Page 244 - Complete Works of Dr. KCV Volume 1
P. 244

 wrapped itself up in many sheaths out of its (jiva's) own outgoing activity (karma).
In consonance with the Divine view of Reality, bondage consists in not fronting the Inward Divine, but in bringing it out of oneself in all one's parts, or integrally. Freedom lies in fronting the Divine Force and making all brackets and rings, cakras and granthis, work without impediment and without ignorance of the Inner Divine Primal Consciousness-Force, and that which sustains that force also.3. It is not so much the awakening of the Kundalini at the Muladhara and making it pass through the Susumna (middle nadi) to the Heart and thence to the Sahasrara (crown of the head). It appears more to be the bringing down of the Transcendental Breath of Breaths of the Centre down into each individual heart and then spontaneously perceiving its upward movement to the transcendent levels of being - even beyond the sthula, suksma and linga sariras to the aprakrti Nature that is the real being and status of the spiritual ego.
Dr. S. P. Srivastava, in his address to the annual convention of the Vasant Panchami of Mahatma Samartha Guru Sri Ram Chandra (1962), has thrown some light on this concept of the Natural Path. Sahaj does not mean merely the easy path, for this is oversimplification. It is a state that depends on the supreme surrender to the Beloved Master in which one accepts all that is given by the Beloved - good or bad, painful or pleasant, honourable or shameful, distasteful or delightful. It is of course easy and natural once the Divine Master sheds his grace into the individual. The word sahaja can be taken to mean, he says, that which is 'born of the difference between Sah (Brahman or He) and Ha (the jiva or pranasakti)'. Perhaps it may be more suitable if it is stated that it is the condition born of the union of That or Ultimate (Sah) or TAM and the jiva or pranasakti, which is what the Master transmits into the seeking soul. It is therefore the path of ascent through the inpouring of the Supreme prana sakti, pranasya pranah of the Upanisadic doctrine, which is called Pranahuti by the Master. This appears to be appropriate. The sahaja, thus, is specially the path, not so much of Grace and its descent, but of ascent of the individual to the supreme state with the aid of the Sakti or Adyasakti or Prana which is poured into one by the supreme adept - the GURU.
































































































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