Page 15 - Complete Works of Dr. KCV Volume 1
P. 15

 The process of linking or yoga is however again a point of great interest. Undoubtedly all of us have to link up with the help of our thought, which has its basis in the affective, cognitive and volitive functions. This thought has unfortunately become so particularised to the needs of bodily survival and adjustment and adaptation to the environment that its power to link it with the original thought has become lost. But without this original thought descending into the individual nothing really can happen. This original prana (manas) known to the ancient Rsis as Satyasya satyam, Rtasya rtam, pransya pranah and manaso manah, is already waiting to descend if the individual could but purify himself of all other goals and seekings, and desires. But mankind has come to a pass when even this simple life of purification of one-s thoughts including emotions and instincts or cravings, is found to be almost impossible. Every effort to do so only lands it in more complexities. In fact, the definition or function of Yoga, according to Patanjali seems to refer to this work of stemming or arresting or once and for all abolishing the mental modifications -- Yogah cittavrttinirodhah. But this is undoubtedly a very difficult thing without the grace of the Divine. Isvara prasada. As Sri Krsna says: maccittah sarva durgani mat prasadat tarisyasi: becoming of my mind through my grace you will cross over all these walls or forts (of mental modifications). Shri Ram Chandraji indeed refers to the formations of the circles of thoughts from the most subtle to the most gross, from the circles of splendour to the circles and rings of Maya in the Reality at Dawn. The grace of God comes when one surrenders one-s mind to God, one-s thought, however gross to God so that by that influx of that original thought or Godly Manas or thought the gross thoughts of the particularised and individualised person will receive purification and get restored to divine activity.
Shri Ram Chandraji herein introduces the real function of the Guru. It is He who having attained the Ultimate Central Anubhava is capable of introducing that supreme superfine thought into the heart of the seeker or abhyasi so as to evoke the processes of mental control and spiritual aspiration and ascent. He is the Ignitor, initiator of the spiritual union. All others, however, learned and scholarly and even walking encyclopaedias can hardly do this work. Thus we find saints among the unlearned or those who have unlearned their book knowledge and not among the scholars of

































































































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