What is Sahaj Marg

What is the system of yoga practiced in Sahaj Marg?

This is the ancient system of raja yoga -- yoga of the mind. It is the king among yoga as it seeks to lead to self-realisation through regulation, refinement and eventual divinisation of the mind. The ancient system of raja yoga of Patanjali had eight steps. They were: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Only after perfecting the first six stages (a moral and ethical life, right posture, breath control, withdrawal of the senses from their outgoing tendencies and focussing the mind within oneself), was the spiritual aspirant initiated into meditation (dhyana) through which one was expected to go into samadhi, the last stage of the yoga.

Our system has been modified and simplified to suit the lifestyles of modern human beings, particularly the grihastha (householder). Here an aspirant is inducted into meditation directly, bypassing the preliminary stages mentioned above. Besides, the goal of sadhana (practice) has also been extended far beyond samadhi as will be discussed later.

The system goes by the name of Sahaj Marg (the natural or the simple way) because it integrates one's physical, mental and spiritual aspects without employing any pressure or force. It does not call for austerities, self-denial, penance, external renunciation, celibacy, etc. The Masters (gurus) of our system have been grihasthas themselves and they have taught us that people must live full and natural lives (without any extremes) which can then carry them with the current of Nature towards the ultimate goal of existence.

The Goal and the Guru

What is meant by the ultimate goal of existence?

Our Masters teach us that human existence, with all its attractions as well as repulsions, is not an end in itself. When we were created by God, we were very much like Him and with Him. But through the process of evolution, we have developed a feeling of separate identity commonly known as ego, forgotten our Divine home and are pursuing lesser goals in this life.

Master says we have to set in motion the process of 'involution' to become what we were at the time of creation as souls -- truly Divine -- with only a nominal difference of identity between Him as us. He teaches us that this is possible only if we withdraw our outgoing tendencies, gather the mind in a single focus and redirect it inwards to light our way towards the Divine which resides in our hearts. He is the real Self in us and, therefore, Self-realisation is God-realisation. This is made possible for any sincere seeker through our system of meditation which is backed by the spiritual power of the guide, the Master.

Sahaj Marg believes in the need for a Master in human form. For most human beings, it is not possible to attain the goal by following what is written in books. One who is familiar with the way and has attained the goal himself can guide others on this difficult spiritual journey which is full of pitfalls of ego and self-deception. Unless we leave our sense of ego and self-sufficiency behind and learn to depend totally on the guide, attainment of the goal will be next to impossible.

The founder of this Mission, Shri Ram Chandraji, (also known as Babuji) has stated that earnest prayer for such a guru will bring him to your door!

Primarily by testing the system of sadhana that he asks you to practice. If you find that it is effective in bringing about speedy spiritual progress, you will naturally understand the level of attainment and capacity of the man behind the system of sadhana. In Sahaj Marg, a new entrant is advised to sincerely practice sadhana for a minimum period of three months to be able to judge its effectiveness. Master says our inner condition should grow progressively lighter as we continue practicing the system.

The System and the Masters

In due course, the animal tendencies become tamed and one embarks on the journey towards divinisation.

The founder, Shri Ram Chandraji of Shahjahanpur, has stated that God cannot be found within the fold of any form, name, religion, place of worship, or scriptures, and that He has to be found in the innermost chamber of the human heart. Religion is like the nursery school where we get some basic idea of God, the need for a moral life, modes of worshiping Him, etc.

Babuji said that spirituality begins where religion ends. Spirituality transcends the names, forms and attributes of God which human imagination has devised for Him through the centuries. The real God, according to Sahaj Marg, is the subtlest -- beyond the reach of our mind and senses, formless, nameless and attributeless -- but yet within the experience of the human being.

In spiritual sadhana, therefore, we seek to experience the Real as It is. This we hope to achieve through a process which progressively dilutes and dissolves one's attachments to one's consciousness. So, when we become like That in our nature, we start experiencing or feeling at one with That which is within us.

Basically, sadhana re-establishes the link between us and the Divine Being within. This link brings the Divine nature and power to bear on our ego/identity which gets erased gradually. The Divine that is present in us starts manifesting in our thoughts and actions.

The process described above is called transformation in our system. In the first stage, our animal-like tendencies are removed and we become human beings without any abnormalities.

The advanced or ultimate stage is called Divinisation, when the Divine Being within guides, informs and pervades all our thoughts and actions and when we begin to float with the current of Nature without offering any resistance, conscious or unconscious. While still living in this human body, our physical and mental functions are naturalized, put in perfect balance and are then in harmony with Nature. The efficiency of our faculties is maximized and we become more effective in our worldly life, precisely because we have realised our spiritual existence and identity, which are eternal. As the Eternal pervades the present existence, it illuminates human life and makes it meaningful for ourselves and for others who live around us.

Shri Ram Chandraji points out that the distinction between human and Divine, material and spiritual, is artificial. If both are balanced and integrated, our existence becomes unified and whole. Therefore, Sahaj Marg teaches us not to run away from worldly life or spurn the material side of human existence as irrelevant to spiritual growth. If one neglects the material existence, the spiritual existence is affected, and vice versa.

The first guru was Shri Ram Chandra of Fatehgarh, U.P. who lived from 1873 to 1931. He is fondly referred to as Lalaji. He is the adi guru (first Master) of the system. He rediscovered the ancient method of pranahuti --transmission of the spiritual power of the guru into the heart of the aspirant to remove the impurities therein and to accelerate one's spiritual progress. He had a small band of disciples. He worked in the Collector's Office in Fatehgarh and he had to support a family on a meager income. In short, he lived a normal worldly existence.

Lalaji's most devoted disciple and spiritual successor was Shri Ram Chandra of Shahjahanpur, U.P. (affectionately called Babuji) (1899-1983). His life was also full of worldly troubles and noble sacrifice for fellow human beings. He perfected the system of pranahuti, established Shri Ram Chandra Mission in 1945, in memory of his Master, created a network of preceptors (trainers),and toured widely in India and abroad. Due to his work, the Mission experienced speedy growth in his lifetime. His Reality at Dawn and other books on raja yoga and personal letters to abhyasis (those who practice this system) reveal his deep and wide-ranging research in the little-known area of spirituality.

The present spiritual teacher, Shri Parthasarathi Rajagopalachari (born 1927 and affectionately known as Chariji) lives in Madras. He was a close associate and the chief disciple of Shri Ram Chandra of Shahjahanpur from 1964 till the latter's mahasamadhi* in 1983 at which time he became the spiritual representative and President of the Mission. He is a retired Executive Director of a private group of companies in Tamil Nadu state. He was a very dynamic General Secretary of the Mission and contributed greatly to the strengthening of the organizational structure of the Mission and publication of the Mission literature. He accompanied his Master on travels abroad and ably assisted him in his spiritual work. His book, My Master is a monumental tribute to his guru. His other books include diaries of his overseas travels with Babuji, his spiritual autobiography and several volumes of his talks in India and abroad interpreting, amplifying and re-presenting his Master's teachings. His indefatigable spiritual labours have resulted in remarkable growth and expansion of the Mission's activities all over India, Europe, the U.S.A. and many other countries.

*Mahasamadhi occurs at death and is the final mergence of a liberated soul with the Ultimate Reality.

The pranahuti method mentioned earlier is the most unique aspect of this system. Prana is not to be confused with breath. It is the Divine Energy or Essence which the guru is able to focus by virtue of his spiritual attainments and pour into the heart of the aspirant. It removes impurities and impressions and transmits into an abhyasi spiritual growth-potential.

Cleaning and transmission employing the same Divine energy are, therefore, the special aspects of this system. Master has also authorized preceptors all over the world to do this work of cleaning and transmission so that this spiritual service is accessible to the largest number of people.

Any aspirant, therefore, has to take a minimum of three introductory sittings from the Master or the preceptor who will carry out the initial cleaning which makes meditation possible. Such sittings are necessary even after one starts the daily practice because there are innumerable layers of samskaras (impressions, impurities, heaviness, complexities) in the heart.

The second unique aspect of this system is that it recognises our worldly commitments and balances them with our spiritual sadhana. We are not asked to renounce possessions but are helped to develop non-attachments in our minds. The system demands minimum time and exertion and is specifically designed for modern human beings, and householders. Sahaj Marg emphatically asserts that a householder's life is the best school for spiritual progress.

The third unique aspect is the extreme simplicity and naturalness of the system and absence of rigid dogma, rituals and mechanical practices.

Effect of Samskaras

Science says every action has a reaction in the physical plane. Spirituality says every thought or action performed with the feeling of "I" or consciousness of the self leaves a trail of subtle impressions in the heart which become the seeds of future thoughts and actions which again lead to formation of more impressions. Repeated impressions of the same kind solidify into tendencies, and we become a slave of samskaras and have to come back again and again into human existence to exhaust our samskaras. Due to this vicious cycle, our progress toward the goal is arrested.

So, no system of sadhana which does not offer a solution to the accumulation of samskaras in the form of innumerable veils around the human soul can take us far. As of today, Sahaj Marg has the backing of a living Master and his spiritual power offers us an opportunity to cleanse ourselves of our samskaras -- provided we are willing to get rid of them!

No doubt, 'good' samskaras, which are the results of meritorious acts, may lead us to a better life at the human level. But they do not help to release us from this earthly existence. According to Babuji, good samskaras are like a golden cage, but a cage nevertheless. Therefore, it is necessary to give up ideas of good and bad, sin and virtue, heaven and hell which are all human concepts, transcend such dualities or pairs of opposites and re-establish our mind in the Divine. Such transcendence of the mind opens the gateway to the transcendence in many ways. Only spirituality can initiate the process of inner expansion and eventual freedom from such finite existence, according to Master.

The Aspirant and Abhyas

One should be at least 18 years old and be willing to practice sadhana in our system, at least on a trial basis, for a continuous period of three months under the supervision of one of the preceptors of Shri Ram Chandra Mission.

The spiritual seeker who desires to start abhyas (practice) has to take a minimum of three introductory sittings (meditation sessions) from a preceptor over a period of two or three days, consecutively. Each session will last about half-an-hour during which the preceptor directs the Master's transmission to the abhyasi's heart and cleans it of samskaras. This brings about mental lightness and enables the abhyasi to meditate alone.

Abhyasis continue to get individual sittings from a preceptor throughout their abhyas. This is because there is really no end to the cleaning process, considering the innumerable layers of samskaras we have accumulated. Therefore, repeated sessions of cleaning during individual sittings and group sittings (satsangh) done by Master or his preceptors create and progressively enlarge the vacuum in the heart. This automatically opens the heart to the entry of divine grace and the resultant experience is one of expansion, subtlety and other manifestations of transformation.

Primary international centres are listed in Centres Around the World. Contact them for information of Sahaj Marg centre in your area.

The abhyas consists of three parts:

Prayer at bedtime.

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Meditation

Why should I meditate?

The word meditate means continuously paying attention or resting the mind on one thought. The spiritual Masters say (and it is proved in experience) that we become that on which we meditate. In other words, we acquire the nature, quality or condition of the object on which we meditate.

Therefore when we meditate on the subtlest, i.e., God, we shall lose our grossness and gain His subtlety and thus become like Him. Only then can mergence with Him which is the highest goal of life, be possible. But this can be attained only through sustained practice of daily meditation with single-minded devotion.

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How do I get ready for my daily meditation?

The way to prepare oneself for meditation in the morning is given below:

1. Arise before sunrise.
   
2. Brush your teeth and wash your face.
   
3. Have a shower or bath if you feel unclean. (The idea is that you start your meditation as early as possible without spending time on routine activities like tea, newspaper reading, physical exercise, etc.)
   
4. Wear loose and comfortable clothes.
   
5. Fix a time and particular place for daily meditation.
   
6. Inform members of your family not to disturb you during meditation.
   
7. Begin with half-an-hour of meditation. Increase the time as you feel comfortable and bring it to one hour. If you open your eyes ahead of time, you can close your eyes again and continue with meditation.
   
8. Sit comfortably, relaxed, but with your back and head erect. You may sit on the floor, in a chair and with your back (but not head) resting against a wall. If the head droops after you start meditation (induced by loss of body consciousness) you need not worry about it. Lying down is not permitted as too much comfort can lull you to sleep!
   
9. Please understand that meditation on the Divine in your heart is puja (worship) and, therefore, start with a mental prayer for spiritual elevation with your heart full of love and devotion.
   
   

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How do I meditate?

Close your eyes and start with the thought that Divine Light is present in the heart. Afterwards, sit in a relaxed manner in an attitude of looking inward. It is very simple.

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Should I go on repeating the thought of Divine Light?

No. Master says that taking this thought once in the beginning is enough. With that thought, the sub-conscious mind is linked to the Divine in the heart during the entire period of meditation. The conscious mind might go on generating thoughts, images, etc., but we are advised not to pay attention to them, as this is one way of getting rid of samskaras.

Note: Please understand that in this system there is no work for the mind after starting the meditation -- no concentration or repetition of any idea like a mantra. The earlier systems have apparently employed such methods only to shut out or suppress thoughts with the result that samskaras find no outlet and they continue to create havoc from within.

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How is it possible to meditate without the mind doing any work (during meditation)?

Our Masters have said that thought is very potent. Therefore, the mere suggestion at the beginning of Divine Light in the heart is powerful enough to link your mind with the Divine. It can be compared to switching on a light. The concentration is on continuously and there is no need to keep on operating the switch.

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Should I try to `see' the Divine Light during meditation?

No. Master says that the Divine is too subtle for sensory perception. Even light has a materiality or heaviness and so the Divine should not be visualised as sunlight, moonlight or electric light. As the human mind cannot meditate on `nothingness' we keep the Divine as an abstract idea and meditate on It thinking that It is illuminating our consciousness from within.

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Then, what do I do during meditation?

Our Master says that you do nothing, you are not active, you are passive during meditation. Meditation, according to Master, is a state of waiting for divine grace to enter into us. This is the most natural way of meditation, because there is no activity at the physical or mental level and we assume an attitude of surrender (total passivity) to the Divine and await Him in our hearts.

Sahaj Marg teaches us that, on the spiritual path, there is no room for two -- yourself and God. As long as you are conscious of yourself by indulging in activity even in the name of meditation and sadhana, He cannot be there. He is certainly with you when you forget yourself and this is what is attained through Sahaj Marg meditation where such a state of self-forgetfulness is speedily brought about by the spiritual power (pranahuti) of Master.

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What shall I do if my thoughts disturb me during meditation?

You should treat them as if they were someone else's thoughts and thus create a distance between yourself and the thoughts that come. Our Master advises us to treat them as uninvited guests -- they will go away if you do not pay attention to them. If you find yourself actively involved in thoughts, you are advised to gently detach the mind and bring it back to the original thought, namely, divine light in your heart. (But this should not be done mechanically, turning it into a mantra!)

However, this is a transitory problem for the new abhyasi. With regular daily meditation and periodic sittings with preceptors, you will find that thoughts lose their heaviness and they cease to disturb your feelings of inner repose and tranquillity.