Page 404 - Complete Works of Dr. KCV Volume 1
P. 404

 which the ancient gurus used to initiate seekers after realisation or Yoga. Thus one became a twice born (dvija).
Revered Babuji has propounded a purified and simplified version of the ancient Rajayoga and has given a new method of initiation into the Yoga that leads to ultimate realization or Union with the Ultimate (para), the true other. He calls his system Rajayoga, because he utilizes the divine thought (cit-sakti or prana) for the purpose of bringing about union with the divine almost at the very start of the practice of Yoga. This is much more important that the preliminary preparations which have tended to be made ends in themselves. Thus the yamas, though basic and fundamental as the essentials of ethical conduct have been made ends in themselves and it was said that they are sufficient to make one attain liberation. As we know, the Upanishads also have said that they are preparations. Even for attaining perfection in them, the grace of God is necessary. Similarly niyamas are observances which are really useful, but even here we know that the variations are many and the practice of the same difficult without the grace of God. As for pranayama as mere breathing exercises and technique of inspiration and retention and expiration, they hardly help anything more than cleansing of the nadis or breath pipes than the mind. The control exercised hardly leads to the higher levels of consciousness.
The Rajayoga that starts with dhyana places before itself the Idea of the goal, which is, firstly, liberation from misery, secondly, liberation from the cycle of birth and death, and thirdly, the most important of all, the Union with the Ultimate which will bring about the other two as well. Thus one aims at Yoga by means of ideal or goal fixing. This is the dharana keeping before one's mind, as will and purpose, the ideal of Union with the Ultimate Reality.
The second step would be to try by one's own efforts whether this could be attained. Though one knows the goal, what one wants, one does not know how to attain it. He has to get one who knows the Goal or is a siddha, and who knows also how to make others attain that. This is the Isvara or God who is the Guru on the path, for He is the ever-attained (nityasiddha) and sarvajna (all knowing). God alone can be the real ultimate Guru, and to worship God as Guru is to make it possible to reach the goal more easily































































































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