IMPERIENCE        SSS †† ††††† ††

What is new

Trainerís Role


The trainer assists the aspirant in reaching the goal through various methods given by the Master. In order to successfully accomplish the task he uses Pranahuti.

  • Pranahuti is the tool used by the trainer to foment with his own internal divine will power the various conditions in the aspirant and thus give him a satisfaction that he is in the hands of a competent person.

  • The internal spiritual condition of the trainer is such that persons sitting near him automatically feel a certain amount of calmness or peace. This also encourages the aspirant to pursue the path sincerely.

  • The self of the aspirant has to be turned to Divinity. This has to be done so that harmony is developed by him and his Self (Ego) is reduced.

  • The trainer has the knowledge of centers and the energy they contain, and he exercises his will to direct the Divine power coming to him towards the aspirant.

  • Various methods have been given to the Trainers so that they may introduce Divinity into the Abhyasis who are dormant.

  • The trainer has also to do Yatra in the case of aspirants who are not able to progress on their own even in initial stages. This is sought to be done through fomentation of the condition into the aspirants system.

By these efforts what is the moulding that is effected? Master states that 'So long as there was the Balanced state we had no form of our own. We have simply to unfold ourselves and restore our own Balance which we had lost.'

Bodhayanti Parasparam Volume IV - Page No.224

Introductory Sittings

We establish a link with the ultimate source of consciousness which, we are capable of touching namely that of Sri Ramchandraji Maharaj. Beyond that we are not conscious of what it is.

Bodhayanti Parasparam Volume I - Page No. 13

a) First sitting

The very first sitting that we are going to have, we tell the new practicant that this person is getting introduced to God through the masters. We use the word Divine. Dr. K.C.Varadachari as a philosopher, as a scholar he used this word several times, ultimate. Babuji uses the word BHUMA, to refer to that condition which is not the last one, which is actually the penultimate. Ultimate is ultimate only - void. The Bhuma is the one that expresses. The mother is the one that expresses. That connection, that ensures the source. The persons, who are introduced, feel as vibrations as something that moves in their body, some force that enters into them. This is the first parameter that an Abhyasi can have to show that he is experiencing a consciousness of a higher type and during that time he is in an altered state of consciousness. He is not in the consciousness of his body, but something else. There is something of a change. At least temporarily an altered state of consciousness he has, that gives him the quiet that gives him the calm that gives him the peace. This is had in the very first sitting.

Bodhayanti Parasparam Volume I - Page No. 14

b) Second sitting

In the second sitting what is done is we try to give the suggestion through the process of will that this person is moving from the animal state to the human state. Not all of us are born as humans, totally. We are human, we are also animals, it is our duty to reduce the animal and move on to the human level. That is our right. That is the only justification. Then only our existence is justified, otherwise we have wasted, squandered the opportunity. We enable the applicant, we enable the aspirant, and we enable the practicant.

Bodhayanti Parasparam Volume I - Page No. 15

c) Third sitting

In the third sitting we divert the flow towards the Atma chakra also to some extent, so that the aspirant understands the interdependency with God. The flow has to move on. At present the man thinks that he is totally independent. Every animal thinks that it is independent. He does not understand the inter-dependency. Inter-dependency is the concept that is understood only by the man. The animals do not have the capacity. The moment we are established at the human level we will be also given information that we are interdependent. We are dependent on the Divine; the Divine is dependent on us.

There are two aspects which have to keep in mind here. Saswaroopa jnana occurs. Real nature of man is to feel the dependence of the man and also understand that the divine depends upon him to show its greatness, the manifestation, the beauty of manifestation, the work of God is present in the world and the universe. All of us are the work of God and it is our duty to present ourselves in the best form. We cannot present a bad picture of our self without giving a bad name to the creator. We may understand the importance of being perfect only when we know our nature is perfect and he is dependent upon us to show his greatness. If there is no world, if there are no men, then there is no question of anybody talking about the greatness of the God anywhere.

It is our duty as the expressions of divine to show that the divine is great in the respect in which he wants us to show. All of us are not given the same capacities. All of us not born in the same way. Each one of us is capable of perfection. We should move to our perfection and say this is our perfection. If we try to imitate other persons then we are trying to be other than ourselves and therefore we fail. We should express everything that is given to us by God, without any inhibition as an offering to the divine and then say I have expressed you in the best form that is possible. That is the goal. That is the way in which we have to move. For that suggestion is given by the trainer that this man is understanding the nature of his self. These are all the three dynamic aspects of our system, which is done at the introductory sittings itself. Then a will that he progresses on the path is given and he is maintained at that level in the third sitting. These are all the procedures of introduction. This is how the Pranahuti or the support of the master is taken.

Bodhayanti Parasparam Volume I - Page No. 17

What is Fomentation?

Here the question is fomenting. Unless we have got the capacity to foment the others, to say that I foment the other person with the condition to ridiculous. If you are using the hot water bag and if it does not contain hot water, it can never foment. But illusions are many and we have got the excuse that Master will do for himself and therefore you get into a mess. This is the problem. This applies to all, when we try to tell somebody else about this system and if we don't follow the system ourselves a condition which we don't have, the chances are, the other man is not likely to hear what we say. If we have the condition of allowing it, naturally the other man will hear it. Sincerity gets exposed.

Bodhayanti Parasparam Volume I - Page No.427

Every regular trainer is one who has access upto Brahmand and in a sense crossed the Pind desh. The task of training was already sought for by them and has been permitted by the Mahaparishad. Yet on evaluating their work it is found most of them are not attentive to the calls of the Master and entrusting the work itself is becoming difficult and task is being assigned to others by the Master. They seem to be particular of the physical presence of the abhyasi for doing any work but that is not necessary. We should make ourselves automatic transmitters and maintain ourselves at the height and pitch of our real status. We seem to allow ourselves to drop to lower levels of existence; if it is not bestial it is corrupted by jealously, envy and avarice and greed. We are not attentive to the Master and miss opportunities. It is absolutely a must that we are always attentive to the Master and try to come up to His expectations by accepting the work whole heartedly. The need for cleaning the atmosphere, the immediate environs, the people in and around in their area of living etc., are all tasks that are ever waiting for our help. How is this done? Master has used two concepts of

1. Pushing an aspirant and

2. Pulling an aspirant.

The first is done by constant and persistent cleaning and second is done by fomentation. The first one you are already fully informed and any slackness is due to indolence and laziness and lack of commitment. As far as the second one is concerned it is done by raising ourselves to the desired level of higher consciousness and transmitting from that level. If Viveka is sought to be brought in an individual or an area first lift yourselves to that level and being in that level foment the aspirants Viveka centre and similarly in the case of an area attended to.

A trainer is one who has opted to work for the Master. Master says that "Human perfection lies in realising the Master as Master in true sense, and oneself as His slave devoted entirely in His service". Unless this attitude is firmly established in the minds of the trainer, the training is bound to be far below the mark. By developing this attitude the Master says "One created in himself a state of negation which attracts His direct attention and establishes a link with Him. Now it becomes incumbent upon one to discharge his duties in like manner, keeping the link in tact, so that the Master's greatness be engrossed upon his heart and he may be in His direct view". It is hoped that all the trainers will introspect and try to improve their commitment to Master's work.

Bodhayanti Parasparam Volume I - Page No.212

Trainerís role in Purifying the aspirant

The Trainers have an important role in the process of cleaning of an aspirant. The Trainers clean the sadhaka at different times.

The Trainer attends to the cleaning of the Aspirant when introducing him to the system of sadhana. Here the attempt is to clean to the extent required for invoking the presence of the Divinity. Actually it is Master alone who introduces in the aspirant the pure state of Divinity which he is having because this is His work. For the sake of help and co-operation he prescribes certain methods. Therefore it is the duty of the Trainer to prepare the sadhaka for this Divine work. Then the introduction becomes perfect. What should be noted here is that the idea of the Light without luminosity on which the aspirant is asked to meditate upon should be an idea that the Trainer is able to maintain steadily while cleaning the aspirant. If this is done then it can be concluded that the cleaning has been attended to properly. The idea of cleaning other knots in the Pind Desh also is for the purpose of achieving this. There is no yatra that we do at the time of introduction nor cleaning the elements with which the knots are connected.

The Trainer has to attend to the cleaning of the aspirant while giving individual sittings. Firstly he should ensure that he is able to maintain the thought of Divine light which would mean the aspirant also is able to either at the conscious or subconscious level. Then only further process of cleaning the centers can be taken up.

While thus attending to the centers the Trainer should be able to maintain the thought of the knot steadily. This comes naturally only when the center is cleaned of unnecessary ideas or thoughts that somehow got mixed with it due to the Samskaras of the sadhaka. Cleaning would mean only this in this context.

When the Trainer is able to maintain the thought of the Divine light and also the nature of the knot that is being attended at the time, he should wait for instructions of the Master to perform any yatra if the Yatra has not started on its own.

Bodhayanti Parasparam Volume I - Page No.80

What is the extent to which an aspirant can rely on the help of the Master or the trainer to get rid of impurities?

Man has three types of impurities: Mala, Vikshepa and Aavarana. Master states categorically unless these impurities or coverings are removed, inspiration or guidance from the inner voice is meaningless. ("Reality at Dawn", p. 59).

Mala means superficial impurities or dirt that are caused by lack of control over the senses, such as laziness, sloth, attraction to trivia and giving up impulsive tendencies towards sensory pleasures.

Vikshepa means the unreal projections of desires for enjoyment, such as greed avarice, jealousy and others.

Avarana means the layers of grossness due to past Samskaras or impressions in the five layers of our being named as Physical, Vital, Mental, Aspirational and Ecstatic (Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya) which drag a person down through formation of the Antahkarana (Inner Apparatus that moves from one life to another called as Jiva) and form as a barrier for the Union between man and God which is the primary right of every human being.

How then are we to get rid of these impurities? What is the role of the aspirant and what is the extent to which he can rely on the help of the Master or the trainer?

By practicing sincerely the Masters' Commandments one can easily avoid the mala or dirt. Avoidance of mala is the basic duty of every aspirant.

Bodhayanti Parasparam Volume I - Page No.70

Vikshepa is really the base for all impurities. Our desires seem to be capable of making us lose all sense. The desires range from those arising out of sensuousness leading to anger, rage to fine shades of egoism. The emotional problems arising out of attachments wisely stated as Eeshana Trayas (namely attachment to Wife, Sons and Properties or Money). These are the real problems before an aspirant. Master therefore, advocated certain practices to be performed by the aspirants to check their influence on the aspirants.

The meditation on points A and B advocated by Master are meant to check the mental tendencies caused by impurities (Vikshepa) on oneself who is other wise pure and should be done assiduously by all aspirants.

Bodhayanti Parasparam Volume I - Page No.74

To rid ourselves of these aavaranas (which may be almost equated with the 23 concentric circles consisting of the layers of Maya, Ego and Splendor) is not an easy task to be accomplished. Here comes the assistance of the Trainers and the Master.

Bodhayanti Parasparam Volume I - Page No.76