Essay on Evolution of Sahaj Marg From Ancient Vedic and Yogic Times

7/23/2019 Essay on Evolution of Sahaj Marg From Ancient Vedic and Yogic Times

1/30

EVOLUTION OF SAHAJ MARG FROM ANCIENT VEDIC AND YOGIC

TIMES TILL TODAY

I worship Sadguru Sri ParthasarathijiMaharaj, the greatest Yoga

teacher, and who shows the essence of the Vednta (the end of Knowledge)

through the yogic method of SahajMarg.

I offer my heart-felt gratitude to my beloved Master for giving me an

opportunity, courage and encouragement to share my thoughts on the topic

Evolution of SahajMarg from ancient Vedic times and yogic times till today.

At the outset, I would like to tell you that this subject is very vast;

much deeper than what I thought it to be, for, I have to analyse some of the

basic concepts as a student of Sanskrit, as a research scholar in Yoga and

also as anabhyasiof Shri Ram Chandra Mission following the SahajMarg

system. I have come across many people, learned and illiterate,

academicians, philosophers, intellectuals, scholars in science, literature etc.

orthodox and rationalists and those who follow some gurus and practise

some aspects of Yoga. Almost all of them have expressed their ignorance

about SahajMarg with a few exceptions, who questioned the efficacy of this

system and accepted intellectually the teachings of our great Masters, Rev.

CharijiMaharaj, his Master Rev. Babuji Maharaj and that of the Adi Guru

LalajiMaharaj. The orthodox people have been suspicious about our claim

that God-realisation is possible within this lifetime and that too without

observing any rituals and practice of penance and other austerities. Somehave asked whether our practise has got Vedic sanction by quoting some

passages from the Vedas and Purnas. Some have told me or accused me

that I was a Nstika (a non-believer of God or the one who does not accept

the Vedas as an authority), because I did not go the temples to worship God,

did not perform rituals andBhajansas others did. I am sure many of you

too would have faced such situations.


2/30

Before answering to such criticisms, I would like to emphasise that I

have never cared for these things. For me, right from the beginning of my

Sadhan, whatever Rev. Master (Chariji) has said is the prama

(authoritative statement or valid means of knowledge). I mean it sincerely

from my heart and I accept His words as such. But, as a student of

Sanskrit and Yoga, I have always tried to reply to these questions quoting

from Upaniads and other texts. I repeat, SahajMarg stands on its own legs

and does not need any substantiation or support except the Master, but to

converse with others who feel that our practice is contrary to the ancient

tradition prevalent in India, it is good to know certain aspects of SahajMarg

from the perspective of sacred scriptures. I would like to emphasise that

SahajMarg stands on the foundation of the great truth expounded by our

Vedas, Upaniads and theGitand in fact, the sacred text of any religion.

But, a foundation itself is not a structure. It does not solve any purpose if

no building is constructed on it. Similarly, no building can be constructed

without any foundation. The foundation should be deep, strong and capableof withstanding any damages to the building. The building, in turn, should

be strong to protect those whose dwell in it.

Rev. Babuji Maharaj has recorded inThus Speaks Ramachandraji, I

studied all the past systems and removed their defects in our Sanstha. So,

it is obvious that He did know about other systems and Rev. Lalaji Maharaj

certainly had a profound knowledge about Vedas, Upaniads and other

sacred texts, as could be seen from his writings.

But what is Veda? Veda comes from the rood vid to know.

Since, it gives us the knowledge of such things which cannot be known by

other means and since it deals with the Ultimate Knowledge, it is called

Veda. But an text in Yoga,Sivasvarodayasays,

na vedam veda ityhuvedevedo na vidyate|

Paramtm vedyate yena sa vedo veda ucyate


3/30

(The learned do not the Veda as the Veda or knowledge, for there is no

knowledge in the Veda. That by which the Supreme Soul is realised is called

Veda).

According to this statement, the word Veda cannot be confined to

any particular text. Also, we find that there has been evolution even in the

understanding of the Vedas and also in the Vedic texts. For example, in

ancient texts, only three Vedas were accepted aspramaand it took a long

time forAtharva Vedato be accepted as the fourth Veda. The

Mahbhratais given the status of fifth Veda. So, any authoritative text

which can lead one towards the Ultimate Reality, in the right direction can

be called the Veda. That is why I would venture to say that the words

spoken by and written by Rev. Lalaji Maharaj, Rev. Babuji Maharaj, Rev.

Chariji Maharaj and Rev. Kamleshji Maharaj are also Vedas.

Further, there is no compulsion for anyone to have the mastery over

the scriptures for realising the Reality. Rev. Babuji Maharaj has

categorically said that whatever He has said is only based on his personalexperience. ThevetvataraUpaniad(IV.8) also echoes the words of Rev.

BabujiMaharaj. It says

co akare parame vyoman yasmin dev adhivive niedu|

yasta na veda kim c kariyati ya ittadvidus taimesam sate

(Of what avail for the Vedas to him , who does not know that indestructible,

highest ethereal Being, in whom the Gods and Vedas reside? Only thosewho know That are satisfied).

In theBhagavadgt(XI.48), Lord Ka says,

navedayajdhyayanairnadnainacakriyabhirnatapobhirugrai

evarpaakyaahanlokedrautvadanyenakurupravra

(Not through the Vedas, not through the sacrifices, not through the

offerings, nor by various activities and not even by sever penance can one

attain Me.)


4/30

Also, He says (II.24), traiguyaviayvedanistraiguyobhavrjuna

meaning the Vedas consist of matters pertaining to the threeguas. O

Arjuna, you should go beyond three guas.

From these and other such statements, it is clear that the scriptural

knowledge is not a must for God-realisation. Then dont these sacrifices

(ygaandyaja),mentioned in the Vedas serve any purpose? Some may

ask us this question. My answer is, Let us go to the firstyajamentioned

in the Vedas. In thePuruaSkta, we have the reference as follows:

yatpurueahavidevyajamatanvata.,

tayajabahiripraukanpuruajtaymagrata and

tenadevaayajanta

This shows that thePurua, first-born, Himself was offered in the

yaja.

What isyaja? It means worship (from yaj meaning to worship).

What isPurua? Yska, the great etymologist, says in hisNirukta,

purieteitipurua, i.e., one who sleeps in the city isPurua. Here, the

body is said to be the city, there arekarmendriya,jnendriyaand heart as

the Fort wherePuruadwells. Now comes the wonderful system of Sahaj

Marg. Here, the Master awakens the dormant energy of man by removing

the impurities in the form of impressions (samskras) that are surrounding

the Soul (Purua) and through HisPrnhutior transmission. This is

sacrifice in the real sense as the Guru has to sacrifice Himself to awaken theSelf within the seekers which ultimately is His Self! It is a wonderful

process and that is why the KahaUpaniad (II.7) says

caryovaktkualo'syalabdhcaryojtkualnuia, i.e, Wonderful

is the teacher, wonderful and equally intelligent the student. Wonderful is

he who comprehends It when taught by an able Master. The other

sacrifices likeAgnihotraetc., cannot lead us to immortality. This has been

discussed at length in the Vedantic texts. But SahajMarg aims to bring


5/30

everyone to the Ultimate within this lifespan provided we co-operate whole-

heartedly with the Master (or theGuru).

Thus, briefly put, SahajMarg recognises the existence of the Ultimate

Reality, but unlike other systems which stop them at this point, it goes far

beyond in bringing the sincere seekers to that state through the help of the

living Master.

Now, what about Yoga? We know that Yoga had been practised from

time immemorial. We have seen Yogic postures in the Mohenjodaro and

Harappan excavations. In the Vedas, there are references to Yogic concepts

and in the Upaniads, there are innumerable references to the practice and

philosophy of Yoga. Patajali, the propounder of the Yoga system (who came

much later to the Vedic period) systematised the ideas and brought them

together in hisYoga Stras. There were many commentaries written on

thesestrasby scholars and saints. During the 11th- 12thcenturies, due to

the mixture ofgamicrituals and Tantric practices, there came divisions in

the Yoga school such as Haa Yoga, Mantra Yoga and Laya Yoga whilePatajalis Yoga system was called as Rja Yoga.Patajali has given more

attention to the mind whereas the Haa Yoga has given more importance to

the physical aspects. But the Haa Yoga texts have said that Haa Yoga is

only a preliminary to Rja Yoga. Patajalis system advocateskaivalyaor

oneness with the God as the highest goal. But, he has not given any specific

practice for this purpose. The third pda (vibhtipda) or chapter of theYoga Strasgives many a hint for practising concentration on different

objects and the occult powers derived through them. Patajali himself says

that those powers have to be overcome as they are an impediment for ones

spiritual progress. Now, why should he do this? It is like tempting a young

child with a sweet-coated poisoned pill, isnt it? That is why the SahajMarg

does not deal with any occult power, nor are theabhysisgiven knowledge

of such powers for these would take them away from the goal. SahajMarg


6/30

offers the straight method, the perpendicular path, the royal path, the Rja

Yoga, modified and altered to suit the needs of all of us where there is no

room for harm either for the body or the mind. It just instructs about what

should be done and asks one to do what is necessary. Another great

advantage in this system is the availability of the living Master, who

constantly guides us all, has a watchful eye on all of us and takes us all in

His shelter. The third advantage is that SahajMarg does not stop with

NirbjaSamdhi(NirvikalpaSamdhi), but goes beyond to offer us all the

SahajaSamdhi, a state of perfect inner absorption even in the waking

condition! Fourthly, there is no room for any difficult practices like

austerity, penance, breath-control etc. In short, it is the supreme, natural

path for the seeker where the divine Master lifts them by his life-force to live

in God and by God Himself. It is the divine way through love, devotion and

faith1.

Yoga means Samdhi, union and joining according to different

etymological rules. Patajali has defined Yoga (YS I.2) asyogacittavttinirodha, i.e., Yoga is the cessation of the mind-stuff.

Among the many meanings of Yoga in the Git, Lord Kas two

statements are well-known. samattvayoga ucyate (Yoga is the balance)

and yogakarmasukaualam (to bring out the best in ones

activitiesisYoga).Yjavalkyasays, sayogo yoga

ityuktojvtmaparamtmano (The union of individual Soul and theSupreme Soul is the Yoga). We have other such meanings of the word Yoga.

But all these definitions help onlyin making the problem more complex.

SahajMarg gives theabhysithe condition of the real Yoga, the merger with

the Ultimate Reality, through the divine flow ofPrnahutifrom the Supreme

Master, who is the goal.

1cf. Sahajmarg, the New Darsana, by Dr. K.C. Varadachari


7/30

Thus, we can see that though SahajMarg accepts the Trust expounded

in the Vedic, Upaniadic and Yogic literature, it goes far beyond in helping

thesdhakato realise and merge with the Ultimate Reality, which is called

Layvasth, within ones lifetime. It is commonsense that everything must

evolve higher and higher, deeper and deeper, subtler and subtler, greater

and greater; otherwise, its existence becomes stagnant and fixed.

Unfortunately, in our country, we always glorify the past; but, what about

the present? Out of the present only the future comes. By sticking on to

the past, we live in the past and we dont contribute anything for the present

or the future. Rev. Master Chariji has rightly said we should neither live in

the past nor in the future, but always in the present. Similarly, it is

applicable in our spiritual pursuit also. Those who had been clinging to Rev.

Babuji Lalaji Maharaj even after His mahasamadhiwere given strict

instruction by Him to obey and abide by whatever His spiritual

representative, Rev. BabujiMaharaj ordained. After Rev.

BabujiMaharajmahasamadhi, the same law holds good. He has very clearlysaid, Even the remembrance of the Reality is only a remembrance and the

Reality Itself. In a nutshell, we can say that SahajMarg emphasises the

need to lead the real life within this lifetime taking only the essence from the

sacred literature and leaving out the unwanted elements. Since, it is a very

vast subject to analyse deeply, the diverse aspects of SahajMarg and

corresponding statements from the Vedas, Upaniads and other scriptures,

only six topics are dealt with in this article.

1. The Concept of God

2. The Importance of Guru

3. The Importance of Mind

4. The Significance of the practice of Meditation, Cleaning and Prayer in

SahajMarg System as the means of realising the goal.

5. Goal according to Sahaj Marg.


8/30

6. Transmission as the means of realising the goal.

Only a brief summary of the above is given hereunder.

1. The Concept of God

From time immemorial, man has been worshipping God, either as

impersonal Power or the Creator or the Base, or the personal God, Ideal,

Lover, Protector, or in any other form according to his aesthetic pleasures.

Simultaneously, there had been also a question as to the need of accepting a

God and if He exists, the nature of such a God. Different systems of

philosophies have advocated different views.

If we go back to the Vedic period and pre-Vedic period, we see that the

people were worshipping the Nature as God (dhibhautika). Then, they

started worshipping the different powers behind the Nature (dhidaivika).

In theg Veda,we have hymns addressed to different deities Indra,

Varua, Agni and others, glorifying each one of them. But, we can also see

that they worshipped these gods either out of fear or expecting for some

fortunes, health, removal of enemies etc. Then the prominence of iva,

Viu and Brahma Trinity, as they are called, with their respective functions

as destroying, protecting and creating. But when the Vedantic system and

especially theAdvaitagained popularity, the God was conceived as

attributless (nirgua) while other systems considered God as with attributes

(sagua). WhileSahaj Margdoes not criticise the views of the other

systems, it goes far beyond all these. Rev. Babuji has said that God is

neither Sagua nor Nirgua, but beyond both. He is what He is. In fact,

Rev. Chariji Maharajhas pointed out many a time that the concept of God

asSat-Cit-nanda,as advocated byAdvaitinsis at a very lower level. The

scriptures too support His view. TheNsadiyaSktaof theg Vedasays,

Nsadsnnosadsttadnm (There was neithersat(existence) norasat

(non-existence) at that time) while referring to what was there in the


9/30

beginning before creation. In the Upaniads, we find contradictory

statements TheChndogya Upaniad(6.2.1) says,

sadevasaumyaidamagrast, i.e., Oh, dear, only existence was there in the

beginning. The same Upaniad (3.19.1) says, asadevaidamatrast, i.e.,

non-existence was there in the beginning. Rev.Babuji Maharajhas very

correctly called THAT as Non-being-Being. TheBhagavad gtalso

supports the view ofRev. Babuji Maharaj.Lord Ka(II.16) says,

nsato vidyate bhvo nbhvo vidyate sata

Ubhayorapi do'ntas tvanayos tattvadaribhi

(The Unreal does not have existence and the real does not cease to exist.

The truth has been realised by Seers by going beyond both these).

While seeing the Cosmic form of the Lord, Arjuna(XI.37) says,

tvamakarasadasattatparayat(You are the Imperishable and are what

is beyondSatandAsat). Hence, there is no room for duality when we

transcent both. Therefore,Rev. Babuji Maharajhas very rightly called

That as Non-being-Being! Coming to the aspect of Cit, Rev. Master has

said that if we accept Cit we should accept themanas(mind). ButRev.

Babuji Mharaj has said, God is mindless, which is reflected in the

Muaka Upaniad(II.1.2) also apro hi amanaubhro hi

akartparatapara.

As fornanda(Bliss),Rev. Babuji Maharajhas pointedout that we

have to transcend bliss2. Therefore, the concept ofSat-Cit-nandaas

representing the Ultimate Reality is not acceptable andSahaj Marggoes far

ahead of this.

2Complete Works of Ram Chandra(Volume I) (p.13) ..the end of Reality is

the real Bliss. When that too is gone, we have reached the destination. Thatis the highest mark which is almost inexpressible in words.


10/30

As for worshipping God as Power,Rev. Master Chariji Maharajpointed out

once during a discussion that if we accept God as power, we have to accept

disintegration in God, for when power is generated, there is disintegration.

Hence, God will cease to be omni-pervasive. So,Sahaj Margdoes not accept

this view also. Regarding idol worship,Rev. Babuji MaharajandRev.

Chariji Maharajhave repeatedly pointed out the limitation of such worship.

Therefore,Sahaj Margsays that God cannot be seen, heard of, touched,

smelt or tasted by the organs (indriyas) we can only experience the

condition. That is why our prayer says ..to bring us upto that stage. Rev.

Babuji Maharaj has rightly cautioned that no one should talk of God unless

he has experienced That. Further, it cannot be taught, but can only be felt

by the grace of theGuru, who comes in the human form to take us all to

that Base,Bhma, Tam, Zero, Nothingness, otherwise known as God or

Brahman. Hence, we say that Guru is God.

2. The Importance of Guru

This grand statement that Guru is Godbrings us to the next

important aspect of our discussion,viz., the importance of theGuruand the

significant role that He plays in our life. Swami Vivekananda has said,

Know yourGuruas Brahman and Lord Ka too has said, know your

Guruas myself (cryamvijnhi).

In Indian tradition, the Teacher or Preceptor or thecharyaor the

Guru has always been held in high esteem. We have this well-known verse

in Sanskrit.

gurubrahmguruviugururdevomahevara

gurusktparabrahmatasmairguravenama

This says that theGuruis the Creator (Brahm), for He creates the

disciple. According to our tradition, we are twice-born (dvija) the first

birth is when we are born out of the mothers womb the physical birth.


11/30

The second birth is when one is initiated by theGuru.Guruis the protector

(Viu)as he protects the disciples from many obstacles that come across in

their path of journey (yatra) towards the Ultimate Reality. He destroys (iva)

thesamskrasof the aspirants. That is why the derivation of the word

Guruis given in theAdvayatrakopaniad(16) as,

guabdastvandhakra syt ruabdastannirodhaka|andhakranirodhitvt gururityabhidhyate

(The syllable gu stands for darkness or ignorance and the syllable ru

stands for its removal. Since, he removes the (inner) darkness or the

ignorance, he is called Guru). TheGuruis the Ultimate Reality

(Parabrahma). Thevetvatara Upaniad(VI.23) says,

yasya deve par bhaktiyath deve tath gurau

tasyaite kathit hi arthprakante mahtmana

(These truths, when taught, shine forth only in that great Soul, who has

supreme devotion to God and an equal degree of devotion to theGuru).

Thus, the scriptures proclaim the greatness of theGuruand equate

theGuruto God Himself.

Sahaj Marg accepts the view but has gone far ahead of this concept.

Here, the importance of theLiving Master(asGuruis addressed) cannot be

explained by mere words but can only be experienced. That does not mean

that Sahaj Marg advocates gurudom or one should become a slave of the

Guruand serve him all through his life. What our system say is that since

God does not possess any organs and mind, He cannot receive our prayer

and come to our rescue. But theGuruin the human form possesses the

mind and more importantlythe heartfull of love and compassion for all the

beings so that He is able to serve all at the appropriate moment. Since the

livingGuruunder the Sahaj Marg system is established in God, He is divine

and hence, Omni-pervasive. So, a sincere prayer in the heart by anyone

from anywhere in this vast universe reaches Him instantaneously and


12/30

necessary action is taken automatically (This is done so naturally!) That is

why Lord Ka has said in the Git (XII. 5)

kleo'dhikarasteamavyaktsaktacetasm, avyakt hi gatirdukha

dehavadbhiravpyate ,i.e., it is futile to worship the God in His

unmanifested form. So, he suggested to Arjuna to worship Him, love Him,

dedicate everything to Him as He was the Master in loving form for Arjuna.

If we look at theBhagavadgtandKaha Upaniad, we can find one strking

evolution of thought in theGt. InKaha Upaniad, the body is considered

as the chariot, the intellect as the Charioteer, the fiveindriyasas five horses,

mind as the rein and the Soul as the person in the chariot. But theGt

goes one step ahead and presents the Lord in human for as the Charioteer

(instead ofBuddhi). Rev. Chariji Maharaj said that theGuruin the human

form represents the divinised mind and by connecting oneself with Him, one

can reach the goal smoothly.

TheKaha Upaniad(III.14) also proclaims uttihata jgrata prpya

varn nibodhata (Arise, awake, realise (that) by approaching the ChosenOne).

Rev. Chariji Maharaj also pointed out this in a very telling manner.

While talking of knowledge, He said, You can know a thing only if you

become that. If you go and ask him, he would say,

Be it.

How to be it, Sir?Become it.

How to become it, Sir?

Go to the one who has already become that!

This clearly brings out what has been quoted above fromKaha

Upaniad. So, we need a personalit amongst us who can make us become

That, what He represents, in this lifetime itself. This means the personality

should be of the highest calibre and a Chosen One for the purpose. He is


13/30

beyond space and time and can act so, according to the need. Age or

knowledge is not a criterion for such a personality. We have this wonderful

verse ascribed toakarainDakimurthi Stotra

citravaatarormle vddhiy gururyuv |

gurostu maunavykhynaiystucchinnasaay

(It is a wonder under the banyan tree. The disciples are old (aged) and the

Guruis young. The explanation offered (by theGuru) is silence and the

disciples remain with their doubts dispelled).

Nobody can claim to be aGuruby the merit of their sdhanaor

knowledge or age. In fact, these are not at all a criterion for becoming a

Guru. It is only the grace of the great Master who chooses, prepares and

places one of His associates as his disciple, representative as the Master by

the Divine Master and always remains a disciple to hisGuru. Thus, He has

to play twin roles as the Master for all the beings and as the humble

disciple of His Master. So, there is no question of even the thought of power,

position, fame or any such things. It is a position of tremendousresponsibility, total commitment for the welfare of all even those who do

not accept Him. Anyone who claim to have left Him but He cannot leave

anyone, for having merged in the Absolute and the Nothingness, He cannot

exclude anything or anyone! That is why, I said, in Sahaj Marg, Guruis the

God, for, God alone can remain lie this.

Rev. Babuji Maharaj has also pointed out that in the strict sense,onlyGod is the realGuru. Patajali also accepts this view and says (YS I.26) ,

sa ea prvemapi guruklennavacchedt. This proves again that the

Guru, living in the present, represents all the knowledge and the evolution of

the past extending upto the unimaginable future. In short, though his body

is limited, He is not limited by space and time3. He represents, in the hearts

3 There is a beautiful verse by the great poet Mga with which he begins his great poemisuplavadham(I.1)riyam patirmatiitujagat jagannivso vasudeva sadmanivasan dadarvatarantaambartwhich means The great Lord, who is the container of


14/30

of all the seekers of Reality, without any barrier of space, time, sex,

nationality, colour etc. This great phenomenon unknown in the history of

mankind, perhaps hinted in the sacred scriptures of our land, is practically

experienced by all of us. This is called prnahuti in our system. It is

beyond words, for words cannot represent the Reality whereas the Master

can.

Suffice it to say that theGuruof the Sahaj Marg represents the Reality, nay,

He is the Reality, He is the means and the path to lead us all to the Reality

which He himself is4. Our prayer also says, O Master, thou art the real goal

of human life.. Thou art the only God and power to bring us upto that

stage. That is why Rev. Babuji Maharaj, inEfficacy of Raja Yoga in the

light of Sahaj Marghas said, If A is equal to B and C gets equal to A, then

ultimately C becomes equal to B5. Hence, in our system, mergence in the

Master is synonymous to mergence in God (Brahmalaya).

3. The Importance of Mind

Mind plays a vital role in the human existence, for it is the mind which

distinguishes man from other species. The wordmanuya(man in English)

is derived from the root man, i.e., to think. Hence, Raja Yoga (the royal

path of Yoga) mainly focuses its attention on the mind. Every action is

preceded by thought and mind is the origin for it. Hence, by cleansing the

mind, by transforming it from its animalistic tendencies to human and

divine level, it becomes purified and becomes the divine mind. Patajali hasdefined Yoga itself (YS I.2) as yogacittavtti nirodha,i.e., the cessation of

the tendencies of the mind is Yoga. In hisYoga Stras, he has given

prominence to the mind and not to the other physical activities like the

the whole Universe is living in the house of Vasudeva.

4 See the views of Viidvaita wherein it is stated that God is theupya

(menas) andupeya(the goal)5 Complete Works of Ram Chandra (Volume I) (p.133).


15/30

sanas,Prymaand there is no mention about the later texts of Haha

Yoga. Even the texts which extol the merits of Haha yogic practices, say

that Haha Yoga is only the preliminary step to Raja Yoga.

Sahaj Marg has fully understood this aspect and it focuses its

attention on the mind, the root of everything. TheAmtabindu Upaniad,

which is one among the Yoga Upaniads say,

mana eva manuykraabandhamokayo

bandhya piysaktamuktaye nirviayasmtam

(The mind is the root cause for both bondage and liberation. If the mind is

attached with worldly things, it is bondage and if it is not so, it is

liberation).

One important aspect of Sahaj Marg teaching and training is that the

mind should not be controlled by force. Here, the mind is slowly and gently

refined and regulated in a very natural way by the transmission of divine

energy by the Master and the Preceptors appointed by Him. Thecleaning

practised regularly by theabhysisbacked up by the meditation asprescribed by the Master, strengthens the mind and will power and checks

the outward tendencies of the mind. Thus, slowly the mind is transformed

and gets divinised by attaching oneself with the Master.

The mind is the seat of emotions and feelings. TheBhad rayaka

Upaniad(I.5.3) says,

kmasa

kalpo vicikits raddh'raddhdhtiradhtirhrrdhrbhrityetatsarvamana eva

(Desire, resolve, faith, lack of faith, steadfastness, lack of steadfastness,

shyness, intellect, fear all these are the mind only)

That is why Sahaj Marg emphasises the need to regulate the mind and

not control it by forceful means as advocated by pseudo Yoga teachers. It

may also be noted that Patajali, who propounder of Yoga system of thought

has recommendedSamdhiby giving more attention to the mind. The word


16/30

Samdhican be explained asSama+dhi, i.e., equilibrium of the mind

(dhimeans mental disturbance). The wordvydhiis used to denote

physical disease, which means that our ancients know that the mental

disturbance could cause physical ailment too. Hence, even in the Haha

Yoga, control of mind is considered as a very important aspect and different

means are adopted for the same. But Sahaj Marg teaches a gentle, soft,

natural and highly efficient path for this. It says, As you have to ride on a

horse to train and master a horse, you have to start with the mind, train the

mind and become the master of it. Training in Sahaj Marg gives more

prominence to the mind than to the other organs.

4. The Significance of the practice of Meditation, Cleaning and Prayer

in SahajMarg System as the means of realising the goal

Every one of us have some ambition or goal in our lives. We follow

someone or some path to attain the goal. Students, great thinkers,

politicians, administrators, physicians, and others all follow some method

to achieve their goal.

Rev. Chariji Maharaj has very rightly cautioned that the result does

not justify the means. If the means are not right, the result cannot possibly

be right. So, Sahaj Marg emphasises the need for right approach under all

circumstances.

If we take up the history of spirituality, we come across innumerable

paths or practices advocated by religious leaders, intellectuals, saints andseers. But Babuji Maharaj made an evolutionary contribution in this field

and said boldly that God is subtle and we should adopt subtle and simple

method for realising Him. His famous example is, You dont require a

crane to pick up a needle from the ground. Hence, Sahaj Marg

recommends only simple and subtle practice which is highly dynamic and

efficacious for any seeker interested in spiritual pursuit.


17/30

Sahaj Marg advises meditation on the divine light in the heart,

cleaning in the evening and Prayer at bed-time in the night, as the basic

practice. Of course, love, devotion and faith in the Master and constant

remembrance speed up the progress in spirituality.

Some may argue against the idea of starting the spiritual sdhana

directly from meditation or dhyana, for Patajali himself has placed

dhyana as the seventh step in hisAga Yoga(eight-limbed Yoga). Many

also have the misconception that meditation is very difficult to practise. In

fact, it is not so. Rev. Chariji Maharaj has said many a time that meditation

means to think of an object constantly. It is from the root dhyai, i.e., to

think. Therutis, mtis and the texts on Yoga also recommend meditation

as the best means for spiritual progress. The Taittirya Upaniad(III.5.1)

says tapas brahma vijnasasva tapo brahmeti (Know the Brahman

through meditation, for, meditation is the Supreme Brahman) The

vetvatara Upaniad(I.3) says, te dhynayogonugat apayan

devtmaaktisvaguairnighm, i.e., Practising the method ofmeditation, they realised That Being, who is the God hidden beyond the

guas.

TheGoraka Sagraha, ofGorakanatha, an authority on Haha Yoga

also says,

avamedhasahasri vjapeyaatni ca

ekasya dyanayogasya tul

nrhantioam(Thousands ofAvamedhasacrifices, hundreds ofVjapeyasacrifices are

not equal to even one-sixteenth (1/16th) of one dhyna Yoga)

Rev. Babuji Maharaj has also said quite correctly that in meditation,

we wait for something to happen, thereby creating a vacuum in the heart

attracting the divine grace to be poured by the Master Himself. So, he has

said, Prayer is begging and meditation is having.


18/30

There are many objects or points in the body itself to be meditated

upon, but Sahaj Marg prescribes divine light as the object of meditation.

Therutisalso recommend this. For example, Kaha Upaniad (4IV.13) says,

aguamtrapuruo jyotirivdhmaka

no bhtabhavyasya sa evdya sa u sva

etad vai tat

(ThePuruais of the size of a thumb, the Lord of the past and future, is like

a light without smoke. He is verily today and tomorrow. This is verily

That).

antaarre jyotirmayo hi ubhro yapayanti yatayakado

(When the impurities dwindle, the ascetics of the self-controlled, behold

Him, the stainless resplendent, within the body)

Rev. Babuji Maharaj has dealt exclusively on this subject. I quote only

a few lines here from Sahaj Marg Philosophy.

In our system, theabhysiis advised tomediate on the heart thinking

of the divine light there but he is directed not to view light in any form orshape like that of an electric bulb or a candle, etc.6.

The real light has the dawn colour or a faint reflection of

colourlessness7.

Light means the loss of the weight of ones own thoughts. Thus, the

real Light refer only to the real substance, or more appropriately,

substanceless substance

8

.Dr. K.C. Varadachari has also pointed out correctly that light is not

our goal. We go beyond darkness and light. Quoting the well-known

statement of the Veda tamaso m jyotirgamaya, he has pointed out that

the word jyoti refers to something beyond light and darkness9.Regarding

6 Complete Works of Ram Chandra (Volume I) (p.341).7 ibid (p.343).

8 ibid (p.343-4).9 Talks on Sahaj Marg Philsophy by Dr. K.C. Varadachari (p.54)


19/30

meditation on the heart, Rev. Babuji Maharaj has explained elaborately in

his works. He has said, the most appropriate point for meditation can be

only that wherefrom the current flows on, either upwards of downwards. It

can only be the heart and nothing else10.

Therutisandmtisalso support this view. In the Nryaa Sukta,

we find

anantamavyayakavisamudre'ntavivaambhuvam |

padmakoapratkahdayacpyadhomukham

(We meditate upon Him, the limitless, the changeless, the Seer, the end aim

of the ocean of existence, the source of all Bliss, like a lotus-end in our heart

facing downwards)

ThevetvataraUpaniad(IV.17) says,

ea devo vivakarm mahatm sad jannhdaye sannivia|

hd man manas'bhikpto ya etad viduramtste bhavanti

(This divinity who created the Universe and who pervades everything

always dwells in the hearts of the creatures).Lord Ka, inBhagavadgt(XVIII.61) says,

varasarvabhthnhddee'rjuna tihati

(O Arjuna, the Lord is seated in the hearts of all the beings).

But the best explanation as to why one should meditate in the heart

has been given by Rev. Babuji Maharaj. I quote only a few sentences here

from Sahaj Marg Philosophy.in my opinion, meditation on the heart is the easiest and most

beneficial. There is a great philosophy underlying meditation on the heart.

The heart is the pumping station of blood. It sends out purified blood to all

parts of the body and to the smallest cells. Now, we have taken the heart as

the centre for meditation. The blood that runs through our system is

affected. The solidity due to our own thoughts and actions begins to melt

10 Complete Works of Ram Chandra (Volume I) (p.346).


20/30

away. This is the first thing that we begin to gain from the first day by this

method of meditation on the heart. It is the nucleus and creates the vibrant

motion, wherever it is directed. This is the field for the mind to work and

this is the instrument by which we develop the discriminating faculty. The

subtle force works in this place for the descent of divine energy. If somehow

our thinking conjoins with it, or we train it so that it may percolate the right

thing and direct it towards Reality, the problem is solved. People may ask

why it is necessary to proceed with meditation. The answer is quite plain

and simple, that by meditation we gather ourselves at one point so that our

individual mind may leave its habit of wandering about, which it has

formed. By this practice we set our individual mind on the right path

because it is now metamorphosing its habits. When this is done, our

thoughts naturally do not go astray. The heart is the only point at which the

connecting link between the animate and the inanimate is most clearly felt.

This is the reason why meditation on the heart is very useful11.

Further, Rev. Master has clarified this point many times and he hasalso stated that heart is the seat of love.Heart itself is the Master.12

Cleaning : Another major contribution of Sahaj Marg in the field of

spirituality is the practice of cleaning. Rev. Chariji Maharaj has laid much

emphasis on this aspect. It is prescribed and practised only in this system.

The other systems advocate different types of meditation etc. They all advise

us to do. Here, by this method of cleaning, we are advised to undoourselves from the bondages ofsamskras, which we have acquired in aeons

of time.

It is the belief of Indian tradition and right one too, that every thought and

action leaves an impression in our mind. The impressions orsamskras

(known asVsan) in Patajalis Yoga System get solidified in the long run

11 Complete Works of Ram Chandra (Volume I) (p.345-6)12 Rev. Chariji Maharajs message on 30thApril, 1990 at Jaipur


21/30

and cover theSoul like the cocoon. One has to remove all these coverings

(varanas) so that he becomes completely purified and reflects the Reality,

the Master, the God or the Soul, whatever we may call it. Patajali (I.3) has

said, tada drausvarpe avasthnam, i.e., Then, the Seer sees his own

Self as the result of citta vtti nirodha(cessation of mind-stuff). But

unfortunately, we do not find the effective means for achieving this in the

Yogic or Vedic texts. They have all given the goal as something to be

achieved, gained or realised. But Rev. Babuji Maharajs system of Sahaj

Marg teaches that we shouldloseourself totally, forget our identity with the

body or the organs or the mind or anything including the idea of the Master

of the God13!

In Sahaj Marg, we are advised to sit daily in the evening after the days work

is over and by using our will power, do this cleaning. Regular practice of

cleaning and meditation strengthen our will power and remove the

unwanted things from our hearts and mind14.

Prayer : Human beings, as we are, resort to prayer to God whenever we arein distress or in need of help or when we feel insecure and also for health,

wealth, knowledge and, in fact, for everything material and spiritual. The

first hymn in theg Veda, considered as the oldest sacred text of the world,

is addressed to the Fire (Agni).Agniis being praised and requested to help

the person who chants theg Veda. This is the case with other Vedic gods

likeIndra, Varua, Mitraand others.The Prayer has been used as a device to offer ourselves unto God in a

helpless situation and begins for His help.

It we study our Vedic texts, we come to know that man worshipped the

Nature in the beginning and then the different powers of Nature and

13 It may be noted that gamas speak of only the bhtauddhion followingpryma.

14 For further details on Cleaning and Meditation, see Role of Abhyasi bySri Ram Chandraji.


22/30

subsequently he gave form to each power and started worshipping it. Thus,

he has been worshipping his own creation! The various gods and goddesses

and temple deities who do not find any place in the Vedas but came into

prominence during thePurnicperiod and modern times give us ample

testimonyto this fact. Rev. Babuji Maharaj has correctly pointed out that

religion stands on two things fear and temptation. We see precisely the

same in the religious literature of India and other countries as well.

But Sahaj Marg does not advocate prayer as a means to escape from

any situation, which we feel, are not good or acceptable to us. In fact, one of

our ten maxims advises us to accept the miseries as divine gifts! Prayer,

according to Sahaj Marg, is the best and the easiest way of establishing our

link with God or the Master. Here, we do not chant the merits of each God

in thousand names, praising Him as if God can be flattered. Sahaj Marg

prayer is very simple, natural and is offered in a supplicant mood. The

Prayer says :

O Master! Thou art the real goal of human lifeWe are yet but slaves of wishes putting bar to our advancementThou art the only God and powerto bring us upto that stage.

As we can see, it is addressed to the Master and to quote Rev. Chariji

Maharajs words, simply says :

My beloved, You are the real goal of my life. What is standing

between us are my foolish wishes and desired for your powers, your beauty,

your wealth. You alone can give me Yourself15.. Thus, the prayer in Sahaj

Marg is unique and does not request for any favour from the Supreme Lord

or the Master. It is the statement of a lover to the beloved.

5. Goal according to Sahaj Marg

15The Practice of Sahaj Marg(p.11) by Rev. Parthasarathi Rajagopalachari.See alsoRole of Abhyasiby Rev. Sri Ram Chandraji


23/30

Everyone born in this world have some ambition or a desire to achieve

something. We set up some goal and we try to reach upto that level by some

means. This holds good for anyone. A poor man wants to become rich and

the rich, richer and so on. In politics, education, sports and even in

spirituality, we set some goal and seek the help of someone who is an adept

in that field, follow his advice and try to attain the goal.

Sahaj Marg also advocates a goal to be reached and realised. But the

goal prescribed by this system is infinite and eternal. It accepts nothing

short of Brahma laya, the mergence with the Ultimate Reality or the

mergence with the Master who is merged in that Ultimate Reality orBhm

as its goal. It should be noted here that it does not advise ascetism (tapas),

leaving this worldly life and living in a forest, torture of ones body and mind

as advocated by other systems. Its goal is subtler than the subtlest

(Anorayn) and the means prescribed for realising this is also subtle and

simple.

Before we go into some details of Sahaj Marg goal, let us see the goalfixed by other systems. TheKarmakasection of the Vedas, taken as the

authority by thePrva Mmssystem, has the Heaven (Svarga) as its goal.

It prescribes some sacrifices likeJyotisomafor attaining this goal. This is

strictly refuted by the Vedntins, who take theJnakaportion of the

Vedas as the authority. Quoting the Upaniadic texts, they point out that

even if one reaches the Heaven, he has to come back to this world after themerits accumulated by the performance of such sacrifices get exhausted.

According to them, Liberation is the goal. It is derived by realising the

Brahman (Though the systems of Advaita, Viidvaita and Dvaita vary on

their concept of Brahman, the goal is the same). TheNyya Vaieika

system advocates that release from the pain (Apavarga) is the goal. The

Skhya, which does not admit he necessity for the existence of God has for

its goal the knowledge that thePuruais independent fromPrakti.The Yoga


24/30

system of Patajali says Kaivalyam or oneness with thevaraorPuruais

the goal. According to Patajali, the Samdhi is the final step in Yoga. The

Nirbja Samdhi(consciousness without substance) is the final attainment,

where the mind is completely bereft of any substance. The Buddhists and

Jains, considered as Atheists have also given their views on this end. The

Crvakas, the materialists stand out at the lowest of the ladder whose goal

is to live happily by indulging in all sorts of pleasures, so long as one lives in

this physical world.

Sahaj Marg considers that even the liberation, so highly talked of by

theAdvaitins, as a very low level of spiritual attainment. Rev. Babuji

Maharaj has said that it is like a toy for children to be played with. He has

also said that the state of Aham Brahmsmi (I am Brahman) is also a very

low level, though according to theAdvaitins, it represents the highest level!

If we think over the statement of Aham Brahmsmi, we can see that still

there is the duality I and Brahman. Hence, the Sahaj Marg prescribes

the complete oneness with the Divine or Brahmalaya as the highest goal.But since it is infinite, Rev. Babuji has said that even after reaching there,

one has to go on swimming in that infinite ocean.

Sahaj Marg does not neglect this worldly life either. It strongly

advocates that one should give equal importance to the material and the

spiritual life. Rev. Babuji Maharaj has given the example of a bird which can

fly only with two wings. Hence, Sahaj Marg prescribesghastrama(familylife) as the ideal life for spiritualsdhakas. In the physical level, Sahaj Marg

aims to transform an individual from being an animal-man into a human-

man and then a perfect human being, simultaneously raising him to the

divine level by means of prnahuti or Transmission by the Supreme Master

and the Preceptors appointed by Him. The process of transformation is very

gradual, steady and natural. Regarding the human perfection, Rev. Babuji

Maharaj has said in theCommentary on the Ten Maxims of Sahaj Margthat ,


25/30

Human perfection lies in realising the Master as Master in true sense, and

oneself as His slave devoted entirely to His service. By doing so, one creates

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 a like manner, keeping the link intact, so that the

Masters greatness be engrossed upon his heart and he may be in His direct

view16. Hence, Sahaj Marg advises theabhysito live in Him, for Him and

by Him and by this process, one can realise the Ultimate Reality in this life

itself.

There may be some who question that such a state of spiritual attainment is

not possible within ones lifetime. But, we have many passages from the

rutitoo. For example, theKena Upaniad(II.5) says,

iha cedaveddatha satyamasti na cedihvednmahat vinai

bhteu bhteu vicitya dhrpretysmllokdamt bhavanti

(The truth has to be realised here in this world; if not, it is a great loss)

Yjavalkya,inBhadrayaka Upaniad(III.8.10),also says, yo vetadakaragrgyaviditvsmilloke juhoti yajate tapastapyate bahni

varasahasri antavadevsya tadbhavati yo v etadakara

grgyaviditvsmlloktpraiti sa kpaaatha ya etadakaragrgi

viditvsmlloktpraiti sa brhmaa

(Whoever, O Gargi, leaves this world without knowing this Absolute is

pitiable, but he, O Gargi, who leaves this world after knowing the Absolute,is the Knower of Brahman).

Rev. Babuj Maharajs last Basant message makes it clear as to what

he wanted of us all. We are all brethren connected intellectually, morally

and spiritually the main goal of human life17. He has often said how this

can be achieved in a single sentence. Love Him who loves all, so that this

16 Complete Works of Ram Chandra (Volume I) (p.236)17 Complete Works of Ram Chandra (Volume III) (p.432)


26/30

love gets reflected through Him to all the beings and vice-versa. TheKena

Upaniad(IV.6) says,

taddha tadvananma tadvanamityupsitavyasa ya etadeva

vedbhihainasarvi bhtni savchanti

(That should be known and meditated upon as the Self abiding in all. All

the being love him who realises this.)

Thus, it is clear that Sahaj Marg offers us the highest goal, infinite, eternal,

not merely in spiritual path, but also it advises us to lead a life in the right

way as it should be lived without neglecting either the material life or the

spiritual life. In other words, it calls for a perfect balance of both where

there is no distinction such as material and spiritual, lower and higher etc.,

but only mere existence.

6. Transmission as the means of realising the goal

We have said that Sahaj Marg endeavours to make God-realisation

possible within ones lifetime itself. For achieving this, theGuruof this

system uses a toll which is called prnahuti. It literally means pouring or

offering of life. Here, the Master offers his life, His spiritual attainments,

His love that encompasses the whole universe to all the beings without any

restrictions of caste, colour, sex, nationality etc. whatsoever.

Theprnahuti of this system is certainly an unparalleled discovery in

the history of mankind. We have reference of the transmission of ones

spiritual power to his disciples mentioned in some ancient Yogic texts, if notin Vedic texts. It is called aktipta in Yogic parlance. The first instance is

pointed out in theBhagavadgt,when Lord Ka tells Arjuna that He

would give Arjunadivine eyeto see His Cosmic form (Bh.g. XI.8) divyam

dadmi te cakupaya me yogamaivaram. After witnessing the cosmic

form of the Lord, when Arjuna becomes afraid, Lord Ka consoles him and

says, may prasannena tavrjunedarpaparadaritam tmayogt

(Bh.g. XII.47). Here, thetma Yogasuggests that Lord Ka transmitted to


27/30

Arjuna, His disciple, the divine energy. In theYoga Via, Sage Vivmitra

is wonderstruck on seeing Rama being transformed by hisGuruVaiain

no time through transmission. Here, three methods of transmission is

mentioned darant sparant abdat kpay iya dehake, i.e., (By

sight, by touch and by word all through the grace of theGuru). This text

goes on to tell that only he who is capable of imparting knowledge in such a

way is the realGuru. TheSta Samhittalks of four methods of

transmission

(

(Has the sloka been

correctly typed?)

viddhi sthlaskmaskmataraskmatamamapi kramata

sparana bhaa darana sakalpajanivatcaturdh tat

According to this text, the four means of transmission through touch,

words, sight and thought and these are respectively classified as gross,

subtle, subtler and the subtlest. IN recent times, we know that how

Narendranath was transformed into a great Yogi, Swami Vivekananda, by

hisGuruRamakrishn Pramahamsa through transmission. However, the

greatest example for this phenomenon is seen only in our system. Rev.

Lalaji Maharaj, thediguruof our system, transformed Rev. Babuji Maharaj

into a Special Personality and He, in turn, made Rev. Chariji Maharaj like

Himself! So, the chain of continuity is maintained here.But, Sahaj Marg does not aim at making only one example such as

given above. TheGuruof this system endeavours and takes the full

responsibility of making everyone of us exactly like Himself,provided we

offer conditional co-operation. Rev. Babuji Maharaj used to say, I want to

make Masters and not disciples, which means that He wanted all of us to

be exactly like Him, not physically or intellectually, but having a heart likethat of Himself!


28/30

In Sahaj Marg, once transmission is effected in anabhysiby the

Guru, all the process ofsana,Prnyma,PratyhraandDhraand

alsoDhynaare easily mastered by theabhysiwithout undergoing any

special effort or strain or struggle. For, the transmission itself guides the

Sdhakathrough all these processes. The greatest point in favour of this

kind ofSdhanais that theSdhakais always safe against injury of harm of

any kind that has to be faced while practising Haha Yoga. But this process

is a natural and simple in Sahaj Marg. For those who aspire after Yoga

under modern conditions, there is no easier and safer method to follow than

through the process of transmission from the realGuruas available in the

Sahaj Marg system of Rja Yoga.

Prhutihas been defined by Rev. Babuji Maharaj as utilisation of

the divine energy for the transformation of man. This clearly brings out what

the transmission is intended to do in theSdhakas. The divine Master

Himself takes complete control ofPrhutiand He Himself or through the

Preceptors transmits the same into the seekers heart. By this process, not

only the heart of theabhysi, but the entire system of his body is taken care

of. TheNisand thecakrasand points are cleaned and purified, the knots

(grantis) are untied and each and every cell are completely purified. The

abhysisalso are advised to practise thecleaning processregularly for this

purpose, which again is supported by thePrhuti.

Through the process of transmission as explained above, the mind isregulated systematically, thus transforming the individual gradually and

naturally into a better human being, then a perfect human being and later,

elevated to Supreme Reality. When every individual is transformed in this

manner, the atmosphere around him also charges with peace and

tranquillity. Then the society and the whole world get transformed

automatically. When we realise this, we will understand the tremendous

responsibility that the Master has willingly undertaken on His shoulders.


29/30

The Preceptors andabhysissituated throughout this world should act as

ambassadors by leading such a life so as to promote a feeling of love and

peace in all. Such is the effect of transmission that is offered by theGuruof

Sahaj Marg.

The wordPrhutialso implies that theGuruoffers His own life into

theabhysis hearts. This transmission is infinite, beyond space and time.

It is proved practically that once the link is established with the Master, the

seeker feels the transmission wherever he may be and at anytime

whatsoever. Such is the greatness of the Master in this system.

I have tried to present here only in a nutshell some aspects of Sahaj

Marg. As stated in the beginning itself, each topic in itself, is a vast subject.

Our sacred texts like the Vedas and Upaniads contain a lot of secrets but it

requires the spirit of adventure and determination to unravel the mysteries.

But Sahaj Marg offers the highest possible approach through the most

natural, simple, efficacious way. Let us remember that there is no use in

just talking of the glorious past, unless it is brought into practice for ourbenefit, it does not solve our purpose. Rev. Chariji Maharaj has defined

memoryitself in a beautiful way. He said, Memory is the means of bringing

the experience and knowledge of the past into the present for the benefit of

the future. Also, it is not wise just to praise and accept anything simply

because it is old or ancient and reject anything on the ground that it is new.

AsKlidsa

, the master-poet said, puramityeva na sdhu sarvana cpi

kvyam navamityavadyam

Sahaj Marg is not entirely new but it is only a very highly evolved

system from the ancient system of Yoga. It is a modified and simplified

system of Rja Yoga to suit the modern conditions. Rev. Lalaji Maharaj

revived the age-old system of transmission and made it available to all. Rev.

Babuji Maharaj, the founder of Shri Ram Chandra Mission, to whom we are

eternally grateful, goes the credit of propagating this system throughout this


30/30

world. He worked tirelessly till his lifetime (1899-1983). He created another

Personality in Rev. Chariji Maharaj, who had taken up the onerous

responsibility of spreading His Masters mission, teaching and everything

that His Master represented by leading us all in his footsteps. Let me quote

the inspiring words of Rev. Babuji Maharaj in Message Universal on the eve

of His 82ndBirthday celebrations in Malaysia, before I conclude.

The main purpose of our Mission is to install spirituality in place of

the prevailing non-spirituality, through Sahaj Marg, pronouncing Masters

message: Awake, O sleepers, Its the hour of the dawn. The change, of

course, cannot come overnight. The aim of our Mission will, however,

certainly be achieved, if its members work with love, patience and co-

operation. I need such persons in our organisation who may shine out like

the sun. People themselves will be attracted when they know that our

method is correct. One lion is better than a hundred sheep; but we should

try as human beings to do spiritual good to others. Earnest labour on

Masters way shall never go in vain.May the Master, who gives us the experience of the Ultimate Reality

through the unique flow of transmission (Prhuti)protect us all forever!!!

Essay on Evolution of Sahaj Marg From Ancient Vedic and Yogic Times

Documents

Transcript of Essay on Evolution of Sahaj Marg From Ancient Vedic and Yogic Times