There are mainly three types of seekers of spiritual life: those who wish to gain a greater mastery of life, those while pursuing the common goals of life also seek self-mastery and those for whom spiritual progress is the only concern. It is a truth of spiritual experience that spiritual progress is not dependant on outer conditions so much as in the way we react to them from within.

The main difference between an animal and the human being is that the animal cannot get away from its origins and become a free and greater being, whereas the human has the potential ability to go beyond and even transform the basic instinctive nature that he shares with the animal. The essential difference between the animal consciousness and the human consciousness is that the former is reactive while the latter is reflective. Further human consciousness can detach itself and observe not only the outside environment but also its own internal thoughts and feelings which the animal consciousness cannot.

The assertion of several Masters that humanity is in a process of evolution leading to transformation of the human nature is not new. Many great thinkers and saints have expressed the need for such transformation so that Peace reigns in the world. Some claimed that they were transformed. However humanity in general remain the same animal with an added dimension of rationality.

The most revered Sri. Ramchandraji Maharaj of Shahjahanpur, U.P. India in his Autobiography claimed that the Supreme Personality expressed itself around 1945. The Supreme Personality he said is given the task of transformation of man. Now that we hear that transformation of man is happening, the idea is nothing new. Many great thinkers and saints have expressed the need. Revered Babuji comes forward with an assurance that the Divinity is prepared to enter into every one of our hearts and then transform us individually, and when individually we transform ourselves we will be much more relevant to speak about the Greatness of the Great Being or Divinity in transforming ourselves. Thus we find his message is equally applicable to all the three types of seekers and every one is called upon to share the same.

His Commentary on Ten Commandments, he claimed has descended to him in his superfine state of super consciousness. Imperience as contrasted to experience grants us knowledge that is authentic and unmediated. The knowledge gained carries with it a certain amount of certainty to the individual having the experience. All knowledge gained from meditational experiences is in a sense imperience. He expressly stated that the Commandments are for a spiritual way of living that can be adopted by all. Dr.K.C.Varadachari in whose Order, the ISRC trainers are working has given his talks on the same subject from a different angle. The explanation that is presented here is based on the authors' experiences with these Commandments and the way in which it was followed with an ardent desire to share the same. The awareness of the Commandments in the core of being of the sadhaka is a guiding factor in sadhana.

To talk or write about ethical standards to be followed in our way of living or the right way of living is nothing new. Almost all religions have emphasised on certain dos and don'ts. If we look at it from an economic angle it makes sense, when we look at the sociological angle it makes sense - that we should live and let live. All the ethics that have been so far taught to us have been understood from the angle of live and let live. The great German Philosopher Immanuel Kant has said that it is Practical Reason while ruling out Divine Origin for Ethics. "Do unto others what you would like to be done by". This is the principle governing all our ethics. For that absolutely there is no need for God, and that is what the communists, socialists, atheists were always stating. "We can always live together, we can understand easily one another, we cannot be going on killing one another, so where is the question of God and where is the question of sin". It is the sense to live well that makes us think well about others. Because many people think that in order to be moral we require a God, rationalists have always opposed it. There is no need for God in order to be moral or perhaps rationality itself is enough ground to be moral - a stand great thinkers like Sigmund Freud advocated.

As against this back drop, if we take the case of Revered Babuji, this is the first instant that the ethics that he gives or the Ten commandments that he has given, is not based on any social contract, is not based on "live and let live" principle, he doesn't go into the merits or demerits of such sociological discussion at all. He says, so far we have failed in understanding to live ethically mainly because we never understood the logic by which the religious leaders have stated the moral principles. He comes out with a logic which we can almost never question, provided we accept his axiom that "everything in this Universe is consciousness either in pure state or in grosser state". This acceptance is possible for those who practice meditation and are accustomed to exposures of imperience. The ethics that are given are not just do's and don'ts based on Practical Reason as suggested by the German Philosopher but is based on Realities beyond Practical Reason imperienced in the inner core of being. This is fundamental to the system of Raja Yoga that he has given.

A Human being is capable of looking at the same matter from different angles as against the less evolved species. It can react to situations from different perspectives and thus can have different attitudes to the same situation. It is a matter of scientific truth that men can alter their lives by altering their mental attitudes. Attitude is not merely a way of thinking but also a way of feeling and willing. A change in the attitude of any person means a change in his way of thinking, feeling and willing. The attitudinal changes that are advised in spiritual life relate to the physical, vital and mental planes of existence. The Commandments of Sri Ramchandra, the great Master are related to the changes in the attitudes of the aspirant in Yoga at various levels.

While propagating Pranahuti Aided Meditation (PAM) it is likely that a person may retort to you saying "You assume knowledge of all people which you can do only if you are God." Please understand that because we are trying to tell him that PAM is good for all, he is likely to say, "you assume knowledge, of all people which you can do only when you are God." "I want you to understand that you are labouring under a double fallacy," he is likely to say. The first fallacy is, what you think is best for you is really best for you. Are you sure? And then, what you regard as best for you is best for the whole world. Are you sure about it? "It is an assumption of omniscience," is the response one is likely to get. This demands clarification.

"MATCHITTA MADGATHA PRANAAH BODHAYANTI PARASPARAM, KATHAYANTASTU MAAM NITYAM TUSHYANTI CHA RAMANTI CHA".

Bhagavan Sri Krishna

Bhagavan Sri Krishna in Bhagavad Gita, said "people who love me, adore me, they talk about me among themselves, they meet and talk about me; enjoy and also propagate". This makes it necessary to share our knowledge and that is enough reason to spread Pranahuti Aided Meditation.

Before we dwell on the Commandments proper, let us examine one more fact that is a thing every one of us had and the one reason why we can always be very firm in arguing about the infallibility of the system of PAM. As for the omniscience we are never going to have it. So let us try our best to know, everything that is available, that is meaningful and relevant. When the individual withdraws his attention from all outward events and engages himself in meditation with total earnestness and deep love for the Master there comes an experience, expressed in words, as profound, sacred and wondrous. This is how I would like to put our experience with the Ultimate, which we have every time when we get in touch with it through the process of Pranahuti, and absorbency we get. The Master said, "In our system this stage is often attained by an Abhyasi. It offers him pleasure and he begins to appreciate it. It helps his entry into the above mentioned circle where he begins to have an experience of the calmness of mind." He in his book "Towards Infinity" stated," the blissful state brought about by it, tempts our heart to go ahead and our touch with it offers inducement to enter into the next stage."

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

A point to clearly understand is why there are so many different opinions expressed about Divinity. This is due to the fact that while Realisation is a fact the theories of Reality are only inferences. It is necessary to understand this limitation. Whatever we are talking is only theory, some sort of structure we are trying to provide for an inner experience. They are only inferences, each one of us infer in our own way the profound experience. There is a difference between contact with the Reality and an opinion about it. We should understand this also. While none of us can deny each other the possibility of the contact with the Reality, our opinion about it varies according to the various levels at which we are. If we call something as Divinity we are only expressing a feeling that is super sensory which, grants us peace, calm and deep Quietitude in the inner core of our being. This is sufficient reason for us to satisfy others by sharing our experiences.

The "Commentary on Ten Commandments", is the first book of the system written by Revered Babuji Maharaj. It was written in 1946. It contains everything of the system. If we know the book well, we are the most well equipped persons to talk about the system itself. All other books are only explanations of the basic ideas enunciated in this Commentary. The Ten Commandments of Sri Ramchandra as generally understood, are something of a code of conduct. They are certain injunctions that we are supposed to do without exception. However in this system it is to be noted that each of these Commandments have got a deep philosophy behind them which have to be understood in order to follow. The whole system has been put into each of these Commandments in a unique way. Most of the Commandments relate to attitudes in life that we have to develop to progress in spiritual path while some relate to procedures and timings. All of them are justified from the spiritual angle and explained as necessary for spiritual progress.

Dr. Varadachari, in his foreword to this book says that the world is in throes of new birth, a new civilization is in the offing, and by following these Commandments, we will be preparing or equipping for that particular task. We need not dilate on what is the political situation today or the socio-economic situation today, or what is the moral degradation. They may all be true, but they are all the negative side of the issues. The positive side of the future, to which we have to equip ourselves, if at all we accept the challenge, is to follow the path and there are certain Commandments to be followed. It is not something that is said just to be heard. It is not written so that one day we may follow this. We follow it from now onwards, how effectively we follow perhaps we will know later. "Sri Ramchandraji in this book, stated the conditions which are necessary for realizing the Ultimate," that is how Dr. Varadachari puts it. We appreciate why he said it so. They are maxims to be followed implicitly. They are not merely orders arbitrarily given, but clearly explained in order to show their rationality in respect of the Goal, that is to be reached.

The point to note here is, all other religions give certain moral injunctions that appear similar or the same as the Master has given. For example, take the fifth commandment that says 'Be truthful'. Every religion has said it. Every saint has repeatedly said it. But no one has said it in the way that Revered Babuji has said it. Here the truthfulness is not just truth speaking and not talking lies but we are asked to be truthful to our true condition which is one of balancedness, the Ultimate state of consciousness that we are going to have in the company of Divinity. And if we are going to ask for that truth, if we are going to ask for that purity, we have to be pure and truthful. Revered Babuji never uses negative words, he is always positive. He says 'Be truthful'. It is not the mere act of telling truth that is demanded. "I am telling the truth", "I am totally honest", "I am truthful" are all fine, all this is right, and necessary. But only ReveredBabuji makes us reflect about our original condition of being truthful to our true nature. The Master has asserted that every one practicing the system experiences this state of Void or truthful condition. That is the philosophy behind this. Similarly, every Commandment has got a deep meaning and aids in our sadhana. In this system we find the first experience that is granted to every one a peace that surpasses understanding. That gives courage and confidence to tread the path.