Worship of different Forms of Divinity – Implications on Sadhana for liberation:
The concept of Prahanuti has been explained in our latest publication Imperience. Many points have been clarified in it. Trainers work with their thought force called ‘Will’. If one has contemplated and meditated on the following message “We get power from our thought. It happens only when we create perfect harmony between things of our making and those of the Divine” - TC 43), it must have clarified to you that your thought must be in harmony with the divine. When we talk about Divinity we are entering into realms which are partially known and mostly unknown. Several gods and goddesses forms have been conceived each according to one’s imagination and we have been dumped with 360,000 or 360 lakhs of gods and goddesses forms. Each vying with each other for giving petty benefits. Certain times those petty things are also big for us. All gods are not capable of saving. I don’t expect you to read the books but at least, take my word. Whereas the Brihadayanaka Upanishad is very clear on this. People who worship forms and names of those forms go through the path of the moon called ‘Rayee’ and they will come back. They will be re-born, not withstanding the protests of the temples and temple priests and shakti worshippers etc. who also say they will give liberation. It is a rank falsehood that has been universally perpetuated in our country and the gullible people have always been victims of that. Once we attach ourselves to any form it will be very difficult for us to get rid of it. Any form for that matter. With reference to the case of a Trainer when I gave a sitting I was very clear I was facing the Mother and I was having a doubt whether this man was doing any worship and then he came forward saying that he used to visit Vaishno devi. The impressions are there. It’s a gorgeous experience. Another associate of mine corrected me stating that there is nothing that is gorgeous which is seen in Vaishno devi temple. There are few stones there in the rock ... How we form an impression is not exactly based on what we see there but what we think we see there. How we react to a situation is much more important than what the situation itself is. This is because of samskaras. No stone gets into us at any point of time. The impressions we have are mostly of emotion. Most of it is connected to emotion and it takes time for us to clean and it was good cleaning for me because it did not take much time. It is a question of one’s yielding to get rid of what was there and already he was in the path very seriously surrendering himself to the Master and his method. Cleaning was a matter of one to one and half days. So people who tend to worship in these methods get stuck up before the third knot. They generally don’t go beyond that. They cannot also. It does not mean that there is something impious with them, it does not mean that they are not socially acceptable, it does not mean that they are not good or they are not virtuous. All those qualities are there. Because those qualities are bound to be there at the knot 1 itself. Those who do not attach to any form but worship the god directly - the Brahman, such are the people who will move through the path of Archis or the sun and they are never to return says the Bhradaranyaka. Fortunate as it is we are in a system where we take only that path. So the goal that we have got in our mind directly or indirectly, consciously or unconsciously is not to return. This is not just something that comes to us because we want to have it now. This is something that is based on our samskaras. Those of us who have been in the system for quite sometime, most of us who have come to the system thought we stumbled on to the path. I have also used this word many times. We also thought that the Master came to us, we thought that some luck has brought us to this, or we thought that the circumstances led us into this. Possible! But please note that all these things are only what are on the surface. Deep behind them are the samskaras that we have got which tells us, “it is time to get back”. The homeland is calling us. The call of the homeland as Babuji Maharaj puts it is there. Otherwise we will not be sticking on to this path. Those of our brothers who appeared to have left us have always left saying that they will come back. Because once a person has been drawn towards Divinity it is very difficult for him to get out of it. The clutches of the Divine are much more strong than the bondages of others here. These people also hold us. Hold us very phenomenally, the Ishanatryas are definitely there but the desire to get back to the homeland is always there and this is after having advanced millions and millions of lives. This is the first awareness or Viveka that we should have that human existence is a boon. Because we are the only people who vibrate along with the Divine on almost the same wavelength as the Divine. We have, unfortunate as it is, because of our firm grave connections and very great connections with our lower self by which we mean the animality in us - passions guide us more.

Need to emphasize about Point A & B Meditations more systematically:
If we don’t have a passion for God we won’t be here. There is a passion which is the basic motivating factor. If one does not have passion normally a man never achieves anything in this world. So it has got two sides which can turn towards inferiority or superiority. We have fortunately the passion for the Divine. This passion for divine is what is making us restless. Restless, always. This restlessness is our basic characteristic. All of us must have observed by now that we have got this. But at the same time we should also feel grateful for whatever we have got, i.e the human life. This is the greatest viveka that we should have. Next step is live like a man. Live like human being. Let us not loose our discrimination. Let us not do things, which are likely to affect our goal. We are human beings and we are fortunate for that. But for that we cannot be jumping. Because the challenge to protect ourselves from our lowerself is also given along with our lives and such people are the people who are friends to themselves. People who do not live according to the human nature are enemies to themselves. Fortunately we are all friends to ourselves. There are moments when we also sink low and we are very conscious of it. But we try to come out of it.
In that area alone this system has got a value. Babuji Maharaj for the first time comes forward with a solution to this problem. This has to be emphasized for the only reason no person earlier ever thought of attacking this problem. They only gave some sermons as to how we should live. The meditations on points A and B, kindly note, are an absolute must. But it has to be done in a systematic manner. Enormous amount of deviations, distortions are there inspite of the fact that we have been trying to present the system in a systematic manner. Pease do not compromise or change the system. We have no right for it. Babuji specifically stated in His message at Madras that,” if you follow my system I assure the result. But if you follow your system and ask for the results that I promise you are asking for something for which I am not responsible”. I am fully aware that most of us have got our own backgrounds. If you are happy with that background there is no reason for you to move on to another path. The mere fact that we moved to something else is because we are not satisfied. The restlessness is still there. Having come to this it becomes necessary that Viveka has to be exercised whether or not we should continue with it.

About continuation of earlier sadhana practices:
Two days back a trainer from Virginia gave a call and asked me, “there was a person who came for training. I studied his condition when he came for introduction and I asked him do you follow any system of meditation or what are the religious or spiritual practices you have”. When queried as to the reasons for asking so, he said “there is a glow in the heart which is very perceptible to me so I asked him”. The aspirant is stated to have replied that he does mantra in the morning. The question is should we ask the aspirant to continue with the mantra or should we ask him to stop with that mantra. In case the aspirant wants a mantra to be given should he be given any one of Om Tat Sat practices. It is a question for us to tackle at the Institute. Every trainer has to understand how he has to tackle this. The best thing for that person is to explain that the practice that he has done earlier has led him to this path and it would be wisdom to continue in the path leaving the mantra. But the difficulty of mental conditioning is there. There is a habit formation. One continues to think about the same mantra again and again, that will come during the meditation also. Those of us who had the experience of practicing a mantra earlier also faced the situation for some time and we were very firm on the path saying that we want to get rid of it therefore we got rid of it. Till one makes a decision to get rid of his earlier practices, this problem is bound to be there. If one does not want to leave his earlier practices, the only mantra that we can ever suggest to any person for practice will be the Gayatri. That is the only mantra which has been accepted by the Master as something which can be permitted along with the meditation and He even went to the extent of saying in some article that this is a must for all people. It does not mean that we will ask every person to practice it. Those who are practicing and have been not able to get rid of a mantra can be asked to change on to this first and then move on to the real meaning behind it, which is the essence of our meditation. Our meditation is taking us to the same place which the Gayatri promises by meaning and farther and much farther. Not only the seven lokas but something beyond that. This is the practical point that can help many people who ask this question.

On continuation of religious rituals:
A question that has been raised was on Karma theory and whether one can continue to have the religious practices. Christians and others who have come to us ask whether they can continue to have their religious practices. I have often told you the essentials of religion. It deals with three functions, namely our birth rites, our marriage rites and our death rites. Hinduism is not a religion for this reason alone. Because there is not one way by which we perform the birth ritual, there is not one way by which we perform the marriages, there is not one way by which we get rid of our bodies when dead. Hinduism does not satisfy the parameters of religion. Very few people appreciate this angle. Ours is a way of life, because religion means these three aspects. So the question has to be understood from this angle. And I personally do not bother whether a person is going to have a circumcision or he is going to be baptized or he is going to be put in some cold water in Tibet. These rituals are of no consequence to spirituality. That is why no spiritual person bothers about these rituals. Rituals belong to Religions, we have no reason to fight with them. Because what is there, what ever is there let it be there at its own place. The Marriage rituals will be going on. We have our rituals, he has his rituals. Whereas when it comes to the question of burials, fundamental differences are there. Some religions do not believe in rebirth and a person who does not believe in a re-birth does not have anything to do with spirituality. Because spirituality is the awareness that one has got a body which is not confined to this body. People who do not believe in re-birth are only talking that body will not be re-born. Naturally body will never be re-born. This should be conceded. But they will slowly understand that there is something called astral presence and it should not be a matter for us because so far as I know a large percentage of Christians do not go to churches. Very insignificant portion of them go to churches. Church goers are more in South Africa and Southern India than else where in the world. Other countries need not bother about that.

On Continuation of Rituals:
So far as religious aspects are concerned, here also one can say the same thing. If someone wants to do their small rituals let them do so. There is nothing wrong about playing with dolls. There is nothing wrong in playing with small marriages. I know, we used to perform these marriages as small children. Even at 60 years or 70 years if someone is happy doing so, let him be happy. Why should we disturb his happiness. We have understood that it does not lead him to the Ultimate.. When he understands this aspect we are happy and perhaps more happy.

Concept of Vairagya:
Vairagya is a very complicated concept. Vairagya for a grihasta is something that is not known to the Westerners, thanks to the excellent services of the missionaries. Christian missionaries have projected us to be as those who are not interested in this world and we would always be interested to get into our grave. The fact is, they were such and we were never such. But they thought, that is the way in which they should present us. India has been presented to the outside world as a very poor country. If one can calculate the amount of gold each one of our household possess we can assess the wealth in our country. We do not really bother about these facets in our country. We talk about first being a detached observer and then detached in our action. Modern management theories tell this objective method of observation and the objective method of working as the most effective and efficient manner of work itself. When we are not involved in the work our performance is the best. That is what Maslow and others have been talking about. Most of us know what Maslow has stated. So we should know that the performance goes very high when we are not involved and Babuji Maharaj gives us a small story of a person who is sick, attended by two nurses one of them closely related to him and therefore always getting into confusion and the other attendant not attached to him and working most effectively. This has been referred to in “Silence Speaks”. One can read the anecdote and then say this is exactly is meant. When we talk about Vairagya we talk about the detachment to the result of our action. Not the karma sanyasa but the karma phala tyaga as we call it and in fact we don’t bother about the result. Babuji has said “if you think about the result in advance already your energy has jumped into it and therefore your performance is low and you are not with your full potential”. Two channels have formed. One channel has already jumped out of us and we have only got the partial power. If we want to be effective in our work we have to forget about the result of our work. This angle of a psychologist coming from Babuji Maharaj is something to be noted. As a student of psychology I appreciate it because of the energy jump concept and it is given in one of the messages. So please do understand the sanyasa aspect as stated in our system.

About other Religions:
I am not here to give you a brief on Hinduism because Hinduism is too big a subject. Really what it means also nobody knows. I atleast don’t know. When somebody asked me what is Hinduism? I said I don’t know. Then how do we come to know. If one is born as a Hindu one will know something of it. No Hindu knows fully about Hinduism. No Non-Hindu naturally knows anything about it. Only we can know something of it and each one of us knows some portions of Hinduism. This is the basic comprehension we should have. Never get into an argument with any person. It serves no purpose. If he is so much interested ask him to read Radhakrishnan’s Hindu way of life. Because if they ask you what is your method of cremation? You have no answer for this. What is the answer one can give. We really don’t have an answer for these things. The best thing would be to say we don’t know and that this is the way of life. Hinduism is a way of enormous tolerance. If somebody queries us as to our way of life? Our answer would be that it is tolerance. Tolerance to everything conceivable and inconceivable. That is spirituality, pure spirituality. Hinduism is pure and plain spirituality. But that it has led into so many beliefs is obvious as every thing is permitted. These things will happen over time but wise people will think something different. That is what the great man in the Brihadayanka Upanishad said.
Babuji says that meditation becomes heavy. At higher stages meditation becomes heavy. It is not possible to be in meditation. Of course he does not elaborate. Because he was addressing people like us and we must be getting scared with these concepts. Whether we will accept it or not. But those of us who meditate, know we don’t like to feel separation between us and it. Meditation means where there is something to be meditated upon. There is an object of meditation. So it pulls us out and we are out of it. When no twoness is experienced then we are out of meditation. And when we try to insist that we should sit in meditation we feel restless and feel like getting up and going. Many of us feel this. Many of the advanced persons must have been feeling this, whether they have expressed this or not I do not know and only their diaries will show that. But this particular feeling I have had many times. But we return again. Because the call of homeland or the call of the beloved is such that we would like to get back. We seem to be seeking some extraneous factor. We seem to be seeking and we are not content with oneness. However much oneness has been accepted as the goal by us we are not content with it. Oneness is experienced, nothingness is experienced. Still we try to push it out. Nothingness is made into an object. Funnily in our mind nothingness is made into an object and that object is sought for again and again. This is another fallacy in higher stages of meditation. We have to come out of that also.

Karma Theory:
Karma theory is something no body can question. Karma theory is absolutely right. Karma theory has been fairly established by various types of facts apart from the logical conclusions of the theory itself. There is no other logical way of trying to explain things. Cause and Effect theory applied to the moral plane is the karma theory. Simply said, Karma theory is cause and effect theory applied to the modern world. Some of the modern physicists may question whether the cause and effect theory is applicable now. I am very conscious of the modern theories that are there which question the validity of the cause and effect theory. Is there a cause? Is there an effect? It is very big question mark that is dealt by the people of electronics. I do not know. At present we are now satisfied with the cause and effect theory. Let us wait and see if they are going to give some other reason, some other theory which is logical. I speak and you hear. There is a cause and there is an effect. This is what I know, Simplest way. So the same thing applied to the moral plane will invariably lead us to the theory of re-incarnation or re-birth. On this aspect lot of books have been published. I don’t think we shall delve into this. If one is interested in knowing something about it there are some messages which talk about the Karma theory.

Need to address the problem of Sensuality squarely:
Messages, I think are something which we should read again and again, delve into that and meditate upon each sentence trying to make out the real meaning. Understanding English is something different from meditation on what Babuji has written. The thought that is expressed within the words is much more important than the words themselves. Only when we meditate do we get the real meaning.
So each trainer has to insist on the point A and B meditations and it should be done in the way in which it has been advised and it’s also reasonable on our part to explain what are the benefits that are accrued from it. Because, sensualities are the basic maladies of modern life. These meditations on Point A and B attack these maladies. It is a remedy thing that Babuji Maharaj has given. Problems of sensualities are age old facts and many people are seeking relief from these, but we don’t talk about it mainly because we have been accustomed to think according to the Victorian ethics and we know that certain things are not supposed to be talked in public. Today we are in an entirely different world where nothing is obscene in public. Whether it is an index of civilization or not an index of civilization I leave it there. So that being the case, it becomes necessary for us to very squarely attack this problem. Without any qualms, without any restriction, without any apologies. We have to tackle, but this is our problem.

Need to understand the Logic of the practices of PAM –
“Surely what our elders have said is what has guided us. But what they did will not guide us”. Cleaning is one aspect, which must be understood very well and must be very assiduously practiced. Many comparisons have been given by Rev. Eshwar Sahai, Rev. Varadachari, myself and many others who tried to explain Babuji Maharaj’s system with many of the practices in the tradition trying to tell but the main theme is not given up. We are trying to modify it, we are trying to suit it to the modern circumstances. But this seems to have given many people an impression that the old things as they are, are permissible in our system. They are not. This is where I had some tough talk with some people who said that they get up early in the morning and do their rituals and say that is what our ancestors have said. Surely what they have said is what has guided us. But what they did will not guide us. Each generation will work out it’s own methodology of finding its own salvation. Nobody succeeds by trying to copy a person like Chanakya. His was the best method on that day. There is no doubt about that because he succeeded. There is no point in saying that we want to do something trying to say that some old man Vipranarayana behaved similarly or some other Nambi had behaved like this. When we reflect on the great men of the past we try to get some inspiration. Under very adverse circumstances also they were able to keep up their goals and they succeeded. That is the lesson we have to learn. Not to go to temples which they visited. Not the monasteries they lived in. Surely not. Then we are just trying to go back into the past. Those of us who have been seriously studying the birth and death problems know that there is something of a sheath which requires to be torn for getting out of this cycle of birth and death. Some of you might have tried this also. I don’t deny the possibility. I am aware of certain things. But there is a gap between that and the spirit. Beyond the mind, spirit is there and there is a gap there. If this is broken, spirit alone stays and that is what exactly is sought to be done when the diversion of the flow is turned towards the Atman. The thought membrane in the heart requires to be shattered. Then there is no question of rebirth. But that does not happen during the life time. It should become some thing which when touched should be get broken. It should become so very thin. The woof and the warp both will not exist. First it is the woof then warp. Warp is what we are trying to get rid of through cleaning. The woof takes time. That’s what we attend to at the end of the day during cleaning. So long as these threads are there the superficial ash is always there, though it is burnt out. That gives the flame. These are visible things. These things become visible only when we become sensitive enough.
Sensitivity comes from the purity of mind. Without purity of mind there is no other way by which we can become sensitive. Sensitivity is not a gift. Sensitivity is surely not a gift, it depends on the purity. You must have seen the Muslims trying to really spoil all our WC’s with enormous number of bricks here and there. That is the extent up to which they applied the purity concept. In a country where there is no water perhaps that is the only way. Suchi and subhrata has always been talked about as essentials. Our mind must be always clean. Without saucha and subhrata it is not possible to become sensitive. If we want to still say that with all our blemishes, we should be accepted by God maybe it’s alright from a different angle. From a Yogi’s point of view it is not alright. There is a difference in approach. Goals also are there. Once we are seeking relief that we want to be rid of all the burdens and all attachments we can’t say that this particular habit of ours or a way of thinking of ours is something that we are not prepared to give up. That means our goal is terribly compromised there. When we want nothing then we have to give up everything. If one does not want to give up a particular thing, fine, keep it as long as one wants. Habits are peculiar dolls which we have. We continue having these blemishes and still try to think about the Ultimate. This may sound alright for some intellectual purposes. We may fool ourselves. But sincerity is what is lacking here. Sincerity means doing what we promised to do. When we have promised to do something we have do it and when we have promised something for ourselves also we have to abide by it. It is not for somebody else that we are sincere. We are sincere to ourselves, our goal. So in the process anything that comes in between naturally takes lesser precedence if our priorities are established. If our priorities are established and our sincerity is there, naturally we will not give excuses saying that under these circumstances one could not do meditation or one could not attend to the cleaning or one could not do their prayers. All these exceptions are given because our priorities are affected and our goal clarity is terribly compromised.

Distinguishing features of PAM vis a vis other systems:
When we have used the word PAM we are trying to say that pranahuti helps us in this system. How can one stay at the higher plane of consciousness when every second he is pulled down. This is the common man’s problem. He faces it. One thing is determination on his part and second thing is awareness that the Master is there to help. This awareness of help that we get from Babuji Maharaj, because of the connection that has been established with us on the day one with his consciousness, which seeps into our every pore of our being, every second whether we like it or not whether we are conscious of it or not. Every second this consciousness is seeping into us. This enables us to move forward. Awareness that there is a person who is helping us all the time is what we stress in Pranahuti Aided Meditation. We have to mediate, we have to do the exercises but what has to be understood is that the effect of Pranahuti is there. Once it is given it is something that subsists. This has led many people to think that one has been introduced and that’s about it. A person goes to a guru, he takes a mantra, the Guru tells a method of practice, the Guru may see us or he may not see us, he may visit us annually or he may visit us once in a decade. This is the way in which it has been going on. On the contrary in our system we say we give individual sittings, we try to watch the aspirants condition. An aspirant comes for a satsangh and in the satsangh the quality of meditation is different and we explain to the aspirants please experience this, understand the effect of the Pranahuti. From this angle alone we came forward with the Pranauhti article in Imperience which we have published. Pranahuti is not everything. It is some sort of an assistance that we get for our sadhana. Sadhana angle itself is likely to take a distortion in the sense that many people may say that their sadhana is capable of getting them to the Ultimate though there is an unwillingness on their part to yield. These aspirants do come forward with an answer saying that they are prepared to the yield to the Ultimate. The word Ultimate has got as much meaning as it conveys. One doesn’t really know anything about the Ultimate and then it is a belief of help of a source and which belief has no tangibleness. Because whenever divinity wanted to work it has worked through some persons only. Divinity is incapable of working from the blue skies. Divinity requires a person to help. That is why we say you better take assistance from some person in the path and the best person is the one in whose presence your thought seems to get silenced. Not get silenced, seem to get silenced. Thoughts do not seem to have the same amount of force when an aspirant sits with his trainer or when an aspirant sits in meditation with his trainer it makes him feel somewhat better, some calmness descends into him. The strife is reduced, the stress is reduced, the depression is reduced. And that is the index that is being given and there is no change in this. When we read Aurobindonian literature, we get the same thing. The cases of Ramakrishna Paramahamsa and Swami Shivananda are also the same. No person has given any other definition except quietness, quietitude, silence, peace, happiness, bliss. These are the words. Some of them are used alternatively. Some of them in substitute for each other. Some times they have been added as extra qualities. Maybe it depends upon the way in which they have presented their system. But none of them have given a set of people who would be delivering this peace or calmness or quietitude. Neither in the house of sadhana or in other places. In all those cases they said that there is a philosophical possibility also a psychological necessity in sadhana to experience those things. It is Babuji who gave these things for the first time. This is the distinguishing feature of Pranahuti Aided Meditation which shall not under any circumstance be confused with any other system of philosophy. It is a philosophy in action. That is why Dr. Varadachari goes to the extent of saying Aurobindo promises, Babuji delivers. The supra-mental consciousness is something that is delivered into us and much more than the supra-mental consciousness is delivered into us. The supramental, as per my understanding of Aurobindo is as follows- The upper portion of heart which Lord Krishna talks about is the Atma, the superior Atma we have got or the Daivi pravrutti that we have is the equivalent of the overmind of Aurobindo. When you come to the Ajna and Sahasrara it is the supermind. Aurobindo thought that the supra-mental consciousness once it descends into all of us we should be living in a different way. Whether his dreams have been realised or have not been realised, it would be improper on our part to talk about. Let us leave it to the wisdom of the followers of Aurobindo and Aurobindanian system to see whether they got it or not. But we talk about the consciousness which is far above that of the supra-mental consciousness and which is the same as that of the Ultimate.
The Ultimate consciousness or the zero consciousness or nothing consciousness or nirvana consciousness as Buddha talked about and much more than that is what we are talking about. Now will we be coming to the borders of Buddhism when we talk about Nirvana. The meditational exercises of Buddism are as follows. In their system of sadhana they give various logics, first thing is one has to be conscious of his being a man, meditate on this particular thing, develop the qualities of man. This process takes about 15-16 years of practice, then one starts the meditations connected with the Metha meditation. Metha meditation is superior, Karuna is called as compassion and Mytri is called as Metha. Meditation on metha is for 8 years, then a man is permitted to meditate upon the Nirguna. Nirgunopasana is not something that is permitted in our tradition. To start with they said one has to go through all these things, understand the uselessness of all these things then come to this system of meditation. We have got the good fortune to straight away start at this level and some people would like to go back. If their exercises have not been done well and if they want to go back, I don’t think anybody can prevent them from doing so. But eligibility for Nirgunopasana is not a stage, Nirgunopasana eligibility is something which has to be achieved i.e, by such time Nirgunopasana is attempted we should be capable of sitting in a concentrated way. Now this is something that is not possible. In PAM we start with this level. We ask to meditate upon a divine light without luminosity, Nirgunopasana straight away, we are going into that and how is it possible? Yes, it is a very very valid question. It is possible because of Pranahuti. It has become possible for us to meditate for at least a few minutes or few hours of the day because of the assistance of the influx of the Divine. Because the Ultimate is connected to us, we are able to do so. The claim of Master, the claim of Dr Varadachari is that on the very first day of our starting the meditation we are connected to the Ultimate. The Pranasya Prana is infused into us. Is it so? It is so is the point which will be proven by Imperience over a period of time. Namely, the quality of the meditation on Nirgunopasana will prove that we are connected to the Divine. Otherwise it is an impossibility. All traditions have so far proved that it is an impossibility and said that we should live for years and years together, “Bahunaam Janmanmanthe”, then one will get into a superior type of life and then in that superior type of life one has to put in effort of 22 or 23 years then one is entitled for Nirgunopasana. Because we did not appreciate this angle we have been projecting our system as if it is one more system to others. I don’t know the damage done to others but the damage has been done to us. We have not understood the importance of the system. Then, once we understand the amount of uplift or the lift that we get in the beginning itself, some handicap in the race, is literally almost putting us near the goal. This is a very peculiar handicapped race where we are almost near the goal. Nirguna is the goal with which we start. That is why Dr. Varadachari goes to the extent of saying we start with the Yoga. We don’t reach the union, we start with the union. Please do understand the implication of this sentence. We start with yoga we don’t end with Yoga. Again Yoga is another word, it is a much abused word in the west. Yoga there actually means only some exercises. We have got to clarify to them Yoga is just not that only, Yoga is Raja Yoga and it is union with God which we have got to establish. That we can establish this after many years of practice is what other systems of Raja Yoga talk about. In our system of Rajayoga we say we start with the union and end with perfect union. It is like a marriage system just as a Grihasta dharma, we marry, really don’t know each other but we are united. We get to know each other after about 30 years or 35 years or 40 years of family life. In the whole process enormous amount of turmoil, enormous amount of disturbances, discussions etc occur. Those who are not able to put on with this are called the bhrastas and then they are called divorcees now a days. They are called bhrastas. God save them, because they are not capable of living together. One need not bother about the reasons or justifications for these aspects. One can only say that they are difficult. When I say Bhrasta I mean, they lost the game. It’s a big game. It’s a tough game. Gruhasta is a tough game. So vairagya vs Gruhasta is what we should explain. Because we start with yoga we don’t have it on the way. Just as one doesn’t have to leave his wife in order to understand her, one doesn’t have to leave God and put him up some where in Kailas and then search for him. There are very many reasons why we should go to those places. They are separate issues. Going there for union makes no sense. Going to those places for Realisation makes no sense. Because in our heart alone we have got to find peace, not elsewhere. Realisation is had only here not elsewhere. Yoga is very clear on this. Tradition is also clear on this. All that tradition says is it is not all that easy. Only when we do all these things will we understand the importance of God, only then will we understand inter-dependency and understand the importance of Saranagati. Therefore we have to go through all these things. But all these are not required. In our system we start with yoga and all other things automatically follow. When Babuji said they automatically follow it is not some sort of a drama that happens, but our own sadhana enables us to understand those things. Sadhana is a must. The word automatically should not be misunderstood. The word automatically has to be understood with reference to the context and that it naturally follows. It is so fast here, keeping in view the umpteen number of lives that we would have otherwise taken. If one keeps that denominator then he will understand the few years that he puts here in sadhana is something automatic. It is not automatic in the sense that he joins and therefore he gets it. That is not possible. This interpretation is what is there with some of the disciples of Babuji, I think we are trying to clarify our position as much as possible. Finally the truth alone will come out. We have to present our case very systematically.