4.2 PRANAHUTI (2) Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

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

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. Only when we look at it from its utility angle the concept of demerit arises. Only when economics enters into the field of life, then something of a demerit arises otherwise everything is merit. So this particular prana is what we are having, He is in your heart and that means He is capable of expressing Himself fully in you, that's the potentiality that you have got, that you can be Divine. Whether it is Ramakrishna who said it, or Ramana who said it, whoever has said that we can be Divine in the sense that we have got an inherent capacity to be Divine, we have right for that Divinity, inherent right because God is in us. Now what is it that pranahuti is supposed to do here. If I have a right to be Brahman, Aham Brahmasmi is my fundamental right then what is it this Pranahuti is supposed to do? What is happening is, when this prana that is there in your heart is at work, what we have done is we have created a world of our own, the universe of our own - ideas, imaginations, thinking, which suit our purposes, we have created our world and we have chosen to ignore that prana which is inside and chosen to express our own self. Instead of working for the Divine, we started working for ourselves by peculiar creation of something that is for yourself which is not existent. Your self does not exist, your self is only Divine but we created for ourselves one self and then said it is what it is and what has this done? this has hidden the prana inside, hidden the God inside and said this is what I am. When somebody ask me I say I am K.C.Narayana, I am this person, I am that, I don't say that I am Divinity expressing myself. Divinity expressing itself through me through its capacity and I am here to share with you my love, my concern, my total commitment for the welfare of all. I don't say this, I say I am so and so, I have got this quality therefore either you should accept me or you should not accept me or I say that I am superior to you or inferior to you, I compare myself, I get into the field of envy, I get into the field of jealousy and I either make you jealous or I make you envy or I myself get into that state, this is what is happening. Instead, if you react to me as Divinity itself and I were to react to you as Divinity itself there is nothing but cooperation between us. There cannot be any other problem that can arise between us. So this particular veiling that has happened by putting our self creation over the Divinity which is there inside has to be taken out and that's all sadhana about. All our sadhana, all yoga is meant only for this removal, removal of our own ideas about ourselves to the exclusion of the Divinity. This particular pranahuti that comes, what it does is it strikes a concord between your prana and that Divinity because it is the same nature. Your heart, the Divinity in your heart is of the same nature as the Divinity that is there elsewhere which is common for all of us. Elsewhere doesn't mean somewhere in paramapadam, that's not what I mean. Elsewhere means which is pervading through out the universe without any break. We have broken it and then said this is Narayana, this is my boundary and beyond this is not Narayana. Everywhere it is Divinity, if you can come to that feeling, the problem is solved. So how to feel this? By putting that influx and then connecting you to the Divine, what happens is you start feeling that you are something more than yourself. You then start understanding the limitations of your own creation and then come out of it. So this is what SriRamchandraji Maharaj calls the first influx of the Divine into your heart.

What is Pranahuti? It is the influx of Divine grace into your heart. If this is done and if that link is established between you and the Ultimate which is inherent, which is necessarily there with you which you have chosen to put it under particular veil, if this can be done, what happens is, you start growing more and more according to the Ultimate, less and less according to your creation. So Pranahuti helps you in achieving your goal of oneness with the Divine in every aspect of our life and when I use these words, I am not using it from the advaitic angle or a visistadvaithic angle or anyone of the philosophical angle but only from yogic point of view. At present the problem is 'I am so and so, I have occupied this position , I am related to them in this way, I am related to them in some other way' this is what we know. This particular creation of bonds that we have made for ourselves has to gain a meaning. If it has to gain a meaning, it is possible only when we bring Divinity in the picture and then say that he is also related to me in that way. Many times you know I always thought in terms of somebody else related to me, I do not think simultaneously that he is also related to me in his own way. I don't take the other man's point of view, it always happens. Most of us when we think, we always think from our point of view but not from the other man's point of view. Much of it has been said in the philosophies empathy, sympathy etc psychologists have said. The empathy or sympathy etc things is natural for you once you have got this link because you are linked to the Divine and as well as he is linked to the Divine then what happens is the flow of consciousness is smooth, is straight. We don't strain ourselves to feel sympathetic, we don't strain ourselves. That is why you find people who are advanced in spiritual life automatically either weeping or laughing when another man is weeping or laughing, he can't help it. Everybody's suffering is his, everybody's happiness is his because he doesn't have a self which says that no no you should not do like this, all this etiquettes he will not observe, he will go beyond.

Pranahuti is basically a linkage of the Divine grace with Divinity which is there in our heart. Two similar things joined together and our journey to the infinite is smooth. The question now is, is it all that simple for us to get united with the Divine? Am I fit for this? Any serious person will put this question, Am I fit for this? Am I entitled for this? Am I qualified for this? Do I have an arhat for it? We have been taught so much in religion that all this questions automatically come to us. Religion has said all these things that you must purify yourself and then only think in terms of God. We don't say that you should not purify, we only say that whether you are pure, impure or anything other than that, you have got that inherent right to be with the Divine because you are of the Divine, you are Divinity itself. Now do I have that right is the question that we are posing for ourselves. You have the right not because you are virtuous, not because you are good, not because you are a person who is living according to certain standards, but all of us are fit for this mainly because our nature is of the same type as that of Divinity. The thought force which is the base of all creation is the same thought force that is there with you and this commonality between this thought, the nature of thought, is what makes us what we call an arhat. A plant is not fit for yoga, a plant is fit for bhakti. An animal, a cow, is not fit for yoga, it is fit for bhakthi. We have used them in temples - tulsi leaves or bilva patra, we have been using it as a part of bakthi. Cows, oxen, camels, horses, we have used in temples, even elephants we have used, we are using, as service to the Divine but there is no chance of yoga there, there is no yoga possible at all. Yoga is possible only when you have thought because Divinity is of the nature of thought, the nature of kshob (basic stir) is thought and it is something that you have got to experience. Now because of this commonality of the thought that we have got the kingly thing in us, yoga/Pranahuti is possible. Since prana is thought, Pranahuti is possible, if we are not prana, no ahuti is possible.

Having accepted that this thought is there, how do we say that Pranahuti or the type of meditation that we are now asking is the correct one? It can be something else also. Kindly note thought we have told is of the nature of Divinity so when you give to your mind any idea other than Divinity or unconnected to Divinity, mind rebels. It is not at calm, it is not at peace, but if you give the idea of God or Divinity to the mind it becomes settled. It is one positive proof that you have, to show that our mind and Divinity is of the same order. You sit in meditation thinking about Divine light in the heart, you will be getting into a state of calmness. Instead if you have got to do something else, mind always rebels. It gets into a state of excitement, it doesn't get into a state of calmness. I am using the word excitement so that you will appreciate. Even in the case of people who do japa or who do puja of the Divine, though relative calmness is there they are in a excited condition, please note it, they are in a excited condition. Those of you who have practiced any one of these things, if you do puja you are in an excited condition, an emotion overtakes you, devotion overtakes you. If you think about one mantra the excitement takes over but if you just give the idea of a Divine light in the heart or just think about God and then keep quiet your mind is at calm, it is not excited. Kindly also note when you do japa the disturbance outside is also felt but this excitement is capable of suppressing that excitement whereas in the other case there is no excitement therefore you will not be in a position to suppress that excitement until and unless you have got into a state of total samadhi which also is an experience some of you have had. For a few seconds at least, thought becomes zero, thought becomes zero when the mind has got into the nature of silence.

It is not a continuous stillness, continuous stillness is of the nature of the dead. Momentary stillness is what we get or at equal to death or equal to no thought condition is what you get during meditation only for a few seconds in the beginning and its growth goes on and you perhaps can be in the thoughtless condition for an hour or two or whatever it is but even then, please note the excitement of the outside will continue but if your excitement of absorption, again I am using the word excitement of absorption or emotion of absorption is there, you will ignore that but if you come out of that emotion and then just have only absorption you still hear that.

What I am trying to divert is certain problems that you face in meditation. During meditation you have got this problem of gripped feeling. There are certain moments when you feel gripped that you are possessed, possessed by a particular thought. You are in that thought only, you don't come out of it, that thought may be related to your family, it may be related to your office, it may be related to your occupation, it may be related to your brother or sister or your son or whosoever it is, still you are gripped that way. Once you come out of that gripped feeling you will feel that liberation, that feeling of detensioning. This you contrast with the gripped feeling that you have got only with the thought of God which also is a gripped feeling you get for a few seconds or a few minutes. If you compare it then you will see the other one is of a grosser variety whereas this one is of a superior variety. You will find total detensioning in the latter case whereas in the former case there is no detensioning effect but there is a smooth carry over to the normal life. These are all certain practical aspects which I am trying out of my experience to share with you so that you know for yourself this is what happens.

Now because of this nature of mind to be at calm whenever Divine or Divine attributes are given to it as food - the prathyahara being Divinity or Divine food it is at calm. When it is having something else it is disturbed but if you have got thoughts of God or Godliness, let me add that also, thought of the Master and Masterliness, if you have got these two, do not think it is a disturbed meditation. You need not have no thought condition, even if you have a condition of a thought related to Divine you should consider yourself having an undisturbed meditation. Only thing is you have not slipped to the no thought condition, you are still maintaining the duality between you and God. You are different from God, so long as this concept is there you will feel God and Godly attributes coming to your mind. When this particular differentiation is lost what happens is you get into a thoughtless condition. Now this condition of a thoughtless condition arises only when you forget God Himself, please note it, not only you forget yourself, you forget yourself in favour of the Divine in the beginning, and you forget God also, then you come to no thought condition. Those who have expressed this no thought condition, are people who had responded to the Pranahuti and immediately were able to go above at least for a few seconds. This is only a taste of things, sadhana alone will improve it.

Now, having said it let us come to the practical aspect of Pranahuti. Who does what? you sit before a person or you sit as a gathering, the person is supposed to offer pranahuti to you. The question whether it is pertinent or proper for a person to interfere at all is answered by saying so long as he has no selfishness or self motive or importance, so long as he doesn't have it, there is nothing wrong about it. Most of us live in our boundary, we consider our sarira to be our self, we do not think anything more than this. This restriction of oneself to the body i.e. sarira and thinking that it is the atma is possible only when we are still under the grip of the body i.e. the five tatvas, the pancha bhutas are still controlling you and therefore you are saying that I am only this. This is the anatma, we know that this body has not been of the same shape when I was born, it has changed over a period of time, it has never been the same, it has never been permanent, it is also decaying, one day it will go. In spite of this I hold onto this as if it is myself. A person who does adhyatmika sadhana comes to understand this is something that is changing, there is something that is me who is not changing - the consciousness is not changing and that is the atma and this is the anatma. Atmanaatma viveka is fundamental to any person who does any sadhana. Knowing this anatma is one thing; to go beyond this is something else. I know that this is anatma, it is perishable, everybody knows it, everybody who thinks well knows that there is something anatma and something else is real self. The real self again we can say, however anatma this may be I will still say that it is in this cage and my atma has to percolate or move or have its being only in this body. Normally a person does not accept that he spills over his body and then extends elsewhere. When that happens, concern for others is the basic index, which you can judge a man whether he is living in the lowest type of consciousness or has gone to a superior type of consciousness.

A person who is established himself in the pinda or the sarira is a person who is normal, is confined to the pinda and when he goes beyond this and thinks about others and then when he feels and empathizes with other peoples problems, other peoples luck, concern for something more than himself more than his people then he has moved on to the Brahmanda level. A person who has to transmit has to naturally be at that level and he cannot be at the lower level, minimum is that. The best one would be one who does not have a consciousness at all, just like God, total amanaska, a person who doesn't have any concern for anything, any attachment to anything, but is just what he is, God being what he is, a person who is at that stage amanaska, which is a rare thing, which is a very very rare phenomena. Such a person, the transmission from a such person is of the best type because he has no interest whatsoever whereas in the case of the brahma manaska still there is certain flaw in him. Minimum stage required is that because anything less than that, if a person does pranahuti or attempts pranahuti, what will happen is he will be pouring out his own self on to the others, perhaps trying to show his importance over you, trying to make you a pashu or something like that. That is what is possible, that is what is being done, when you look at it from the concept of leadership, when you look at it from the concept of a political leader or a social leader or a religious leader, it is that type of transmission that comes from them. Every one of us has got a inherent capacity to transmit, please note, because you are prana yourself you will be in a position to transmit yourself. Some people have got the capacity to attract more, some people have got the capacity to attract less, this depends upon his basic capacity for transmission.

Spiritual transmission or a Pranahuti meant for the welfare of the another person's spiritual yatra is possible only by a person who is a brahma manaska i.e, whose mind is established in brahm, not in the pind. So a person who is giving Pranahuti to you will be of that order, he will have to be of that order. If he is less than that what is the position, say in Ramchandraji's disciples. So far as the institute is concerned, it has ensured itself, that only people who are brahma manaskas are given the chance of Pranahuti. Several other disciples of SriRamchandraji Maharaj that are there, they have also got so many people to train, in some of their cases they may not be brahma manaskas but you need not shun them, there is no necessity for shunning them. What is working is the grace of the Master, grace of the Ultimate as I told you which is very very eager to pull all of us to a particular order of cohesiveness. The pity of the God now is that all his children instead of understanding the importance of the Divine and then living together have chosen to fight among themselves forgetting Him. So as the father for all of us, it is His problem to bring all of us together, either all of us come together or all of us are destroyed, these are the only functions. I personally do not think about the negative thing. I always think that all of us will come round and then will love God and we will love each other, this is a positive approach and I think everyone of us here should also develop only such positive approach. No negative approach, we should not have that. So because of that love of the Divine to see that all of us come together, even people who are having their manaska/manas only in the pind, if they have got a love for the Divine, love for God developed to such an extent, it is possible they may also serve but it would be left to you to feel for yourself whether such service is being done or not because you yourself know whether something is happening to you or not. The proof of the pudding is always in the eating of it. Nobody need tell because you will definitely come to the conclusion, if this man is not capable of doing, you say he is not capable of doing or at least he is not capable of serving me. So the Pranahuti is possible in an effective way only when a man is at brahma manaska. We are not here to judge others therefore we don't judge others but that is what it is, you will see for yourself.

How is it done? Unlike hypnotism or mesmerism, we don't talk, we don't use our words but thought is there. What is the thought? The thought is that this person who is striving to see the Divine or seeking unison with the Divine may he also succeed. This is the minimum thing that you should have. I use specifically the word may because that is what comes to most of us but may has got this difficulty of a wish, it's a wish. Pranahuti is not a wish, Pranahuti is a will. If you distinguish between the words wish and will, I don't know whether how many of you have at any point of time tried this. Will is - this person who is sitting before me is developing this particular characteristic is a will. May he develop this characteristic is a wish. So when you sit in meditation particularly the cleaning processes also, if you will that the dirt and disease that you have got is being washed away it gets washed away but if you sit in a pious attitude then say to the Divine, may your grace wash me of all these things it is still only a wish, it will not succeed. Will succeeds, sankalpa succeeds. Master's grace is flowing through me is a positive sentence, it is cleansing me is another positive sentence if these two you have got, it will get cleared. Master's grace is flowing through me, may it clean me, it doesn't help, you have not willed it. It's only in the realm of wish. This is one of the defects of bhakthi cult because we do not say that this will happen, we always say may this happen by the grace of God, we got into that particular mould, bhakthi has diluted yoga. While it is absolutely essential that you should feel a serf before the Divine, you are devoted to him all the time, it is absolute must there is no doubt about it but your actual process is always willing and not wishing.

Similarly the man who does Pranahuti to you does not say 'may the grace of the Master flow into him and may it cleanse it'. No, he does not say that, if he says it, it will be most ineffective. He will say that now by the grace of God this man is being blessed with the Pranahuti and he is getting cleared of the following defects which he complains of and you tell him. What is it you tell him? 'Sir, in spite of my trying to meditate, in spite of my sadhana, in spite of my doing everything that is in my hands to do somehow or other, I feel that the thought relating to such and such thing haunt me'. That is your problem putting it very very clearly. Now this person says, 'No,No, it's alright you think about the Master everything will go'. Suppose he says it, he is not giving any remedy to you, he is only sympathizing with you, he is kind to you. Please note it he is very kind to you but he is not discharging anything, it is just like a person you know who feels sorry for certain things of somebody else's needs, he is incapable. A person who is capable, what he will do is alright sit down let us attend to this and he will give a thought and he will request you, think that this is going, think that you are getting rid of it, he will say that and he will also will that particular defect is rectified and it works without words, he does not talk, you do not talk, we discussed earlier but then this particular thought works. It works because it has got a Divine will supporting it. You are doing this service to the other person not out of any consideration but as a duty that you have to discharge to your brother. Since you are doing it, God is so happy with it, he actually supports this particular idea and then you are rid of it subject to the conditions of your karma that is there, that aspect of it is always there. In case the karma is so strong that it still persists even then the effect of it is not had to that extent, it is reduced considerably.

So Pranahuti is an act of will, it is no jaadu, it is no miracle. It is an attainment, yogic attainment of a particular order, a brahma manaska can do this with the support of the Divine grace. If any other claims are made to Pranahuti by any person, he has not understood it at all. It is a thought force, a thought force of your brother for the betterment of your condition which is not motivated by any of his selfish desires but is strengthened by the support of the Divine will. If this is understood then you understood Pranahuti then you can go to a person and then say 'please give me a transmission I will get rid of this problem'. you can see for yourself.

Now, incase of transmission also, when we talk also there is a transmission which is going on but it is the grossest type. When the voice is very very high and all that, it is the grossest type. So much of force, materiality is behind it. Sound is materialism it is matter only, it is energy, it is matter, you hear it, behind it is just very whispering type of thing is also there. Sometimes we touch and give transmission. Sometimes it is absolutely without any movement of his limbs, any movement of his body he will simply transmit, a transmission from almost nothingness level, it is a very superior level. Why I am trying to say so much in detail about Pranahuti is, Pranahuti can still happen without your being aware of it. You might have gone to a saint, as a matter of fact they say about Lalaji Maharaj i.e. the Guru of my Guru ­people go to him with some problem they say this is what I have, this problem I have, he will simply say "achcha" and the man is relieved of it. What has happened? He is no jadu, he has exercised his will within that particular one second for giving you the relief that you are seeking and there the matter ended and the other man got the relief. This can happen to you now also, there may be some people to whom you go and you will find that he seems to be doing miracle. He does not do any miracle, there are no miracles in life, everything is highly scientific, everything is according to certain rule, certain law, there is nothing of an adharma in the uinverse. When you are talking about a miracle, please note you are talking about adharma something which does not conform to laws, any person who says that there are miracles and therefore he is God he is literally talking nonsense. Miracles are not there. You may not know the law that is a separate subject. I do not know many laws, I really don't know how this wireless sets work, it works. I can understand a line here being put and then it passes through that, it appeals to my mind but when you say you talk here and somebody else hears it somewhere else, it appears a bit odd. How is it possible? But there is a law for it, I don't know the law but there is a law for it. Similarly for everything that happens in the Universe there is a law, we may not know that. There is nothing like unnatural, Nature does not permit unnaturality, everything is nature only. So those people who say that there are miracles therefore it is something that is superior and all that are only trying to tell there is possibility of an adharma and absolutely there is no possibility of adharma, adharma is not possible, it is not there, it does not exist. The dharma chakra may not roll, that is a separate subject. Rtam, the cosmic order and the dharma -they are irrevocable, they are there, they will always be there. So in this case of Pranahuti also, it is according to a particular law, the law of the prana, the law of the thought, it works. It works mainly because you love or your inherent nature is to love, it is my inherent nature to love because that is the nature of God who is in everyone of us. Other natures that we have got is what we have added for ourselves, they may not agree but love will always meet. That is the logic of Pranahuti. It is the love of God which you have got, I have got, that makes it possible for me to work with you, you are no different from me, as a brother you are no different from me as even a person also. As you experience, your body consciousness does not restrict you, then definitely you see other people as ourselves, you are not different.

Vyavaharika satta is different but the Paramardhika satta will always be there that governs. Vyavaharika satta makes me feel that you are different, for all purposes you know that you are different from me but paramardhika satta is there. A person who has put in some spiritual life will never say the other man is different from me. That is the initial sadhana, the result of the sadhana that he gets. You are nobody different from me. Your suffering, your problems, your aspiration, your inhibitions are all mine and therefore when Pranahuti is being done, literally please note it, another very very subtle point that what the person is trying to do is to clean himself. He is not cleaning you, he is cleaning himself, you are an extension of him and there is something that is not required, something has to be cleaned he will clean it just as I will try to clean dirt in my hand, I will try to clean dirt in your hand. I try to clean the dirt on my soul, I try to clean the dirt on your soul. That 'your soul' is only for the purpose of vyavaharika satta, I am using that word, but actually when the work is done it is only my soul. I am trying to clean myself, you are no different, you are me, you do not have a separate existence, I do not have a separate existence, there is only one existence ekam sat - only one existence. So Pranahuti is a very very logical, very very rational concept and its practice was there in our earlier days up to Lord Krishna and when bhakthi came, this particular thing was lost sight of and people started telling you, be devoted to God and all that instead of helping amongst themselves.

A universe where every one of us helps each other is much more beautiful, much more according to the desires of God than all of us trying to look at God. So the ultimate purpose of sadhana is not to look at God in one corner of our house all the time looking at him but looking at each other and then trying to see the beauty in all of us and then trying to say this is the great world that God has given us. So the pranahuti makes it possible to penetrate into each other. I penetrate into you, you penetrate into me. It is not an interference, please note it, it is penetration for purposes of improvement, for the sole purpose of improvement, and here comes what we call as the control. SriRamchandraji Maharaj says that through Pranahuti nothing except spirituality can be done. Suppose I try to interfere with you and then try to make you either my slave or ask you to do something at my behest etc things that type of control, it is not possible. He has put that particular control over it and then said this can be used only for spiritual purposes. That control he has made, made it very specific on this and I think few people who tried on this had to leave it because the other man immediately knew that you are trying to do something with him.

How do you feel the transmission? So much we have said, how do you feel it? It is felt as jerks that something has happened, some jerks felt in the spine or in the body somewhere. It is felt as spandana i.e. something is passing through you as waves passing through you. It is not at all felt but at the end of the meditation you feel calm i.e. you had something with you, you come to the feeling that you have something with you which is God, it leads you to that calmness. So transmission is felt like this or may not be felt at all as I told you, but if it is felt or not felt you can examine your state of mind at the end of the transmission as to what exactly it is.

This is what is Pranahuti in a limited way but the capacity of Pranahuti to improve your quality of your spiritual life is very very great. The person who is attending to you is offering the ahuti to you, is trying to see that you get a glimpse of the Ultimate consciousness. You feel the glimpse of Ultimate consciousness of a total Nothingness - Tam, it is beyond satchidananda. It is neither sat nor chit or ananda but something more than that. It is beyond all conceivable thought and then when he does it for you, when he gives his connection for you and when he puts this influx into you, what happens is, the transformation automatically starts. It is just like the power that is in you is getting attracted to its source. It knows it's source, it wants to get back, so what will happen to you would be, normally if you practice you cannot resist the call to get back to the Divine, you feel your source.