing our liberated status. But from childhood we are taught in schools and colleges to identify persons, objects and patterns by their form and name and this pattern of thinking makes many think that consciousness also should have a form and name. In this context it may be useful to remember the statement of Lord Krishna as quoted by our Master in his letter to Dr.K.C.Varadachari (EH- 335): “I am reminded of Lord Krishna’s predictions intercommunicated to me some time ago, that the time has not yet come for the people to have a full understanding of your (my: Ed) existence though it shall definitely come but when you (I) have given up the material form.” This makes it amply clear that Sri Ramchandraji whom we all feel every moment of our life through the practice of Constant Remembrance is a living master though he shed his mortal coil and it is a form that is formless universal presence responding to the cries and needs of persons by whatever name it is called and that is felt by us and not the physical one. We need to accept the function of the guru as Master has given it to us, as descending through the disciplic succession from Lord Krishna. It is stated by the Master that his master communicated to him to the effect that “All initiations shall be effected on my hand and their connection shall be (invariably) with Lord Krishna. At the time of initiation a promise will be made to the effect that all that Lord Krishna has enjoined as matters of principle, shall be observed(by the initiated persons).” EH.182. Most of the aspirants should be knowing the difference between introduction to this system of practice and spiritual initiation. Thus not only the Master is on record to say that he is living guru but Lord Krishna is the Jagadguru. Guru is not an ordinary man. That is why we celebrate the appearance day of the spiritual masters. It may be noted that here the words ‘appearance day’ are used instead of the usual ‘birth day’. Appearances are the only things that happen in the physical world to the great masters, as otherwise they live, move and have their being in the astral and divine realms. In a sense they were never born nor will they be dead. They are eternally living divine entities discharging the duties and functions as assigned by the divine. Lord Krishna the Jagadguru functions now as he did during his physical life on this planet. He has taken note of the emergence of the Spiritual Personality and is in a sense working proxy through the great master Sri Ramchandraji Maharaj of Shahjahanpur who will be eternally working for the cause of the divine. We are worshiping our Master as he is a pure via-medium to Sri Krishna. Master wrote in his letter to Dr. K.C.Varadachari (EH-428) that “Lord Krishna appeared before you in dream and has given you a very mild transmission also.” He also stated that “Sri Krishna disappeared because He felt that you have got the difference between him and the master.” Thus there is no difference between Lord Krishna and the Master is fully established. Therefore it may not be wrong to say that “He is worshiped as "saksat Krsna" or "directly Krishna". It is morally and spiritually wrong to consider such a guru an ordinary man and it is also totally inappropriate to consider any ordinary man as the guru. Our Master classified the types of gurus and never brought in the concept of a living guru there. There are five types of gurus according to him. We know that our Master and Grand Master belong to the category of Guru Azli Fazli meaning that they are born gurus of the highest type. Every seeker has the opportunity of realizing his/her true nature and by a total dedication to the cause of the divine become a Fazli guru and assist humanity to work in harmony with the divine. Such gurus having gone beyond death during their physical life time itself never die and become dead. They are the ever burning torches showing the brilliance and beauty of the divine. The argument for a living guru is based on the assumption that the original master is a dead guru. It is necessary to prove this statement. One has to show that Sri Ramchandraji is dead in all planes such that he cannot deliver his blessings to us. The clarification given by the Master to Dr. K.C.V and the experiences of many of us, disciples of the Master Sri Ramchandraji Maharaj of Shahjahanpur testifies that the Masters function from higher planes than the physical and they are capable of communicating and transmitting. To receive transmission it is not necessary to have a physically living master around us. Many disciples of the Master try to push the argument in favour of the "living guru" line, implying that our beloved Master is now a "dead guru" and no one can take shelter under him any more and that he is incapable of doing any spiritual service now. It is not true of course and the Master has quoted Lord Krishna’s’ statement that he will be more effective after his physical veiling. Sri Ramchandraji Maharaj of Shahjahanpur is living still is understood by any one who experiences Pranahuti. A true and sincere aspirant takes refuge only in him and feels that his surrender is accepted, is bare truth of experience of many. It was never before possible for a spiritual master to be so vividly present after his physical departure from our material vision. There are surely many Masters in his lineage and that is the wish of the Great Master too. He categorically stated that he makes Masters. Not all claimants are necessarily of that standard since one has to be qualified. Any true master will not try to say, leave alone attempt to prove that the Great Master is dead as the concept of death itself is alien in the field of spirituality. Where and how one lives in the different planes of existence alone matters. A master in the lineage or order will simply present the message of his spiritual master and his spiritual master will live through him and th