Page 243 - Complete Works of Dr. KCV Volume 1

in Samkhya is higher Nature and the Prakrti, in its equilibrium, is happier (Prakrti-lina) than the state of being in the modifications of that Nature (apara-prakrti) - such as the outer world, or rather in the sense organs and motor organs, the manas, the ahamkara or even the Buddhi. The conception of the buddhi as an evolute of ahamkara in certain versions of evolution of the categories is not to be overlooked where the living in the ahamkara or the pure ego transcending the manas, buddhi and citta is of course a happy condition. The sahaja, then, can mean the condition adapted to a level of existence. It is therefore a very relative term; and as an absolute term in the context of liberation, rather than in levels of bondage, it means living in the Ultimate Purusa or Reality.
In the Sri Ramchandra's Rajayoga as expounded by Sri Ram Chandra the word Sahaja refers to the life in the Ultimate Zero or Nature which alone can be said to be natural to the liberated being. He considers that, in this Yoga, the life in that Zero makes living in the context of the evolutions of that original Nature or levels also natural. The primal superfine con- sciousness is submerged in the evolutes or rings of Nature, but it is to be made to flow freely through the whole universe of being, in the microcosm as in the macrocosm, and that makes natural living easier and perfect, and life itself a delight (ananda). When the superfine consciousness of God is fronted, and the lower grosser forms of consciousness are subordinated and supported by it and become inner then Nature is said to function according to its higher lines of Being. Natural life is divine life, or life in, through and for the Divine. Its force is the real prana, breath - the upanisadic pranasya pranah - and it is this force that is introduced into the seeker's heart by the Guru who has become the carrier of this pranic force. The function of the Guru is the pranahuti - the offering of the primal superfine consciousness- force or Life itself - that makes for the upward living (ujjivana) in God.
Therefore, as in all Sahaja cults and tantras, the Guru becomes the central figure and personality who does all the work of the Supreme Centre of God in each and every individual seeker after the Divine life or life in Divine Nature. In fact the Guru is an instrument or organ provided by that very Divine Nature to bring its own inner and fundamental spiritual nature out of each and every individual ray of spirit, known as the ego or jiva, which has