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Sri Ramchandraji Maharaj of Shahjahanpur, U.P. India has presented his system of Rajayoga in more than one manner. In his first book 'Commentary on Ten Commandments of Sahaj Marg' he explained the system from the point of practical methods to be adopted to achieve the desired goal viz. Moderation in daily life. This is broadly the ethics of the system. In his book 'Efficacy of Raja Yoga in the light of Sahaj Marg' he has presented the possibilities of human consciousness for development from the absolutely self-centered one to Divine oriented through various levels called by him as heart region, mind region and central region. In this work he invents two points in the human frame located in the region of chest, 'A' and 'B' and advises meditation on these points for evolution of consciousness. In his book 'Towards Infinity' he has presented the system of various levels of consciousness lying twisted due to the very nature of evolution (involution) itself and identified mainly 13 knots and many more of lesser importance for general assessment of growth of an individual.

Before any person evaluates the worth of the system it is necessary to note what is the goal that the system is offering. The system of Rajayoga presented by Sri Ramchandraji Maharaj has got a definite goal of making the human living happy. Happiness in creation is the aim of the Lord(TC 8) when He manifested Himself as Nature and all creative processes thereafter.

Any system which says that the world is unworthy and is sinful and or qualify it by any such adjectives and exhort individuals to get back to the Lord or His home is asking for something that is different from what God intended. We are all here only to share His glory and be happy. After the span of life expires everyone is entitled to get back to his Home. This can be achieved by following simple ways of living.

This objective of the practice namely achieving happiness is naturally dependent on Peace and Harmony that an individual can achieve. Peace and Harmony invariably involve others in the consideration. Therefore the basic and essential inter relatedness of existence has to be known, realised and then practised. For this the method suggested by the Master is the development of necessary moderation in all spheres of life leading to a balanced way of living.

The system does not propose any austere measures to be practised to curtail Kama (Sex urge) and Krodha (Anger). He gives practical methods of meditation on certain points identified and located by him. He further makes it clear that annihilation of these basic urges will only engender life itself. He says they are God given and cannot be annihilated. He advocates certain purificatory practices in addition to the meditational practices and also advised the individuals to take help from other brothers and sisters who are capable of assisting them in this regard through the system of Pranahuti.

However, he demands that Moha (lust or infatuation), Lobha (greed) and Ahankar (Egoism) are to be tackled by the individual himself through self-restraint or other methods. To achieve this he has suggested the Ten Commandments to be followed. They are necessary if one wants to lead a balanced existence. As for Ahankar, he says that so long an individual is capable and says he is capable, there is no Ahankar. He gives the example of a person who is a Ph. D. and says he is one, there is no Ahankar but if he is not and says he is one such then that is Ahankar. Thus we find a totally different meaning given to this much-dreaded term in traditional methods. More than that, we see through his example that Lie or Falsehood is the product of this Ahankar. So long as a person is bound to truth without giving unwarranted exemptions under which falsehood can be uttered, one can be sure that he is not in the clutches of Ahankar.

The practice of the Commandments given by him appear to be easy for the beginner but as he starts practicing, it becomes clear to him all these are not that easy unless there is corresponding spiritual condition. An attempt is made here based on experience of the aspirants to identify the various levels of consciousness required and the meditation on 'A' and 'B' points to be practised. It is easy to see that point A meditation involves the good of others while point B meditation takes into consideration the development of the self. Therefore, so long one is in the realm of self-oriented consciousness the meditation on point B will be highly useful and necessary. Similarly when the state of consciousness covers other than the self, meditation on point A is useful and necessary.

It should, however, be borne in mind that meditation only on these points 'A' and 'B' will not be enough. These are in addition to the regular requirement of meditation on the heart advised in the morning and the purificatory practice given for the evening. In addition regular individual training with the trainers and Satsang should be practised.

1. First Commandment. To practice this commandment it is necessary that the aspirant understands the temporal nature of existence and the need to detach oneself from sloth and indolence which makes him sleep longer hours than required. It also demands that the importance of the Goal be always kept in mind. Traditionally this was called the development of Viveka and Vairagya.

Therefore, it becomes clear that the Knots 1 and 1a are to be loosened. This can be done by meditating on the point B, located by the Master, which when made clearer makes the goal clearly understood.

2. Commandment 2. To practice this commandment one has to understand that he cannot be confined to the animal level of existence and has to transcend the basal needs level. It also demands that one is clear about need for love and devotion to the Spirit behind all existence.

This also relates to the knots 1 and 1 a and therefore meditation on point B is necessary to be practised diligently.

3. Commandment 3. To practice this commandment one has to have faith in oneself that he can reach the goal apart from the requirements of the earlier states related to 1 and 2 Commandments.

This also relates to the knots 1 and 1a and therefore the practice on meditation on point B is absolute must.

4. Commandment 4. To practice this commandment one should know the essential nature of life that it is simple and one need not struggle always against it. The oneness with all forms of existence can be had only when one knows his integral and inseparable oneness with it. This demands the consciousness of the nature of the individual self.

This relates to knots 1a and 2. Therefore, practice of meditation on point B which makes it clear that Divine is omnipresnt is necessary.

5. Commandment 5. To practice this commandment one should know the true nature of oneself. Traditionally it is called swa-swaroopa jnana. Unless this nature of total dependency on God for existence is known it would not be possible to accept miseries of existence as Divine blessings.

This relates to knot 2 and therefore meditation on point B helps a lot in achieving this level.

6. Commandment 6. To practice this commandment one should know the nature of the self clearly as interdependent with other forms of existence apart from the Divinity itself.

This relates to the condition of knots 2 and 3 and therefore can be easily practised only when one is regular with the meditation on both the 'B' and 'A' points.

7. Commandment 7. To practice this commandment it is necessary that one should know that he is totally dependent on God and mainly his devotee consciousness.

This relates to the condition of knots 2 and 3 and therefore even as in 6th commandment meditation on both the 'A' and 'B' points is necessary. It may be noted that unless one practices meticulously and regularly on these points the stabilisation in 2nd and 3rd knot will not be possible. This alone is the basis on which Devotion in the real sense to the Master develops.

8. Commandment 8. To practice this commandment it is necessary that one realises that there is nothing existent without the Divine and therefore one has to maintain the purity of existence in every sense of the term. Purity demands honesty and piety and to practice them without the awareness of the inherent Divinity everywhere is not possible.

This relates to the knots 3 and 4. Therefore, the meditation on both 'A' and 'B' points alone will make this attainable.

9. Commandment 9. To practice this it is necessary that one fully understands the true nature of his self (as being dependent on God and others) and the need to maintain purity of existence in all respects as Divinity is all-pervasive. This consciousness is the sum total of all the earlier states of consciousness and essentially relates to the knot 5. Meditation on points A and B assiduously and regularly enables one raise to this condition.

10. Commandment 10. To practice this one has to know his humble status before the Divine. Humility is a virtue that develops only when one becomes conscious of the limitations of existence and the infinitesimal proportion of existence over which he deludes himself as having control.

This relates to the knot 5 where the nature of reality in its gross form is had. Mediation on points A and B are essential for achieving this. As a matter of fact the entry to the higher realm of Consciousness marked, as U by the Master is possible only when one has reasonably managed to practice the first 6 Commandments.

To consider that the practice of these Commandments is not all that essential because of the Transmission of the Master or because of the Grace of the Master ever flowing to us is not correct. We have to do our duty. These are Commandments and therefore should be implemented. It may take time but one is sure to meet with success with determination and dependency on Master.