"Discipline with love: Corrects baseness of worldly passion Fortifies the Heart with virtuous principles Enlightens the mind with useful knowledge Furnishes enjoyment from within itself."

- PUJYA LALAJI MAHARAJ

It is a fact that man is in search of happiness and somehow this happiness seems to be closely linked up with the "Peace of Mind". Man's efforts in fulfilling the demands of the body have been continuous and labour of extreme concentration and untold mortification of both body and mind have gone into his struggle, to live and realise happiness in terms of the wants of his body. True also indeed we have felt that in transitoriness of happiness achieved, there can be no real happiness. The very definition of illusion - Maya - is precisely this transitoriness of all material and body-conscious and body-related happiness. The search for the Eternal and the permanent happiness is the real search and this entails the renunciation of the search for the transitoriness of happiness or success. Surely men have thought a different solution for wish fulfilment and satiation of desires. They endeavour to realise the Eternal in the temporal, the Infinite in the finite, the Unbounded in the bounded, the Spirit in the bosom of matter and so on, because of the double demands of the human nature for both the worlds. Futile have been their efforts to fit in a "Square peg in a round hole". We forgot completely that it is only when one seeks oneself that one realises Reality and not when one turns to the world to realise oneself or oneself in it. The dual functions of human life; spiritual and material - need synthesis and harmonisation. This should allow full Divine expression in human life rather than subjecting it to exclusive material pursuits with lip service to the spirituality itself. This is possible only when both spiritual and worldly expressions of Divinity are conditioned by moderation, sharing, sacrifice and fraternity towards fellow beings and love and devotion to the Master. Stability to our flight to spirituality can be assured only when both the wings fly together in harmony and balance.

Sri Ram Chandraji Maharaj in His Ten Commandments elucidates the conditions which are necessary for realising the Ultimate. They are commandments which we must follow implicitly. They are not merely orders arbitrarily given but clearly explained in order to show their rationality in respect of the goal that has to be achieved. They are, of course, easy to follow when there is the earnestness to reach the goal, the Ultimate - Oneness with God.

We had earlier deliberated about the Supreme Personality in the form of Rev. Babuji Maharaj expressing itself from 4th May, 1944. The purpose(s) of such Divine descent may be largely inscrutable. Limited being the comprehension of the Divinity and its cosmic scheme to the human beings, yet man's is the only `life' which can explore the mysteries of the Nature, fathom the Origin of creation and eventually attain a state of Divinity - nearest to the Ultimate. Over the ages, this capacity of the man to realise the Ultimate has been continuously eroded, dwindled and wearing out due to grossness and complexities that have come to surround the soul and the self. This erosion in individual existence has resultantly affected the collective living of the world. A state of solidity and morbidity has set in and the whole environment is grossly polluted and vitiated. In earlier ages, Avataras had come at certain points of time to cleanse the world of few 'evil personalities or Asuras' who were the sources of spiritual burden to the Earth and were the fountains of unrighteousness and extreme vices in the society. Hence one of the special purposes for which this Supreme Personality has now come is to redeem the individual souls leading to the transformation of the man itself. Rev. Babuji Maharaj comes forward with an assurance that the Divinity is prepared to enter into our hearts and then transform us individually. When we undergo such a reformation, we will be much more relevant to speak about the Greatness of the Great Being or God.

Ethics is nothing new. Every religion, every society, every sect has a specified or unspecified code of conduct. Such codes have generally been governed by - "Live and Let Live" and "Do unto others what you would like to be done by" - concepts and doctrines. Even atheists have a code of morality - which is based on rationality but not any Divine principle or precept. The Ten Commandments given by Rev. Babuji for the first time are not based on any such social contracts nor - "Live and Let Live" principle nor does He dwell on merits and demerits of such sociological discussion at all. So far, we have failed, in understanding to live like that mainly because we never understood the logic behind this spectrum of moral conduct. Rev. Babuji Maharaj comes with an unquestionable logic - which is based on His Axiom that "Everything in this universe is consciousness in pure state or gross state". If this fundamental of Raja Yoga of Sri Ram Chandra is accepted, the power of the Highest can descend, thus, into the human heart and begin to purify and lead it to the subtlest state. The ascendancy from gross to subtler or purer levels towards the Origin or Base is what is sought to be achieved - with a degree of unfailing certainty - under the system of Sri Ram Chandra's Raja Yoga. It is possible only when the Ten Commandments of the System are scrupulously adhered to. Rev. Babuji Maharaj said that these are "spiritual secrets" which have up till now come down from heart to heart. Since they relate to direct perception which depends upon the study of nature and can be revealed by means of vibrations, it is not only difficult but almost impossible to express them adequately in words. "True love cannot be expressed by words. This is the very Reality which is inexplicable in any way". One can profit from these commandments, when one can understand them in correct light, adhere and implement the same both in letter and real spirit and experience the Divinity that resultantly will be bestowed on us.

"Though it is undoubtedly a folly to think oneself too wise, it is a greater folly to think himself too foolish or weak". We must dedicate ourselves, as we may be, to the remembrance of the Master - abiding by His Commands. These commandments, in essence, form the system of Sri Ram Chandra's Raja Yoga itself. While adherence to these principle Commands ensures speedier spiritual progress, attainment of higher spiritual levels will in turn, enable greater and more dedicated following of these Divine Commandments. Such is their inter twining and snow balling relationship.

COMMANDMENT 1

"RISE BEFORE DAWN. OFFER YOUR PRAYER AND PUJA AT A FIXED HOUR PREFERABLY BEFORE SUNRISE, SITTING IN ONE AND THE SAME POSE. HAVE A SEPARATE PLACE AND ASAN [SEAT] FOR WORSHIP. PURITY OF MIND AND BODY SHOULD BE SPECIALLY ADHERED TO"

The first Commandment is the basis and the seed from which the Tree of the system of Sri Ram Chandra's Raja Yoga practice will sprout to reach its goal. Efficacious indeed would be the training which is founded on strong initial preliminary practices that form into a strong base and shape the aspirants into dedicated and disciplined soldiers rushing towards their objective. This commandment has four requirements that constitute it - Meditation time before sunrise, Meditation posture, Meditation place and maintaining purity of mind and body.

The Command "Rise before dawn" is based on its connection with That that existed before the creation. When the time of creation came, preparations commenced, currents flowed out, vibrations intensified, formation of knots (Grandhis) started, momentum gathered, churning process set in and action and reaction began and continued till objects began to assume individual forms. The latent thought came into action and the subtlest particles got heated up. The fire of the Divine which has been burning since the beginning of Time has not yet cooled down. By the effect of continuous heating, motion amongst the particles set in and resultantly vibrations commenced. With growing intensity of vibrations as well as heat, grossness began to develop adding veils after veils. Every particle got affected, absorbing due share of it. In course of time, animate and inanimate objects came into being and the universe was formed. The activities which started went on developing till finally the idea of inactivity which lay at the bottom of motion began to surge up in our minds. This led to philosophical speculations and became foundation to the formation of religions. The activity reminded us of its non-existent state. While activity reminded us of inactivity, the inactivity explained to us the meaning of activity as such. Thus, these two opposites came to our view. This was the basis as well as the beginning of our understanding of what existed before the creation. Before the creation, everything was in an almost inactive state and was dissolved into the Origin loosing their individuality. Every embodied soul must have an Identity - which is in the nature of Permanent Existence - simply to maintain nominal difference between 'Being' and 'Non-being' as also to serve the cause of further 'creation'. This Identity is mainly due to the effect of impressions during the entire existence under the "Shade of Reality". The effect taken in by them was no other than the motion which generated from the shocks of the 'Root-Power'. This remained "Silently Active" and is known as "the Latent Motion" around the Centre. This latent motion which is concentrated energy cuts out crevices for the power to burst forth and flow out afresh leading to the reformation of the universe. Man developed the latent craving to return to his Origin because the real `Essence' he partook of, being very powerful, pure and Divine, began attracting him towards it. So, we want to create conditions around and inside us which are, as close as possible, similar or identical to those that originally existed - before the creation. May be such conditions are images of the Origin - but what is important is our understanding and 'will to reach the base' that would make the beginning of our efforts conducive for the Yatra. It may be like assuming an answer before solving a mathematical equation. This conception of merger with or return to the Origin constitutes the preliminary preparations reflected in this commandment and these are of prime importance for an abhyasi in the System of Sri Ram Chandra's Raja Yoga.

So, the "Rise before dawn" concept has been followed by several religions and great spiritual personalities alike. The environment before the creation, there was neither heat nor cold, neither day nor night, neither light nor dark. It was what it was. The closest thing that we may conceive is what lies between those two sets of contradictions - at the end of the one and before the advent of the other. In fact, it could be the meeting point of these two. Motion (activity) and heat - through inter action and counter action - impacted on the subtlest particles leading to the formation of the universe of animate and inanimate things. These things get, therefore, influenced by the heat produced by external causes including the sun. Now, the time when the external heat begins to subside, yielding place for the cooler effect to settle in, or the meeting point between these two is known as "Sandhi Gathi" and this is known to be best time for the practice of Puja. This is the time of the advent of that which is opposed to heat and it can be that alone which existed prior to the generation of heat at the time of creation and which is in close conformity with Nature. In other words, this is the image or reflection of the Ultimate state we have to finally arrive at. Thus, the environment, space or external atmospheric conditions or point we start from is verily that which corresponds closely with the Destination. Besides, performing of meditation before sunrise is stressed upon for the reason that the external and other influences, which have been driven out of the body, may not creep again by the effect of sun which would prevent our deriving the best advantage of the Time.

Rev. Babuji Maharaj laid down meditation before sunrise because it is the best time to carry out the spiritual practice which would be most efficacious towards the achievement of the goal of Oneness with God. There is unquestionable logic in this and the clarity is crystal clear. Yet, people tend to seek deviations regarding both meditation and time for its practice.

The principle underlying meditation on the divine light in the heart is exactly same: The kingly thing in man is thought and that is Prana in human context; it is also `thought' that is common between man and the Ultimate. Prana is always in a state of balance and equilibrium whenever it is dwelling on the thought of the Origin, Base or Ultimate. Therefore, if one wants best results, the nature of thought for meditation should be such that it is in consonance with the nature of mind itself. Based on this precept, the Master has stipulated that we should meditate on the Divine Light. Then only absorption is possible and prana will attain a state of equanimity. "The awareness of thoughts is due to their rejection by mind" is the most profound theory of Sri Ram Chandra Maharaj. When we meditate on Divine Light, this thought gets absorbed in the mind naturally. Why, then, Divine Light in the heart only? Why not elsewhere? The logic is exactly the same as the fundamental of Commandment One; heart is the only point at which the connecting link between the animate and the inanimate is clearly felt. It is the field of action of the mind. It is heart which is to be set right. Heart is the meeting point between activity and inactivity. Besides, all the spiritual points, which are in the body and brain, almost all of them are found in the heart. Meditation on the Divine Light in the heart facilitates purification of all the Chakras or Knots. That is the reason and logic behind meditation on Divine Light in the heart. Also, we are now gathering ourselves at one point so that our individual mind may leave its habit of wandering about which it has formed. We shall talk of this subject in greater detail in subsequent chapters.

When the craving to return to the Origin stirred up steadily, it dawned on us that the present state based on activity is contrary to the original condition of 'staticness' or 'inactivity' and hence the need to bring activity into a latent state. As the search for means to achieve this continued, it has come to our understanding that just as the latent motion - which was the basis or cause for the creation - was grosser in comparison to the Absolute with which it was linked, we must similarly take up something grosser to attain our Ideal of Reality. We should, therefore, create in ourselves a form of contraction or withdrawal similar to that at the time of Pralaya or Dissolution. The creation is the result of Kshobha - the primary motion or stir; it is the seed in which the entire cosmos or universe was contained; as an unexpanded condition of Divine Scheme of creation. The state of Pralaya comes in when contraction begins to take place. Similar contraction in man leads to his individual Pralaya - a refinement of the soul from grosser to subtler real state. The contraction always starts from below and proceeds gradually upwards because of the upward tendencies of subtler or finer or lighter states. So, in order to move to higher and subtler states - upwards - one must start contracting from below. The form would only be to bring one's legs and other limbs to one pose and keep them steady. Whatever way it is postured, the form would finally be that of 'Asan'. The posture must always be the same - reason being that in this way one gets associated with the Great Power - the very thing we take up in the beginning for the attainment of our particular objective. The form of contraction which is associated with Reality, therefore, helps one in primary initiation. It inculcates a capacity to meditate for the specified time without physical-related diversions - over a period of time. The performance of Sandhya and meditation in an upright sitting position - with the back bone, neck and head in erect straight line - has been thought to be most advantageous from very ancient times;; because the flow of Divine grace is believed to descend straight upon the abhyasi in that posture. In our system of Meditation, this is not insisted upon. The abhyasi should sit in a natural easy posture. Moreover, even though those who assume a tight straight pose are found to give away automatically to a suppliant, slightly forward drooping posture, as a state of blissful absorbency sets in. As such, it may be considered to be more natural even for the purpose of an ascent into higher states of consciousness. If an abhyasi, sits crookedly or obliquely or in an unsteady pose, the flow of Divine effulgence will necessarily be impeded or disturbed. The posture adopted should generally be the same so that we get used to for unchanging or disciplined presentation of ourselves before the Divinity evoking feelings of our association and connection with the Base or Ultimate. This is essential. There is another angle to the Asana. It is related to the purpose of creation. The purpose of creation is, the Divinity wanted to express Itself, It has manifested Itself in so many forms, It never wanted these forms to express themselves. Each and every one of these forms is to express the Divinity and this is His Lila. Because we have created our own creation in the middle and we are expressing ourselves, the whole problem has arisen. That is the reason, He says "Put an end to your individual creation; His Creation will work". This is what precisely is the first principle of meditation. What are we trying to do in meditation? We are trying to allow the Divinity to express Itself through ourselves rather than expressing ourselves through Existence. In order to do that, we have to control our activities - bring it to a latent state similar to our Origin. To do this, we have withdrawn our limbs 'the organs and instruments of activity' and that is Asana. Though He allowed some freedom in 'Asana', it should be in such a way that our meditation is not affected. Some may feel it difficult to sit in meditation for an hour. It has been our experience because of the flow of Divine consciousness that enters into our being, the moment we think of Him, our posture gets regulated in accordance with our capacity. In a constant posture, meditation becomes undisturbed and absorption becomes natural. This absorption is a Samadhi of a kind, a balanced state of mind. "Sama" "Dhi" that is how Babuji Maharaj put it. Asan is the initial small step for the great goal of life.

The meditation place and seat have considerable impact in Yogic practices. A separate place must be reserved for each type of work so that relevant thoughts conducive to the nature of work would spring up on arriving at the place. So is the case for a separate place for our meditation. Man possesses power which he has derived from his thought connection with the Reality. When one resolves to do a thing, the connecting link between the thought and the work becomes intensified and one begins to draw power from the real source in accordance with the strength of one's thought. When the Power begins to flow in, and we associate it with a particular point of time, then the remembrance of the work begins to revive in our heart and we begin to feel motivated to undertake the work. The room or place we sit in for meditation is also charged with our thought force and a feeling of sanctity begins to prevail all over. It reverberates with Divine consciousness. This influence of the spiritual environment helps us further in the accomplishment of our goal. Now, it depends upon one's individual capacity to expand it as much as he can. This Godly environment of sanctity spreads carrying its fragrance to the adjoining layers. Since there is contraction and expansion in each layer, the effect thus caused, continues to develop and expand.

The entire practice is based on our need to utilise the Nature and its environment for spiritual progress. That is why we have a fixed place and separate seat. God is everywhere, so why insistence on such trivialities? We may question. We are not discussing a metaphysical issue but making a 'Yogic' point here. Whenever we go to the daily place of meditation, the whole environment changes. We feel His presence; we remember Him; this is the uniqueness. One can experience it even with a small degree of sensitivity. Also, we have been meditating with the thought of Revered Babuji Maharaj helping us in the sadhana in the meditation place or room; over a period of time, that particular place gets charged with what we call "Ram Chandra's Consciousness". That place is something where we find ourselves calm, quiet and our orientation towards the Divinity becomes right and straight. Even the seat, we daily use, gets charged with our thought force and the moment we touch it - leave alone use it - it evokes similar feelings. These have 'Yogic' values especially in the initial stages of practice. These are the preliminary small aspects which are known to be the stepping stones for climbing to higher levels of spirituality. So, this leads us to the firm conviction that when we do meditation, we must adhere to a fixed place and seat. A separate seat should be earmarked for the Master; both during our own meditation or while giving sitting to others as a trainer. Thus we invoke the presence of the Master to that seat. We take a sitting from Him. While giving sitting, if we think that Master is seated in our hearts, the other person gets full benefit of whatever the trainer does. Then only, we can develop 'Sri Ram Chandra Consciousness' and benefit from the Divine Incarnate and the system of Sri Ram Chandra's Raja Yoga.

The Ideal of purity held by the Hindus in particular is indeed very high. Over the Ages, due to grossness and complexities compounded by selfish interests, egoism, jealousy and rivalry, this ideal has not only degenerated completely but assumed its grossest state of Maya - finding acceptance amongst gullible masses. Pseudo Gurus and hypocritical spiritual personalities specially those with baser 'Siddhis' to influence the people are 'galore' who further manipulated the desires and even the 'will' of the common men towards God and distorted the entire spectrum of spiritual practices with rabidness and turpitude. God is simple, plain, pure and pristine, completely free and devoid of everything not to speak of any solidity or grossness whatsoever. This very simplicity and purity itself has become a veil to It and clouded our vision specially under the influence of pseudo-spiritual persons. Thus the ideal purity exists now only in our imagination. All the principles of purity have been completely forgotten and only external factors like bathing, washing, wearing of religious emblems and other beauty related signs have remained. The principle of purity is based on the thought that Eternal and pure Existence which we have to enter into is entirely free from all contaminations and impurities like Mala, Vikshepa and Avarana. It is perfectly pure and is taken up for the Ideal. Since our being is contaminated with all these impurities and our aim fixed towards the achievement of Eternal Pure Existence of the highest level, we start to imitate it in all outward ways, looking particularly towards the cleanliness of the body. The external ways adopted for the purpose begin to cast their effect upon the mind and thus internal purity begins to develop. The external purification processes like bathing must be carried out with our firm attention fixed on the ideal purity; then only these actions will contribute and help towards the attainment of highest purity. The spiritual process thus gets accelerated, real purity begins to flow in all through and the mind begins to get purified producing Godly thoughts which help us further in our pursuits. Thus we are doubly benefited. We have already resorted to means for internal purification and now the external ways too begin to help us good in our sadhana and both combined together help us immensely in reaching the goal. When both these processes - external and internal - get harmonised with each other, it becomes in itself a Power which clears our path for soaring higher and higher. Thus our feeling of purity helps us so efficiently in the attainment of the Ideal.

Our first and the foremost commandment relates to the proper observance of meditational preliminaries. By following them, we begin to draw in Power which we have to finally attain as a goal in due course. The meditation before sunrise is auspicious because it is the meeting point between activity and inactivity. It is the Beginning. It is the Origin. Before that there was total Zero; after that there is total activity. We are seeking to go to the state of Origin because It is the real expression of Divinity in us. This has got completely hidden and we have started expressing ourselves due to inter action with gross elements. Our very existence is meant only to express Him. All our capacities - mental, physical, vital etc. are meant for the display of Divine. That is total surrender - that is the real and pure existence. That is what is our goal as well. So, the first commandment starts with all this philosophy behind it and it is not just a statement saying you follow this, if possible and seeking to circumvent it when required. No. It is a command of the Divine. As soldiers of Sri Ram Chandra's Raja Yoga, we have to implicitly and faithfully obey it. It is an Article of discipline and faith. There is no way of disobeying it wilfully. The Institute of Sri Ram Chandra Consciousness insists that it is something which has to be adhered to. How best we can do it, let each individual experiment himself. These are all experiments with Truth; experiments with Divinity. We must put in our best to carry out these precepts and with the blessings of the Master always we will certainly succeed. In fact, this is an important aspect of the role of an abhyasi. We must do it as far as possible and as best as we can.

COMMANDMENT 2

"BEGIN YOUR PUJA WITH A PRAYER FOR SPIRITUAL ELEVATION WITH A HEART FULL OF LOVE AND DEVOTION".

Prayer is a sign of devotion, a condition of love, a spirit of total surrender, a selfless feeling of sacrifice and above all the quintessence of service and meditation. Prayer is the medium and the cause that re-establishes our relationship with the Holy Divine. Our connection started since the time of creation. Before it, we were all merged in the Absolute Itself. Because of coverings of grossness, we have lost the connection. When we say that the spiritual lines to the Divine Master are re-established, there are two fundamentals that come to our understanding. Firstly, the Bi-polarity of man. We have got our root nearest to the Base and the other end towards the world. When Divine currents began to flow, their actions and counteractions created a state of grossness which led to the formation of atoms (anus) and sub-atoms (paramanus) in their particular forms and shapes. The continuance of the flow created heat which was the very basis of life and which gave further stimulus to existence. But though the heat remained in existence, its force got diverted downwards. The 'up' and 'down' and 'high' and 'low' are thought and idea concepts and reflect essentially acclivitous and declivitous oscillatory tendencies between the subtlest and the grossest. When the downward tendency begins to diminish, the very same force which had been continuously pouring heat into the particles help to direct them upwards - like the power in the movement of a pendulum - wherefrom the existence started. There is great difference between the Nature's heat and that caused by the sun. The former originates from the reality and totally devoid of materiality, whereas the sun's heat originates from a comparatively gross or material source and is heavier. The Nature's heat may be more aptly called as force or energy. In this force or energy, the heat exists in a latent state whereas in the sun it is apparent. So, this downward tendency needs to be checked so that one can start the acclivitous movement towards the subtlest. The second fundamental is that when the world emerged into the present form, the Central point was already rooted deep in all the beings. This being part of the Supreme, it turns its attention towards the source in its pure state. This can be possible only when we create a similar state within. Under Sri Ram Chandra's Raja Yoga, our system of spiritual training, the Master at the very outset weakens the downward tendencies of the Abhyasi by the effect of His own Power, so that it may get automatically diverted towards the Divine. This Master's support is the 'Essence' of the system. The purification process of the system by the subtle process of transmission by the Master is an achievement that can find no parallel in the spiritual history. To live in God, for God and by God is the burden of the path of Sri Ram Chandra's Raja Yoga and this naturally leads to the realisation of one's Reality in God, for God. We must, however, be very clear in our mind, that just by facing in the direction of the objective or destination, we are not going to reach there. We have to make every effort, to reach there. The mode of practice directly affects the time taken to reach the destination. The system of Sri Ram Chandra's Raja Yoga offers the fastest known method of reaching the goal of life - Oneness with God or Realisation within one's life itself. While meditation is the foundation of spirituality, prayer is the link between man and God and the 'core' of spirituality.

In this commandment, both the method and the objective are reflected therein. We have to begin the puja with the aim of spiritual elevation. The method is prayer with a heart full of love and devotion. As we discussed, prayer is an unfailing means of approach to the objective and merger with the Absolute. It restores the original relationship and connection with the Holy Divine. The idea of Divine Mastership gives us an inclination of total service to Him just like of a serf or slave. This selfless service to the Master is the true form of devotion. It is the connecting link with the Master. As we progress and are able to see Divinity in all, and experience the same, service, devotion and love will have no bounds; we will render similar service to one and all irrespective of caste, creed, religion and every type of 'life' itself. It can extend to cover all and every possible area of the universe, depending upon the individual capability, comprehension and levels of spiritual progress. Universal service, Universal love and Universal devotion are highest reflections of Reality - a goal of life for any human life.

As a devotee, we have to take the initial bold steps communicating to the Master by the current of our own power. Rev. Babuji Maharaj gives the example of the principle of telegraphy. When there is a current on the line, there is connection between two ends - the Divine and the human. This link we have inherited from the origin. But we have disconnected the current, our thought of the Divine. Once our thought is diverted, then the linkage, the communication is established. In our system, the Master diverts our thought by His Power, we are most fortunate but we have to maintain it, operate it and see its logical utility to the conclusion. Once we send even one effective signal of prayer, the Master graces us - inundates us with His Consciousness. This is the beginning of communion, Oneness and the first phase of initiation - through an unsnappable system of communication - comes into effect. The reason why prayer should be offered with a heart full of love and devotion is that one should create in himself a state of vacuity so that the flow of the Divine grace may descend on us. With Master's grace, our downward tendencies remain always checked; we have to ascend the path. With the Divine grace, making us lighter and subtler, the ascent will be characterised by soaring higher, faster and more importantly smoother.

Constant practice brings a man to a state in which one begins to feel himself in prayer all the time. This state is acquired when an abhyasi offers his prayer in a most suppliant, humble and devoted manner putting up everything before the Master, resigning himself completely to His will. In other words, one may assume His real form after surrendering every thing to the Master. He should withdraw himself from all sides and turn completely towards Him loosing all worldly charm. The remembrance of everything should merge into the remembrance of the One - the Ultimate, resounding all through in every particle of one's being. This may be termed as complete annihilation of self. If one develops this state, he is the 'embodiment of prayer' and every thought of his will be synonymous of the Master's. That is the true type of prayer; we must aim at. What is required is the iron will and regularity of sadhana and prayer and confidence in our capability to achieve that state. This state can be achieved by the continued practice of doing everything with our thought resting all the while on the Real Point, which forms the very basis of existence. This pointed attention upon the Real may be taken as the essence of the prayer. This is the starting point and the removing of superfluities is the first step towards it. It is in fact, a state of consciousness. Though consciousness is present at every step, yet, this one is higher and superior. In the final state, Oneness prevails in full swing. It is inconceivable even to human perception and imagination. Prayer comes before this state is entered into. When this preliminary state is attained, one must, then, try to get it expanded. Expansion means development by introducing into it power through prayer - to the extent that grossness begins to be converted into lightness almost up to the point of extinction. This is possible, one can experience it in a graduated manner and in our system Master's support at every stage will ensure its achievement by every abhyasi provided one is totally in a prayerful mood throughout.

Another aspect of this commandment is the aim of spiritual elevation. The prayer to the Master is not for relief of any problems of existence. It is for spiritual elevation. As of date, we are totally materialistic. We have become obsessed with the display of our own individuality, our own comforts and seeking relief to the endless cycle of miseries and sorrows. The aim is to attack the cause of all these maladies at the source itself. We have come to the understanding that the problem is not temporary deliverance from one misery to be followed by another, but freedom from bondage - which is the ultimate cause of the misery and pain. This freedom from bondage is liberation. This is possible only when we grow out of ourselves. We can grow out of ourself and not destroy self. How? We should be fruitful to this Earth, as Divinity wants to express It and be useful personalities. When our wishes which are binding us shall grow out of ourselves, our wish shall always be something connected with all. The individual transformation which can lead to universal harmony is the only answer to redeem the humanity and this is in consonance with the Nature and is Divine. This spiritual elevation, is what we should aspire and pray for. The prayer with a heart full of love and devotion is the only means. We must make it an effective and purposeful prayer - then only Divinisation is possible.

COMMANDMENT 3

"FIX YOUR GOAL WHICH SHOULD BE COMPLETE ONENESS WITH GOD. REST NOT TILL THE IDEAL IS ACHIEVED".

Before we undertake to carry out any act in any field, first we decide as to what is the aim or objective. Then we plan and devise means to achieve it. This is rational and logical. In our system, before we commence our spiritual practices, we have to decide our aim or the final goal. Having full faith in Sri Ram Chandraji Maharaj and the system, we have, now, to fix our thoughts, at the very outset, on the goal which has to be attained so that our thought force and will - with the Master's support - pave the way up to it. In the path of spirituality, those who did not fix their goal definitely remained short of the mark; before arriving at the final point, they mistook one or the other intermediate states to be the Destination or Reality and stopped there. They suffered merely for not having fixed their goal and set their thought on it constantly. In Raja Yoga, the helm is our strong determination which helps us to steer on to the destination. Master's support is the 'boat' itself to ply through the vast ocean of spirituality. It is the essence. There will certainly be numerous whirls and currents at places but the strength of our 'will' and 'complete surrender' to the Master help us proceed straight to the Destination. Faith in the Master is basic for reaching higher levels of growth. Since our eye is fixed on spirituality, we should take up the ideal which is the highest as also that associated with the Absolute. Thus, to reach the Infinite Absolute is the primary spiritual duty of the man. Divine help is always available and Master's support is the 'Essence' of our system of Sri Rama Chandra's Raja Yoga, there is no doubt; but only when the Supreme is convinced of the aspirant's earnestness of purpose. When the reaction creates a stir in the Infinite, it indicates that we are getting absorbed in the great Being. This means that the distance between the God and the abhyasi is reduced and this idea of remoteness begins to fade away. With increasing intensity of our meditation with love and devotion, our nearness goes on increasing up to the final limit where the very feeling of separateness or aloofness, having merged in the Reality, becomes completely extinct and assumes the form of latent motion that existed at the time of creation. In this way, our merging in the state becomes permanent and everlasting. This is our ideal. This is what is complete oneness with God - the Ultimate.

The question, now arises, how long should we do sadhana? Obviously, till the ideal is achieved, as long as it requires to be a 'Big Zero', 'Living Dead' and allow the Divinity to express Itself through us. Divinity only shall be seen in us by others. Rev. Babuji Maharaj has given this image only to us and that Image is He is the Divinity in expression. There is no other image He is capable of giving us. He annihilated Himself to that extent and pleads with us to come to that level. He beacons us, extends His hand to us, lends His support to us and above all assures us to take us up to that level. This goal clarity must dominate all our spiritual orientations. The goal of Oneness with the Master is not only to be achieved during meditation - we are fortunate to have been bestowed with this condition. After meditation what? People continue to identify us with our individual names and forms. That means we have not been able to achieve the goal totally. They do not see Divinity in us. The reason is that we have still hidden Him inside us; inside the cave of our heart only. 'You have been displaying yourself only having Divinity hidden inside', Rev. Lalaji Maharaj used to say 'Now, you hide yourself and allow the Divinity to be seen by others'. This is what sadhakas should strive for.

COMMANDMENT 4

"BE PLAIN AND SIMPLE TO BE IDENTICAL WITH NATURE".

This apparently open and direct command has lot of special significance. If we have to be identical with the Nature, which is pure, sacred, primeval and unadulterated and unpolluted subtlest thing, we have to be plain and simple. The plainness which is transparent and which is in its original state is what is being called for. At the time of creation, the perfect calmness, a type of see-through transparency and plain nature - was disturbed by the effect of the Primary Stir leading to the formation of forms. All the created things had the effect or reflections of the Real Power. Gradually, the power inherited by one began to develop and the same original thought that caused the Primary Stir, being present in man, started to manifest itself in proportion to its magnitude. It commenced to display its actions similar to those related to the Divine. Thus, man took up a contrary trend and began to build his own creation. Though action in the Divine manifestation and man's own network of individual creation is the same, in respect of plainness and purity, it was an absolute contrast to the Divine and promoted intricacies. As mind and thought became grosser and grosser, they increasingly cooperated with man in his tiny creation of contrast which is not obviously in consonance with Nature. The Divine qualities of Kama (desires) and Krodha (anger) which are God given became most intense and gross and lost their original traits of moderation and cosmic order, due to formation of veils after veils around soul. The self created Vikaras (impediments) of Lobha (miserliness) and Moha (attachment) have come to completely dominate our lives; whereas Ahankar (ego) has assumed an over-riding characteristic of our being. Thus, all these five Vikaras have totally obscured the plainness and transparency of the self. So, in order to be in tune with Nature, we have to retrace our steps and restore the Original state. Kama and Krodha, the Godly attributes, should be moderated and must play their role within the parameters of Divine virtue and cosmic expression of creation. Lobha and Moha need to be brought under complete control. While their neutralisation will totally change the very being of our life, Ahankar of course, will have to be gradually reduced almost leading to its extinction in tune with our spiritual progress.

The purpose of the creation is expression of the Divinity through us. Divinity wanted to express Itself through us and the Nature as a part of Its Cosmic Lila and Scheme. That is the original state, pure and plain - a perfect transparency. Nothing hidden and an open book of self. We have started hiding the Divinity and have started expressing our grossness, Lobha, Moha and all non- spiritual and non-Divine qualities. Then, the plainness, the transparency is lost. We have to restore this. We must allow Divinity to find its full and unhindered expression through us. Then only we will be in tune with Nature. It is based on the concept that it is our primary duty to express Divinity in us rather show our own creation. This is being in plain state - same as existed before creation.

Simplicity is the very essence of Nature. Even an empirical knowledge would reveal that in this Akash (space), how simple is the Organisation of Divine manifestation of apparent magnitude and complexity which is beyond human imagination. How cosmic events take place with unerring regularity and purpose? one only shudders even to think of a slightest deviation which will lead to catastrophic consequences. Simplicity is therefore, the very basis of creation. It is the reflection of That which existed in the Absolute in a latent state. It promotes growth by allowing constancy of both movement and activity in accordance with Divine Scheme. It can be aptly described as the quintessence of the Ultimate. This is in fact the life substance of Nature. Activity starts from this point which is verily the very Origin. This perfect simplicity was disturbed at the time of creation by Kshobh (Stir). Man has shrouded himself with layers and layers of grossness leading to a spiralling development of further evils like passion, anger, lust etc. A complete conglomerate was, thus, formed. The retracing from this can now be effected only by the process of casting away all that one has accumulated over the period of existence so far, in terms of impressions and removing the perversion of thought by fixing it firmly in the right direction. Now, since this diversion of thought is beyond the capacity of common men like us, we need Divine help. It is here the Master - Rev. Babuji Maharaj - offers His unconditional assistance to the humanity. Under the System of Sri Ram Chandra's Raja Yoga, Master with His power of Yogic Transmission weakens the lower tendencies of the mind, sows the seeds of Divine Light in the innermost core of the abhyasi's heart and diverts the flow of the Divine Consciousness towards the heart - in the initial stage itself. For shattering the network of grossness with its manifold facets of evil, the support of One who has shattered his own is really invaluable. Here is, therefore, the relevance of Sri Ram Chandra's Raja Yoga system; here is the Master's support, the essence of this system. This is the surest and best way of our assuming the OrigInal state of simplicity with concerted sadhana. This is the Oneness with God. This is our goal.

COMMANDMENT 5

"BE TRUTHFUL. TAKE MISERIES AS DIVINE BLESSINGS FOR YOUR OWN GOOD AND BE THANKFUL".

Here the Command Be Truthful' has been interpreted variously. Some great pioneers of the System felt that it is 'Speak Truth'. Babuji Maharaj said that 'Truthfulness' really implies the sense of presenting one's own self in its true colours. This is the state at which man exclaims spontaneously 'It is as It is'. This is the state which in true sense is Reality. Even this does not convey its express meaning. This is in fact the point at which all the powers are drawn in and accumulated at the time of Pralaya - Dissolution - and nothing but absolute Reality remains in existence. When consciousness ends, we may then consider to have arrived at this primary state. The 'Truthful' presentation of 'self' gives, therefore, an understanding that it was the condition that existed prior to the primary Stir - before the creation - and it is the state to which we will return after Pralaya. So, it is one existence and part of the Base - the Ultimate. We cultivate this habit of truthfulness - purity, plainness, simplicity - so that our actions are in consonance with the Original state and just as it is in the dealings of Nature. Thus the power generated by the habit of forbearance helps a good deal in our spiritual pursuits and enter the state of Absolute.

What is our Real or Original condition? What is the real nature? Our real nature is to be a Bandha - a disciple of the Divine. The life is meant for Him to express Himself fully according to His Scheme. Any existence for that matter is totally dependent upon God. That is the 'Truthful' condition. A dependency on God is the beginning. Yet, over a period of time, with the effect of grossness, we turned into 'Bhaktas' and finally 'Shaktaas'. This is the reason for degradation. But the basic point in truthful existence is to be dependent upon the Great Master. 'Be truthful' means that be truthful to the original nature of being dependent on the Master. So, it does not matter much what happens to us. There is neither misery nor happiness. When we feel total and complete dependency on Him, whatever comes to us is a Divine blessing for our own good and we must be thankful to Him. Unless we practically attain, feel and experience this dependency, accepting whatever miseries that befall one as Divine blessings will be difficult. By constantly presenting one's own self in true colours, we endeavour to attain that condition. 'It is as It is'. Babuji Maharaj in his Masterly stroke said about God 'He is neither Saguna nor Nirguna but beyond both; He is what He is'. Once we correlate 'Truthfulness' as 'It is as It is', we may get an idea of its proximity to or even part of Absolute itself. It is this Divinity in us that should be presented in its true colours so that we can, with the support of the Master, enter that sphere.

Lalaji Maharaj considered three things necessary for a Saint. One, permanent bodily ailment; two, financial stringency and three, Nindak - being found fault with. This invitation to ailments, miseries, sorrows and the like would develop in us the quality of forbearance and habit of truthfulness simply because we start seeing the 'self' in its true colours oblivious of the superfluities of miseries, diseases etc. and other physical impediments. In this case, such ailments are really Divine blessings for our spiritual amelioration and we should be thankful to Him. The axiom of Rev. Babuji Maharaj that 'physical ailments are really meant for the cure of spiritual diseases', is a Truth. The medicine may be bitter and in the end, when we are cured and reach the Destination, we must always thank the Divine Doctor - the Master. We will always do this. Everybody does the same.

Man is a bipolar being. It has got its roots nearest to the Base and the other end towards the world. If somehow, the individual mind gets moulded towards the Cosmic mind - of which it is a reflection - it begins to appear in its true colours. This is 'Truthfulness'. If we somehow turn its downward trend towards the Base, it will become quiet, calm and peaceful. Then, by sheer dint of sadhana and Master's support, one can reach the state of Origin. It is our experience that only the help of a Dynamic Personality, the Supreme Personality, - the Master Rev. Babuji Maharaj - that can turn it towards the Base. It is only His power and will that can make the turn and make a mark. The abhyasi with faith, devotion and self-confidence wins. Such an aspirant, with the help of the Master, can develop the sense of presenting one's self in its true colours. This is 'Truthfulness' in essence. It is only the support of Supreme Personality that can lead us to Deliverance and to the condition 'It is as It is'.

COMMANDMENT 6

"KNOW ALL THE PEOPLE AS THY BRETHREN AND TREAT THEM AS SUCH".

This is the most lucid Commandment; yet most difficult to grasp and more difficult to implement. Many of the religions and a large number of sects have been professing common brotherhood, universal brotherhood and equality. None have been clear about the Cosmic reason behind this; so most of these religions having been continuously carrying out a war of proselytisation, of violence, of atrocities, of barbarity and of senseless destruction against humanity and fellow beings. The serenity of human life rests on its being in tune with the Origin and the Nature. All things including the human life have descended from the Base by the effect of Primary Stir or Motion which set everything into action. All are connected with the same Reality - The Central Point - by this effect. Just as children born of the same Mother are related to each other in one and the same way, so also all of us descending from the same Origin or Source are bound by the same common tie of fraternity. This has not been adequately grasped and vested religious or sectarian interests distorted the same to suit their respective non-spiritual interests and people are being carried away by dogmatism and fundamentalism. It was also really the effect of our own thoughts and actions that converted brothers and friends into strangers. It is our own feeling of selfishness that makes others appear like aliens. We have to know the commonality of parenthood of all things in this Universe, then only we can appreciate and recognise all people as our brethren. This engendered separative feeling must be removed so that brotherly relations may be revived.

The individual soul is Jiva and whereas the Cosmic spirit is Brahman. The Cosmic Mind is Brahman and the individual mind is Jiva. It is heavenly mind and this is earthly mind. It is one and these are many. It is the sum total of all, these are separate pieces. Atman is called Jiva when there is desire for life in it. Jiva is that which has a desire for life. Due to formation of series of veils over veils, the attention of this Jiva is always towards short comings or imperfections. It develops the feeling of want and attachment which are the causes of sorrow and suffering. It creates many defects in itself, forgetting to be part of same Whole - the Brahman, and these include wishing own good and harm to others. This view of duality - 'I' and 'You' - its thought and action creates otherness in it. This feeling of otherness throws it in a state of multiplicity, which it begins to like in a condition of grossness. The Jiva does not see itself but sees others. This defect throws it in illusion. Unless these shortcomings and imperfections of the Jiva are made up, filled in or set right, we continue to be oblivious of our part in the Omniscient Being - the Brahman - the Cosmic Mind - the heart of creation of the universe. It is here that Rev. Babuji Maharaj who has descended to restore world harmony through individual transformation comes as the Supreme Personality. Under His system of Sri Ram Chandra's Raja Yoga, an aspirant's - Jiva's - tendencies of otherness are checked and the mind is diverted to the Whole and the Origin. With sadhana, one begins to realise one's own part in the Whole - the Brahman and identify the commonness of our Origin and hence our fraternal relations. This is the most efficient and best way of knowing, feeling and experiencing the real nature of fraternity. It is then, then only, we can treat everybody as brothers and sisters, respond towards them with fraternal feelings and interact with them as we do amongst children of the same Mother.

In our system, we have total faith, love and devotion towards the Master, the Supreme Personality - Rev. Babuji Maharaj. We have willingly resigned to the Will of the Master and have undertaken to follow Sri Ram Chandra's Raja Yoga Sadhana throughout our life both in letter and spirit. Our minds are already diverted to the Origin and the march towards the goal is in full swing. Some of the greater souls have already reached the pinnacle and are beckoning us to hurry. In this great Cosmic and Divine Lila, it comes to our understanding that the Destination of all is the Origin. We were together, when we started; we are now together in the return journey too. We are all same direct descendants of the Divinity. We are bound by the bonds of fraternity. It is the spread of this spirit that will let all other fellow beings know that all people are our brothers and sisters and hence we have to treat them as such both in mind and deed.

The individual network has resulted in our own tiny creation of a small circle, Father, mother, wife, children etc. Why this brokenness? Why cannot we merge our tiny creation into the Whole - to which it belongs? The development of the feeling of universal brotherhood means the breaking up of the individual network and the close adherence to the tie of fraternity with one and all. It will naturally lead to mutual association. Our dealings with one another will be moulded accordingly, ensuring greater peace and harmony in the society. Our Rev. Babuji Maharaj has introduced in our Satsangh; - Universal Prayer - to be carried out at 9 p.m. sharp. Every abhyasi should meditate for 15 minutes thinking that all brothers and sisters are being filled up with love and devotion and thus the real faith in the Master is growing stronger in them. This shall be of immense value in fortifying fraternity amongst us. Besides, the introduction of meditation on Point 'A' - thinking that all men and women are brothers and sisters - is revolutionary practical meditational method that will inculcate feelings of fraternity in us by checking the indulgences of mind and impropriety of conduct. In our system, we have a well chartered path and methods to adhere to this most important Commandment.

COMMANDMENT 7

"BE NOT REVENGEFUL FOR THE WRONGS DONE BY OTHERS. TAKE THEM WITH GRATITUDE AS HEAVENLY GIFTS".

This is a Command the full comprehension of which can be appreciated and felt once we achieve adequate levels of spiritual growth: "To be not revengeful for the wrongs done by others" is possible only once we are clear in our minds the reason, and logic behind this and more importantly the futility and counter- productivity in being revengeful. We have talked about individual soul - Jiva - being in a state of multiplicity due to its feeling of 'otherness' and its defect of seeing only others and not itself. This in effect, creates a state of illusion. It begins to perform selfish actions which contain wonder, greed, envy, hatred, competition, enmity, selfishness and desires. Wounding others feelings is the worst among these. The reaction to these actions - may be termed as ordained punishment - is sorrow and suffering. All religions, therefore, generally agree that whatever happens is the result of our own actions. Nobody ever suffers in contravention of this principle. This can be correlated to the cause and effect theory to some extent. We can, therefore, conclude that it is really the fate or destiny we have built up ourselves. There is a need to analyse this action and reaction cycle. Whenever any wrong - an initial action - is committed by person A against B, A will undergo the effect for it in any case as ordained. But if B reacts to it and commit a more grievous wrong against A, then B will become subject to resultant reaction later. When A in any case suffers for his action against B, why B should do anything at all against A which will boomerang against him in greater sorrow and suffering? Secondly, if A has done something against B, due to latter's action at a given point of time, B is undergoing the process of the effect of his action (Bhog). This, in any case, ensures that B is cleansed of his impressions and is more nearer to the Origin, being purer after this. In all most all cases, the sorrows and sufferings due to wrongs meted out by others is essentially in the form of effects of our earlier actions. As a spiritual aspirant, solely concerned with making ourselves purer and purer, subtler and subtler, we should feel gratified with the heavenly opportunity (gift) given to us to get nearer to the objective - the Absolute. This purification process - this Bhogam process - may come about from internal and external causes. In external causes, these reflect as wrongs done by others. The internal causes may be physical ailments which may be treated as cures for spiritual diseases (impressions). We should not, as such, poison the thoughts at all out of ignorance and think in terms of revenge. When this is the case, the work done by any external agency - it may be any - has in other words rendered the function of a true friend. This may seem uncommon approach since the basic philosophy was never taken into account before, for the reason that it came out simply as religious dictate to take everything as coming from the Lord, so that the feelings of revenge and resentment may not arise and one may not loose the nobility of character. Thus, it is clear that anything that comes to us is for our ultimate good, may it be from any medium, fills our heart with delight and promotes in us a sense of gratitude.

Another practical aspect that comes to our mind is the feeling of fraternity amongst all people and complete surrender to the Master. When we know we hail from the same Origin - common parenthood - when we know we have resigned ourselves completely to the will of the Master, where is the reason for us to react, to be resentful, to be revengeful for anything that might be done to us. Any such sentiments will show inadequacy of our understanding and also lack of complete faith in the Master. Whatever, therefore, happens to us is for our good and we should be grateful to the Master to have gifted us that. This complete surrender and total faith in the Master would make us feel every event in its correct light and express our gratitude to the Master for having ordained so.

This Commandment is a dynamic spiritual precept. It should never be taken as cowardly and meek surrender of individual self to others. It is so that we accept whatever happens to us - even deliberate wrongs meted out by others - as Divine gifts in the overall cosmic sense. But whenever we carry out duties as a worldly functionary - be it of an employee, businessman, soldier, teacher or policeman or any duty even as a house holder - we have to oppose injustice, corruption, deliberate misdeeds by others or all acts against righteousness tooth and nail. We have to come out with all the mettle at our command to fight against such acts. Such wrongs may relate to the injustices being perpetrated on our fellow beings of the same race or country or otherwise. As a soldier of the system of Sri Ram Chandra's Raja Yoga, we must rise in unison. In fact, the spirit of Rev. Babuji Maharaj in the remodeling of the Raja Yoga to make it accessible to all common folk, may be this that the spiritual strength to transform the individual self lies in upholding what is right, while scrupulously avoiding causing harm to others deliberately. One may rationally understand the dynamic nature of this principle - essentially as a spiritual pursuit and its relevance in the world of today's chaos, confusion and materiality.

COMMANDMENT 8

"BE HAPPY TO EAT IN CONSTANT DIVINE THOUGHT WHATEVER YOU GET WITH DUE REGARDS TO HONEST AND PIOUS EARNINGS".

This sacred Commandment has two specific aspects. Firstly, whatever one gets to eat, it must be through pious and honest earnings. Secondly, we should be happy to eat that in constant Divine thought. The first principle of honest and pious earnings mostly covers our conduct in material life. So, the philosophy involved in it starts from materiality and ends in the final state, we all have to arrive at - Constant Divine Thought. Whatever we get from Nature is very pure because its basis is purity. The thing earned by man can also remain in a pure state when that is got through pure, honest and pious means. When we earn in such a manner, the influence thereof will affect the layers of veils we have built around and help purify the web of tiny network and creation of our own, which we have erected. Unless one is seriously concerned with the means of our earning, there will be no end to the formation of Samskaras (impressions). Due to our dishonest and impure methods, we resort to such ways exclusively to satisfy our own unending desires and thus get irretrievably caught in the whirlpool of materiality and grossness with its cascading and expanding effect. All religions give great prominence to this philosophy of honest and pious earnings. One can resort to such means only when one develops Vairagya, due attachment or non-attachment in its correct spirit. Our conduct should be underlined by feelings of fraternity and our mental attitudes must be governed by proclivities of selflessness, sharing and sacrifice. What is honest and pious earning? What is the yardstick or dividing line between dishonest and impure deed on one hand and honest and pious deed on the other? Our conscience is the only guide. Our Self knows what we are doing. Whether it is right or wrong, honest or dishonest or pure or impure. Positively one knows the best. If any other persons come to tell what are the limits or out-line parameters of honesty and piety, we will always come up with some justification or the other specially for our dishonest or impious acts. Abhyasis, as we are, endowed with the spirit of Sri Ram Chandra's Raja Yoga, our conscience ought to know, it knows well and it shall be only our guide in this respect. Notwithstanding some general axioms and principles of honest or piety, we should depend on our inner conscience - the Voice of God - that will show us the right path, the right direction and right course and action. This is the reason why sages have laid so much stress upon honest and pious earnings.

Meditation is the foundation of spirituality. If we meditate having real goal before us, we are sure to reach the Destination, as many of the seers in our system did. There are ways and ways converging towards the Ultimate goal, which we have been putting across in our system. There are external forces too, helping us to the Destination, if properly guided. The eastern thinkers have taken special regard of the question of food. It should be cooked neatly and cleanly in a proper manner. That is the hygienic point. But if it is sattvik and is cooked in constant remembrance of God, its effect will be surprising, and if it is taken meditating all the while on the Master, the Divine thought will cure all kinds of spiritual diseases and remove things which hinder our progress. In Hindu tradition, it is profound in this regard. ANNAM PARA BRAHMA SWARUPAM. Anna, the food, is Divinity. Everybody knows it because by this we are going to live. Not only by the consciousness of Rev. Babuji Maharaj we live but also by the physical form of His expression namely by food also we live. But let this not be earned by foul, unfair, inhuman and adulterated means; because the Divinity has willed that we can earn what we want in a very natural way; honest and pious earnings. Many times we resort to base means to enhance and accumulate our earnings. Such thoughts pollute the food we earn by foul means. We are not talking of physical pollution; here it is mental pollution. The latter is more damaging and is much worse. When we eat it, the effect taken in by it enters our body and begins to spread all through our veins and arteries. So, if we take such food which is earned through honest and pious means, then, the particles and atoms of the body begin to get purified. The impulse of Divine thought thereby combines with food and helps to promote our physical and spiritual health.

COMMANDMENT 9

"MOULD YOUR LIVING SO AS TO ROUSE A FEELING OF LOVE AND PIETY IN OTHERS".

The kingly thing in the man is thought. Prana is the life energy which is essentially in the nature of consciousness. This thought is the Prana in the human context. It is thought, as we talked earlier, that is common between man and the Ultimate. We get power from our thought only when it has proper interface with the Absolute and there is perfect harmony between things of our own making and those of the Divine. As far as Vyavahara (practical dealings) is concerned, there is absolute uniformity in Divine dealings but only in a particular sense. For example, He gives light equally to all. He has created air for everybody to freely breathe in. The water, the Nature's resources and all are His creations. There is everything for 'life' and 'human' needs but none can satiate man's greed. The Nature's resources are not to cater for man's avarice and own creation. The creation of the Absolute has all for the pious needs of life. We have to present ourselves before the Master in such a way that He feels inclined towards us, accepts us and takes us unto Him. All our dealings must, therefore, be moulded accordingly with due regard to proper needs and fair right of everyone and bring them in close conformity with those of the Nature. Then only, we can harmonise ourselves unto God by utilising the Nature and power of thought in consonance with the Nature of mind to achieve the best results in our meditation under our System. This is what is Divinisation. All senses and faculties are harmonised, assuming their original state and are merged in the Real. Every atom of the body becomes one with the Real and expresses only Divinity. Even blind can see and feel such a divinised man - a man one with the Divinity. We have to mould ourselves to be like that. That is our goal.

This commandment, as discussed above, reflects the very 'soul' of Sri Ram Chandra's Raja Yoga. An embodiment of the System. Total faith and surrender to the Supreme Personality - Rev. Babuji Maharaj, complete belief in the Principles of Sri Ram Chandra's Raja Yoga and most importantly the dedicated sadhana and adherence to its precepts - both in letter and spirit - are all the ingredients - ways and means - that mould our living in such a way as to rouse the feelings of love and piety in others. In our System of Sadhana, individual transformation is the objective of the Great Master with a view to restore world harmony. So, this transformation would involve control and moderation of five Vikaras (impediments), a perfect balance between the spiritual and material facets of our life, development of feelings of fraternity amongst us, and above all practice of Raja Yoga as modified by our Master to achieve the spiritual goal of oneness with the Master. Rev. Babuji Maharaj assures His constant support through Yogic Transmission - Pranahuti - at every stage of this transformation.

It is this utilisation of Divine force for the transformation of the man that the Master has assured us. It is, therefore, this method of moulding of our living that will positively arouse feeling of love and piety in others. As an abhyasi of the System of Sri Ram Chandra's Raja Yoga, we have to be only identified as Master's expressions. This Divinisation - this expression of Divinity through us can trigger feelings of love and piety in others - that is the beginning of the transformation of each and every individual. That is the stepping stone for the restoration of world harmony and peace.

COMMANDMENT 10

"AT BED TIME, FEELING THE PRESENCE OF GOD, REPENT FOR THE WRONGS COMMITTED UNKNOWINGLY. BEG FORGIVENESS IN A SUPPLICANT MOOD, RESOLVING NOT TO ALLOW REPETITION OF THE SAME".

This Commandment is of special importance to us. As a follower of the system of Sri Ram Chandra's Raja Yoga, the adherence to the Ten Commandments is a Way of Life. These contain both the spiritual goal and ways and means to achieve the objective. They are in essence Sri Ram Chandra's Raja Yoga system itself. The tenth commandment is a daily bed time prayer, where we take stock of our activities and seek Master's indulgence for the mistakes committed - knowingly and unknowingly - and beg His forgiveness. It also reflects our resolve in not allowing such mistakes to recur. In fact, this is the mode of applying mid-sadhana corrections everyday in our life. It is this mechanism - which makes our system unfailing, most efficacious and successful in reaching the goal of life. We need to utilise this Divine practice to derive maximum benefit to us.

At bed time, we have to invoke the presence of our Master. For this, we have to create a state of negation which attracts His direct attention and establishes a link with Him. Now it is incumbent upon the abhyasi to continue to hold His attention on him by continuously feeling His presence in the heart; this will ensure the linkage, the connection with the Master remains in tact. Then we have to open our daily record of events and put up for His scrutiny. In normal life, higher officials do visit and carry out on-site inspections. In our system, the abhyasi prays for the presence - visits - of his Master and opens the book of his heart to Him. We have to put up to Him all wrongs committed by us. The Master is so gracious with His servant, He does not scold us or point out our mistakes. We have to do it ourselves. This is the self-effort in sadhana. This is the difference and uniqueness in our system. We have to identify all wrongs, mistakes and misdeeds committed by us in a state of true supplicancy. When we do this, firstly we become aware of the magnitude and enormity of consequences of our misdeeds. This will fortify our resolve not to allow recurrence of the same, provided we are honest, pious and totally committed to the service of the Master. Then only, the impediments present in us (Mal, Vikshep and Avaran) are removed and the weight thereof is set aside making us subtler. Thus, we assume a state of absolute purity - a state of simplicity. When this happens, all blunders and wrongs committed by us begin diminishing till their very existence fades away finally. This is the result of sincere repentance. This will happen only when the formation of more impressions by doing further wrongs ceases. This calls for a constant prayerful mood - not at bed time only - so that we carry out all activities with the Master ever in our consciousness. This will prevent repetition of any and all misdeeds and wrongs by us. The nearness with the Master, thus goes on increasing until oneness is achieved. This is the goal as well.

It is also considered that this service is best done at bed time because one is then free from all engagements and the only point in one's mind is rest and repose. In other words, one finds himself in a comparatively free and composed state. This state of balance can also be interpreted as Nature's state of equilibrium. Thus, we are in conformity with one of the manifestations of the Nature. This is the reason why bed time prayer is very effective and actions done accordingly are all well adjusted. We shall be in the right frame of mind not only to courageously present one's wrongs to the Master but make firm resolution not to repeat the same. The Nature Itself helps us and we derive maximum advantage of the environment. We must, therefore, derive the greatest benefit from Time and take up the bed time prayer as a token of service to the Master - to help the transformation of ourself. This is the grandeur of the system of Sri Ram Chandra's Raja Yoga. The Master's support is a cosmic certainty and we will succeed in our goal of life.

Another important dimension of the Bed Time prayer is to seek the Master;s help in enabling us to adhere to and follow the path of duty and righteousness. In the present day vitiated environment, it is extremely difficult - almost impossible - for a normal grihastha to carry out his duties and responsibilities with honesty, piety and dignity of purpose. At every stage, one encounters corruption, nepotism, treachery and exploitation. One is at a loss as to what to do? - either to follow what is right, of which one is not always very clear - or kill one's conscience and adopt a course which everyone knows to be outright illegitimate, selfish and above all non-spiritual and un-godly. Who will guide us and who will give us strength to follow the Natural Path and support us in adhering to the tenets of Ten commandments and Rev. Babuji's way of Sahaj life? None but the Master himself. Each one of us must turn to Him, with a sincere heart, to guide and provide us his support so that we can do what is right without fear and always in his remembrance and service. The guidance will always - as is the day-to-day experience of sincere seekers - comes in the form of enlightening us the right path and bestowing onus the mental, vital and physical strength and capacity to traverse such path of duty under all circumstances. Such is the efficacy of Bed time prayer and more, such is the certain and unfailing way of getting the Master's grace and support. Let each one of us resolve now to abjure the ways of selfishness, ego and unabashed materialism and benefit from the Master's Divine support to transform oneself into a real man and thus to be His partner in restoring human values and world order through the Natural Path. Amen.