What is Prana? It is Life. What is Life? That which is organised is an organism or Life. Organised means each part has all the characteristics of the whole entity and the whole entity is complete when all the parts are there. Does this mean that everything that is organised can be called as Life? Certainly not. The metals, crystals and devices and so many other types of materials are highly organised and we know that they don’t have Prana or Life. So, both matter and mind are organised. Another way of looking at this is, everything is Prakriti except consciousness. Consciousness is not a derivative of matter. It is the base for matter.
In each one of us lies the infinite character of consciousness. Consciousness is whole, free, unbounded and has many more characteristics. Consciousness if restricted in any form, struggles to get out of it. It wants to outgrow its boundary and wants to be free. That is the cry of Liberation.
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If that is so why is it that we are pestered with so many thoughts, which distract and disturb us whenever we try to remain in a contemplative mood or sit for meditation? Prana is always in a state of balance and equanimity whenever it is dwelling on the thoughts of the Origin or Base or Ultimate. When under peculiar circumstances gets attached to anything other than the Origin, it tries to wriggle itself of the clutches of such grosser matter. This is the beginning of awareness of thoughts or consciousness. This is the most profound theory of Sri Ram Chandraji. The awareness of thoughts is due to their rejection by mind, is a singular contribution of the Master to the field of psychology.
This has enormous influence in the method suggested by Pujya.Babuji for meditation. Meditation can be done on anything and one can obtain such results as may come. But if one wants the best results the nature of the thought for meditation should be such that it is in consonance with the nature of mind itself. Based on this logic the Master has suggested that we should meditate on the Divine light in the heart where it beats, not bothering about the nature of light or luminosity. Once this thought is accepted as fit for meditation, getting into a state of absorption becomes easy. It may be noted that any other thought is likely to be thrown out or rejected by the mind including the thoughts of masters and their actions etc. The thought of Divine light gets absorbed in the mind because that is approximately near to the original thought. In this context it is necessary to distinguish between meditation and concentration.
Meditation done on the above lines will lead to steadiness over a period of time and practice. However, the Master has graciously brought in another feature i.e. Pranahuti. Now that is clear that Prana means thought force and psychic in nature, the Master makes it possible for the individual sadhaka to be assisted by the influx of this force into him by a devotee of the Divine. That is, the Prana is being offered (ahuti) by a person for the improvement of the condition of the aspirant.
A person who is not disciplined is least fit to be called a disciple. Methods are rigid. When we say rise before sunrise it has to be before sunrise. If we understand it as a commandment we will follow it. If we understand from other clarifications given by the Master on other occasions and try to justify such flouting of norms on that account even as we have done in following the earlier Masters like the Buddha, Mahaveer Jain, Lord Krishna, I can only say we do not have the determination to reach the goal. Please note how our mind is dictating terms. Our goal is not clear. Further our yielding to the Master which is the third step in prayer is the most important thing. We don't know how to obey. If we don't surrender to him we will not be in a position to transform and assist others. That is the principle of Pranahuti - taking the assistance of another person in our spiritual pursuit. Revered Babuji says almost the same sentence as Lord Krishna: "Matchitta Matgata Prana, Bodhayanti Parasparam". The question is have we put our mind on his consciousness. 'Matchitta', note the specific mention of the word 'chitta', consciousness not other qualities of Omniscience, Omnipotence and Omnipresence nor other auspicious qualities of God/Master. It is Revered Babuji's consciousness or his chitta in which we have to dwell. The sentence belongs to Lord Krishna who says in another context that a person who can say 'Vasudevan sarvam Itihi' is rare. That is the beginning. We know that Revered Babuji is spread everywhere. But have we got into his consciousness? He uses the word Prana. Please note that 'Prana' is the only plane where we can join, where we can have coherence. We cannot have it otherwise. At the other levels we will be not in a position. This is the only way we can have unity with the Divine manifestation and unity will be Divine based. It is only Prana that can do this. That's what Prana is. Prana, that is thought power, can extend during the day whatever we may be doing.
Bodhayanti Parasparam Volume II – Page No.95
We should be deeply aware that Life is not just about the individual self, or even the great Self. Many aspirants are led to believe by ill informed and not fully informed guides and gurus even as stated earlier that upon getting fundamentally enlightened in that Infinite Self or Sat, they will then somehow be free of all the impositions and challenges that exist in our relations with others or in other words there will be a solution to the problem of samsara. As contrasted to the Absolute Self plane or the Infinite self plane, in the relative plane, the self in others leaps forward as it were to claim its share from the co traveller who is deeply and authentically bringing the identity of infinite to life. Because of this an advanced person in spirituality cannot but emit the fragrance of the Unity of Being and that is what happens in the phenomena called by us as radiation of energy. This we know is not the same as Pranahuti. This radiation is an involuntary one and is not structured by any volition. It is in the nature of the Infinite Self to radiate and thereby inform us that there is only oneness. The otherness that is perceived therefore requires to be bridged through the process of cooperation or the relationship of inseparable mutuality of the various parts of our Infinite self.
Bodhayanti Parasparam Volume III – Page No.60