Pujya K.C. Varadachari - Home Page

Different from Pranayama

In the traditional yoga processes, the most important thing is the control of Prana. The Chitta Vrittis or thought process is sought to be controlled by Pranayama. Pranayama is breath control. As a matter of fact anything to be achieved is to be achieved only through Pranayama. Without regulation of thought nothing is possible and that is sought to be achieved through Pranayama. Though it is clearly understood in traditional yoga that Prana is not equivalent to breath, there is no other way it was sought to be manipulated than exercises of breath control. Breath control has become synonymous with Pranayama. Puraka, Kumbhaka and Rechaka i.e. inhalation, retention and exhalation done in a particular proportion of time (usually 4:8:4) is all that Pranayama was about. Once Kumbhaka is achieved with certain amount of perfection the sadhaka has to apply the force at the Muladhara to rouse Kundalini so as to enable it move upwards to Sahasrara which is the goal. The difficulties in this path are represented better in many books and most of the sadhakas fail to move further in the path for various reasons.
Sri Ramchandraji Maharaj does not advocate the control of breath. He strikes at the root and says Prana is not breath but is the life energy which is essentially of the nature of consciousness.

The kingly thing in man is thought and that is the Prana in human context and this shall be used to reach the goal. The nature of the ultimate is consciousness and is essentially thought substance. Hence he advocates the control of mind through the assistance taken from the ultimate psychic energy. It is thought that is common between Man and the Ultimate. This characteristic of man is what distinguishes him from all other forms of divine expression. Sri Ramchandraji states that the real meaning of the expression that “man is made in the image of God” is this commonality between the two. However, this was meant to mean that God is of the nature of Man and therefore we have granted Him limbs and form and tried to visualize Him in our own form and granted Him a name. Not content with one type of form and structure we have granted Him all possible forms and structure. We have projected ourselves with our own ideas, so many images have come, so many idols were made and we are worshiping them, but the truth is ‘thought’ is the one thing that is common between Him and us.

Bodhayanti Parasparam Volume I - page 116

The major modifications effected by Revered Babuji in the system of Rajayoga consists in his giving the word Prana a new meaning instead of the traditional meaning of breath which is much grosser and material, he denotes by the word the kingly thing in man - i.e. thought.

Thus as a natural corollary Pranayama gains a different meaning i.e. the capacity to hold on to thought for a period rather than breath. The concept of Pranahuti becomes much clearer from this; it is the offering of Prana which is purified coming as it does from one who has transcended the limits of Pind i.e. body consciousness and who is dwelling in the Lord all the time oblivious of his surroundings and environment. One who has established himself in Brahm always throws out energy pure and simple and others around him always feel the Divine Grace flowing through him.

Bodhayanti Parasparam Volume I - Page No. 296

Difference with other systems like Sri Aurobindo

Let us know and understand the seriousness of the system itself. We cannot grow on our own. We have to yield to Him in totality in every sense of the term. Then we will be in a position to get into a laya avastha and that laya avastha is capable of working on others. Not our mind as such but the one that is surrendered to the Master can help someone if His grace is there. But that should not be confused as something that is very hard. The servants of Divinity have to atleast lend their head for the betterment of others and that is a part of the Vidya-dana, at a different level. It is a Dana that we have to do. We cannot give something, which we don't have. Stabilization at the Overmind level is must to come up to this stage.

How Overmind can be reached? is the first fundamental difference between the systems of Sri Aurobindo and Revered Babuji Maharaj. By bringing in the Supermind to work on the mind, says Sri Aurobindo. Revered Babuji Maharaj calls consciousness at the U portion in the heart as super consciousness of lower type. He calls the super consciousness at the Ajna level as D1 consciousness. This consciousness also cannot change human nature as believed by Sri Aurobindo. Sri Aurobindo said that Overmind ('U' consciousness) is only an intermediary to get us the influx of the Divine and the Supermind is capable of obtaining the Influx of the Divine. He claimed that to be a fact. Revered Babuji says as we are seeking a life Divine or the transformation of the humanity to the higher plane of living in tune with Divinity, Supermind will not work and the task requires that the Central force or/and Centre itself has to descend. So the point he makes is that the Supermind cannot do what the Center can do. These are claims of Revered Babuji Maharaj.

Bodhayanti Parasparam Volume II – Page No.85

The promise of Sri Aurobindo namely the Divine life, for him the Life Divine is possible through the influx of the Supermind. Pujya. Babuji radically modifies the method to achieve the same objective. We note that it is Pranahuti that we have to bring to the heart of the aspirant from the Center and assist the aspirant in his process of yielding to the Divine. This enables the Master to lead the aspirant from the Lower state of Mind or consciousness to the Upper level and gradually through various knots reach the D2 consciousness (located around the centre called Sahasrara). The power at that centre is also utilized for the purpose but beyond that is not our domain.

Bodhayanti Parasparam Volume II – Page No.91