Page 468 - Complete Works of Dr. KCV Volume 1

one who has arrived at that condition or the Grace of that Manas itself. It is the most important factor in Yoga. There may be irresistible desire and craving for the Ultimate state beyond the Manas itself, there may be the sense of urgency to get the Primal Manas down into oneself to help the restoration of one's mind or manas to that pure condition- this association with that Manas might be sought in the company of those who have arrived at that condition, but if it does not get a person who is in that Primal condition or the Ultimate itself to help him, it becomes well-nigh impossible. This is the Guru, the Isvara, or as Sri Ramchandraji would say one who is in the Isvara-gati, the personality who is liberated and who is in constant association with the Ultimate state. (The Yoga sutras do indeed speak about the Isvara, surrender to whom is necessary. The eternally Free Being is Isvara. This Isvaratva is not be equated with the Brahman -the Creator, Sustainer and Destroyer of the Creation- though nothing prevents their being one. In Yoga the Godhead is approached as the Adi-Guru - the First Guru of the path of Yoga as of all Veda.) To get the association (sat- sangh) of this Personality who has reached the peak of spirituality is an event of greatest luck or fortune. It is the blessing of God- His inestimable Grace.
Once the Guru is secured the Guru brings the primal Manas into contact with the individual gross mind roaming among sense objects or imaginations and ideas of objects of pleasure and enjoyments. The individual manas becomes absorbed in that Primary Manas, gradually it begins to be slowly pushed up through the several knots, granthis, or chakras (plexuses), and points by this primary Manas or its force as granted to it by the Guru. Undoubtedly the Guru cleanses the entire adhar or organism and removes all past dirt and present dirt and diseases also, which are usually designated purva karma - results of past perverse activities. All the impurities arising from karma are thoroughly thrown out from both the subtle levels and the gross layers of the mind. The Manas then becomes luminous and the self appears as the inward flame (tejas) flowing upward to its original condition. It seems from practical experience that only the Ultimate Manas can do this task if not that something above it should be able to do it and not any lesser formation of the mind. Thus buddhi or ahamkara or manas as the sensorium belonging to the five sense organs as the sixth (Manas Sastendriyani Prakrtisthani). Therefore it is all attempts to