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Sahaj Marg Meditation vis a vis Ancient Indian Schools Of Thought


India is the homeland of spirituality. There had been great sages, seers and saints who emerged in this holy place down from the Vedic period, or perhaps even before that, who gave their heart and soul (and body too) to reach their destination which was their sole aim (goal) – the God-Realisation. We find from the hymns of the sacred Vedas, Upaniṣads, the Bhagavad Gītā and Smṛtis, their noble and sincere attempts to attain the everlasting Bliss, which they communicated to the masses according to their own level of understanding and approach.

But later on, there was some degradation and each saint or person began to interpret the sacred texts according to his own level of understanding which the masses could not follow. The result is seen even now – the six schools of Indian thought – “Ṣaȡdarśanas”, as they are called, viz., Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Mīmāmsā and Vedānta with their respective sub-divisions. No doubt, these schools helped the masses in their own way, uprooting the atheist schools, viz., the Cārvaka, Buddhists and Jains. Unfortunately, even these six theist schools of thought had their degradation slowly, mainly due to the followers of each of the individual systems. The founders of these schools declared what they realized, but the later followers indulged in interpreting them using their intellect to a great extent without realizing it themselves. So, these schools became schools of Philosophy rather than schools of Realisation. This degradation was gradual but steady and there was gloom everywhere. Man had become more and more narrow minded and the world was facing a great threat due to scientific development and the life has become more and more mechanical. Man has forgotten his ‘source’ wherefrom he came. There was dilemma everywhere even in the minds of those who were following the schools of different religions. At this juncture, the very Nature herself took the form or gave birth to an embodied Soul on vasantapañcami day, February 2, 1873, who was very affectionate and whose birth was only due to the urge of the Nature, to protect the people and also led them onwards in spirituality. That was Samartha Guru Mahatma Sri Ram Chandraji of Fategarh (U.P.) – affectionately called as Lalaji Maharaj and under whose name and memory the Sahaj Marg system is growing now. Thanks to God again for sending the most worthy disciple to this embodied Soul Lalaji Maharaj, whose name was also Sri Ram Chandraji Maharaj of Shahjahanpur (U.P.). Single-handedly, He worked throughout His life for the upliftment, enlightenment and elevation of the people throughout the world tirelessly with great compassion and dedication. The result is the school of Sahaj Marg, the most natural path of God realization.[1]

Sahaj Marg system prescribes a set of three practices to be performed daily with dedication, viz., Meditation, preferably before sunrise in the morning, Cleaning after the day’s work is over and Prayer at bedtime.

Meditation on the divine light in the heart is prescribed for all the aspirants in this system. Every one without the barrier of colour, caste, religion, nationality or sex is welcome to practice this system and be benefited. Since this paper is concerned only with meditation, an account of the same is presented here.


Meditation is represented by the term dhyānam in Sanskrit which is derived from the root “dhyai” “to think”. So meditation means ‘to think of an object continuously’. This forms the seventh step of Patañjali’s Aṣṭāṅga Yoga. Patañjali defines meditation as:

tatrapratyayaekatānatādhyānam” ( YS.III.2.) which conveys the idea given above.

Some may question how meditation plays an important role in one’s spiritual pursuit and whether it is possible to practice meditation without learning the scriptures including Vedas, Upaniṣads etc. It is not essential for one to have mastery over the śrutis and smṛtis for the realization of the Ultimate. For, both the śrutis and smṛtis themselves do not recommend this. The Śvetāśvataropaniṣad (IV.8) clearly says–

ऋचो अक्षरे परमे व्योमन् यस्मिन् देवा अधि विश्वे निषेदुः ।

यस्तं न वेद किं ऋचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥

[“Of what avail are the Vedas to him, who does not know that indestructible, highest Ethereal Being, in whom the gods and Vedas reside? Only those who know That are satisfied”].

Further the Kaṭhopaniṣad (II.23) says

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।

[“This Ātman cannot be attained by the study of the Vedas, not by the intellect, not even by much learning”].

Moreover, Lord Kåñëa says in the Bhagavadgītā (II.45)

“त्रैगुण्यविषया वेदाः निस्त्रैगुण्यो भवार्जुन”

[“The Vedas consist of matters regarding the three guṇas. O Arjuna, you should go beyond three guṇas”].

Again, He says (II.46):

यावनर्थ उदापने सर्वतः संप्लुतोदके ।

तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

[“When the whole place is surrounded by water, how much is the help from the well? Similarly, for a brahmajñāni, the Vedas are of very little help”].

In the Viśvarūpadarśanayoga (Chapter XI.48), Lord Kåñëa says

“न वेदयज्ञाध्ययनैर्नदानैः न च क्रियाभिर्न तपोभिरुग्रैः ।“

[(“Not through the Vedas, not through the sacrifices, not through the offerings, nor by various activities and not even by severe penances (one can reach me)”].

Again, he says (XI.53) –

“नाहं वदैर्न तपसा न दानेन न चेज्यया”

[“I cannot be attained by the Vedas, penances, offerings or sacrifices”].

That ‘meditation’ alone is the supreme path for realizing the “Ultimate Reality” is supported by the śrutis and smṛtis. The Śvetāśvataropaniṣad (I.3) says –

ते ध्यानयोगानुगताऽपश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम् ।

[“Practising the method of meditation, they realized ‘That Being’ who is the God hidden (concealed) beyond the guṇas”].

In the Bhṛguvalli of Taittirīyopaniṣad, Lord Varuṇa instructs his son Bhṛgu, thus:

“तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।”

[“know that Brahman through meditation. For, meditation is the Supreme (Brahman)”].

The Yoga texts like Gorakṣasamhitā ( II.80) declare:

अश्वमेधसहस्राणि वाजपेयशतानि च  ।

एकस्यध्यानयोगस्य तुलaम् नार्हन्ति षोडशीम्  ॥

[“Thousands of Aśvamedha sacrifices and hundreds of Vājapeya sacrifices are not equal to even one-sixteenth of one Dhyānayoga”].

Further the śruti (Mahānārāyaṇopaniṣad X.5) says:

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः ।

परेण नाकं निहितं गुहायां विभ्राजदेतत् यतयो विशन्ति ॥

[“It is not by rituals, neither by progeny nor by wealth but by renunciation alone that some have gained immortality. And what they gained was something that shines in the secret places of their own hearts”.]

The word “tyāga” means ‘renunciation’ here. But Sahaj Marg does not recommend anyone to renounce the world. There is no contradiction at all in the statement of the Masters of Sahaj Marg. The contradiction is only apparent because of the misunderstanding of the word ‘renunciation’. Renunciation does not mean that one should leave off everything in this world and lead an ascetic life in the forest. For, Pujya Sri Babuji Maharaj says, “Renunciation truly means non-attachment with worldly objects and not the non-possession of things. Renunciation is, in fact, a condition or inner state of mind which brings to view the transitory and changing character of things and creates a feeling of non-attachment to such objects. His eyes are fixed every moment on Reality which is unchanging and eternal and he is free from the feeling of attraction and repulsion. This is Vairāgya (renunciation) in the true sense of the term”[2]. That this tyāga (renunciation) is affected by meditation is given in the Gītā also by Lord Kåñëa

“ध्यानात् कर्मफलत्यागः” (XII.12)

[“From meditation, the leaving of the impression of one’s acts”]

Hence, it is clear that the Sahaj Marg prescribes only the supreme method of practice for attaining the Ultimate Reality.

Meditation on the divine light in the heart

In Sahaj Marg, it is advised to mediate on the heart with the suggestion that the divine light is in the heart.

Some may question “While there are many objects, gods, mantras etc. for meditation, why should one fix the ‘divine light’ as the object of meditation? Then does it mean that God is light?”

Surely there are many points or objects for meditation. But we take only the ‘divine light’ as object of meditation. The śrutis also recommend the same. The Kaṭhopaniṣad (I.13) says:

अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।

ईशानो भूतÉव्यस्य स एवाद्य स उ श्रवः ॥

[“The Puruṣa of the size of a thumb, the Lord of the past and the future, is like a light without smoke; he is verily (the same), today and tomorrow. This is verily That”].

The Muṇḍakopaniṣad (III.1.5) says:

अन्तः शरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः ॥

[“When the impurities dwindle, the ascetics or the self-controlled, behold Him – stainless, resplendent within the very body”].

Rev. Babuji Maharaj’s own words regarding meditation on the divine light are given below[3]:

“In our system, the abhyasi is advised to meditate on the heart thinking of the divine light there. But he is directed not to view light in any form or shape like that of an electric bulb or a candle etc. In that case, the light appearing therein will not be real, but one projected by his own creative speculation. An abhyasi is advised to proceed with a mere supposition of light with the thought of divinity at the bottom. What happens then is that we meditate upon the subtlest which is to be attained”. He further says, “Every saint has used the word ‘light’ and I too cannot avoid it, because that is the best expression to Reality. But that creates some complications, because when we talk of light, the idea of luminosity becomes prominent and we begin to take it as glittering. The real light carries with it no such idea. Under our system, the abhyasi, no doubt, sometimes sees light. But the glittering light appears only in the beginning, when the matter comes into contact with energy. In other words, it is only a clue that energy has begun to work. The real light has dawn colour or a faint reflection of colourlessness. Although light is not the exact translation of the thing (because light is really for more heavy a thing than what that actually is), it has been expressed so merely for the sake of understanding. If the abhyasi begins to feel himself lighter and lighter, it means he is progressing, because in that case, he is going into the state that God is in. Light means the loss of the weight of one’s own thoughts. Thus, the real light refers only to the real substance or more appropriately substance-less substance”.

Dr. K.C. Varadachari says[4], “The Upaniṣads say “asatomā sad gamaya”. It is a very big statement. We go from Unreality to Reality and “tamasomājyotirgamaya” – we go from darkness to light. Now, we[5] are not going towards the light. Light is not our goal. We go beyond both darkness and light – “natatrasūryobhātinaśaśāṅkaḥnacapāvakaḥ” – “There the Sun does not shine nor the moon illumines, nor the fire burns”. In other words, ‘it is neither hot nor cold. Now, if such is the condition to which you go, how can you say that you are going towards jyoti? Either the word Jyoti has been improperly translated as light or that it emerged when you merge in God. So the word jyoti is difficult for translation or explanation of the commentators. It is something beyond darkness and light – something which merges when you enter into the Divine, that is the goal. Now as our Master says, light is not our goal. Light is equated with vidyā. Darkness is avidyā. Our goal is not within these two terms or the two experiences. Both of them are experiences in the language in which we use it. We must enter into that and merge in the Divine”.

It may be asked that there are many parts in the body on which one can meditate, especially, Trikūṭi, the point in between the eye-brows, navel cakra and by projecting one’s attention at the tip of the nose. Then why should one meditate on the heart?

Surely there are many parts in the human body on which one can meditate. But the best way is the meditation on the heart. Pujya Sri Babuji Maharaj says, “The most appropriate point for meditation can be only that where from the current flows on, either upwards or downwards. It can only be the heart and nothing else”[6].

The śrutis also recommend the same. Nārāyaṇasūkta (MahānārāyaṇaUpaniṣad 11.7) puts it beautifully:

अनन्तमव्ययं कविसमुद्रेऽन्तं विश्वशंभुवम् ।

पद्मकोशप्रतीकाश हृदयं चाप्यधोमुखम् ॥

[“We meditate upon Him, the limitless, the changeless, the Seer, the end aim of the ocean of existence, the source of all Bliss. Like a lotus-bud in our heart facing downwards”.

The Śvetāśvataropaniṣad (IV.17) says:

एष देवो विश्वकर्मा सदा जनानां हृदये सन्निविष्टः ।

हृदा मनीषा मनसाऽभिकॢप्तो य एतद्विदुरमृतास्ते भवन्ति ॥

[“This divinity who created the universe and who pervades everything always dwells in the hearts of creatures; being finalized by emotions, intellect, will and imagination. Those who realise this become immortal”].

The śruti says[7]:

दह्रं विपापं परमेऽश्मभूतम् यत् पुण्डरीकं पुरमद्य संस्थम् ।

तत्रापि दह्रं गगनं विशोकस्तस्मिन् यदन्तस्तदुपासितव्यम् ॥

[“Small and pure like a lotus is the heart of man in the centre of his being. There abides the Lord, subtle and formless and untouched by the sorrow. He is to be adored. He who is thus within the heart itself”].

Further Lord Kåñëa himself says in the Bhagavadgītā (XVIII.61) –

“ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ॥“

[“O Arjuna, the Lord is seated in the hearts of all the beings”].

But the best explanation as to why one should meditate on the heart is given by Pujya Sri Babuji Maharaj Himself, dealing with this subject in great detail. Given below is his quotation fromSahajMarg Philosophy (p.56-57):

“Generally I advise meditation on the heart at the point where you feel its beats. Meditation on the other points can also be undertaken such as fixing the attention on the tip of the nose or between the eyebrows etc., but in my opinion, meditation on the heart is the easiest and most beneficial. There is a great philosophy underlying meditation on the heart. The heart is the pumping station of blood. It sends out purified blood to all parts of the body and to the smallest cells. Now we have taken the heart as the centre for meditation. The blood that runs through our system is affected. The solidity due to our own thoughts and actions begins to melt away. This is the first thing that we begin to gain from the first day by this method of meditation on the heart. It is the ‘nucleus’ and creates the vibrant motion, wherever it is directed. This is the field for the mind to work and this is the instrument by which we develop the discriminating faculty. The subtle force works in this place for the descent of divine energy. If somehow our thinking conjoins with it, or we train it so that it may percolate the right thing and direct it towards Reality, the problem is solved. People may ask why it is necessary to proceed with meditation. The answer is quite plain and simple, that by meditation we gather ourselves at one point, so that our individual mind may leave its habit of wandering about, which it has formed. By this practice, we set our individual mind on the right path because it is now metamorphosing its habits. When this is done, our thoughts naturally do not go astray. The heart is the only point at which the connecting link between the animate and the inanimate is most clearly felt. This is the reason why meditation on the heart is very useful. Further, heart is field for the action of the mind. Mind is always as it is. It is the heart which as the field of action of the mind, is to be set right. Hence, the most appropriate point for meditation can be only that wherefrom current flows on, either upwards or downwards. It can only be the heart and nothing else. Trikuti (centre of the eyebrows) can also be taken for the purpose, but that is not an easy job for common people as it requires more labour from the abhyasi. It may also give birth to many complications in due course, if the meditation is not properly practised by the abhyasi. Meditation on the navel point has no spiritual value except that it causes a tickling sensation which finally makes the mind and passions all the more powerful.”

Hence, it is clear now that meditation on the heart is the supreme path for achieving the God-realisation and it is practised in the true spirit in the Sahaj Marg.


(Figure 1: Credit: – Pujya Shri Lalaji Maharaj)

Regarding how an aspirant is taken to the highest state in spirituality, it is said that in the system of Sahaj Marg, the Master Himself takes the deserving aspirants to the Ultimate Reality by the transmission of the divine energy called ‘Prāṇāhuti’ by Him, which He transmits from the highest level. In other words, the transmission comes from the very source, a process by which a real spiritual guru imparts his spiritual power or attainments to his disciple. This process is known as śaktipāta (transmission of spiritual power) by the Yogins and also in Yogic and Agamic literature. The teacher (Guru) who is possessed of this power of transmission can give his knowledge of the Reality, or the knowledge of the way of Union with the Divine to the deserving disciple in an instant without any effort whatsoever. Nay, he can transform his disciple into his own likeness as ŚrīŚaṅkara declares in the first verse of his “Śataśloki” (स्वीयं साम्यं विधत्ते). Tukaram, a great saint of Maharashtra repeats the same idea in one of his “Abhangas” where he says that the real teacher makes his devoted disciples exactly like himself. A philosopher’s stone, according to him, cannot stand in comparison with the guru whose greatness is beyond all measures. Jñāneśvara, another saint of great fame, declares that a man on whom the real guru lets fall his glance or whom he blesses with his grace, be he howsoever small or insignificant a being, is at once raised to a status equal to the Lord of the Universe Himself. He also adds that he who has the good fortune of receiving such ‘spiritual teaching’ from a real Guru is at once freed from all dualities and is transformed into a living embodiment of Brahman. It is well known how Arjuna was transformed into the greatest hero by Lord Kåñëa through transmission. In the recent times, it is pertinent to point out the example of Narendranath being transformed into the great Yogi Swami Vivekananda by his guru Sri Ramakrishna. Similarly, Rev. Lalaji Maharaj who transformed Rev. Babuji Maharaj into a special personality!

These instances go on to prove the Upanishadic statement “neither words not a keen intelligence nor any volume of hearing the spiritual discourse can make one realize the Reality’. “It is guru and guru’s grace alone that brings the Realisation”, assert the sacred texts.

Now, let us see some of the methods of transmission being used by some Gurus. Yogavāsiṣṭha (VI.128.61) speaks of three methods of transmission:

“दर्शनात् स्पर्शनात् शब्दात् कृपया शिष्य देहके”

(By sight, by touch and by word – all through the grace of the Guru).

The SūtaSamhitā of the SkāndaPurāṇa deals about the transmission in great detail. It talks about the four methods of transmission:

विद्धि स्थूलं सूक्ष्मं सूक्ष्मतरं सूक्ष्मतममपि क्रमतः ।

स्पर्शन-भाषण-दर्शन-संकल्पजनित्वतश्चतुर्धा तत्  ॥[8]

(“Through touch, word, sight and thought – these are classified respectively as gross, subtle, subtler and the subtlest”).

Even among these four divisions, there are two sub-divisions in each method of transmission with suitable examples and these are not explained here.

In Sahaj Marg, once the transmission is effected in an abhyasi by the Guru, all the processes of āsana, prāṇāyāma, mudrā, pratyāhāra and dhāraṇā, and also dhyāna are easily mastered by the abhyasi, without undergoing any special effort or strain or struggle. For, the transmission itself guides the sādhaka through all those processes. The greatest point in favour of this kind of sādhanā is that, the sādhaka is always safe against injury or harm of any kind. The ordinary processes of Yogic practice of Prāṇāyāma etc. are attended with great risks, which all the texts on the Haṭha Yoga point out[9]. They also warn the sādhaka about all forms of physical and psychical ailments. But the sādhanā pointed out here is a natural and simple sādhanāSahaja Mārga. For those who aspire after Yoga under modern conditions, there is no easier and safer method to follow than through the process of transmission from the real Guru, as available in the Sahaj Marg system of Rāja Yoga.

Yogic Transmission was available even in ancient times, but it was Rev. Lalaji Maharaj who corrected this technique and made it available for all the masses irrespective of case, creed, colour or sex. It was Rev. Babuji Maharaj who perfected the technique and further simplified it so that all the humanity can get an opportunity to realize the Ultimate Reality [He has nominated His disciple Rev. Parthasarathiji (Chariji) to carry on this noble work after his Mahasamādhi in April 1983. Shri Kamlesh Patel (Daaji) has since been nominated to continue the work on the attainment of Mahasamadhi of Chariji in December, 2014].

The ‘Prāṇāhuti’ is defined as “prāṇasyaprāṇaḥ” (Life of the life). In the Sahaj Marg journal (July/Sept. 1983), there is a brief description on this: “···Then the energy of the Master or the Yogic energy which Divine Energy itself will be transmitted into the heart of the seeker, through the medium of the preceptor. This is Prāṇāhuti···”.Mere transmission is not the same as Prāṇāhuti. Transmission is a phenomenon where the spiritual or non-spiritual condition of any individual is automatically and continuously or by will transmitted in the surrounding field (atmosphere) or to the heart and is capable of influencing any other person. But the Prāṇāhuti is entirely different. As described above, the energy of the Prāṇa will be transmitted from Heart to Heart. That means, there will be direct transmission of the divine energy from the ‘Ultimate’. Practically, this process is nothing but basking the Heart with the divine impulse. It can be possible only by A Special Personality of the Highest Caliber as we have in this system of Sahaj Marg.

However, the most beautiful and precise definition of Prāṇāhuti has been given by Rev. Babuji Maharaj Himself when He referred to Prāṇāhuti as “utilization of the divine energy for the transformation of man”[10]. This simple sentence has got deep meaning. This definition fully explains the process and the (effect) result of Prāṇāhuti.

All of us know well that three things are essential for the execution of any act, viz., (1) desire to work, (2) complete knowledge of the tools/instruments used in the execution of the work and (3) practical effort[11].This is followed by the result (phala).

  1. Desire to act

The desire to act leads one to have inclination and involvement. It then leads one to have a firm will. Here, along with the undaunted will of the abhyasi, the divine will, itself supports in his pursuit. It was explained earlier that the transmission through “will-power” (saṅkalpa) or thought is the subtlest and the greatest process that can be affected only by a Special Personality of the highest caliber like our Master. When He Himself transmits with a firm will that He would lead all of us towards the Ultimate Reality, imagine how fortunate are those who have Him as their guru!

  1. The Knowledge of the tools

Here, the divine Master Himself takes complete control of the Prāṇāhuti and He Himself through the preceptors (trainers) transmits the same into the abhyasi’s heart. The Master and also the preceptors have got mastery over all the subtle aspects and hence it is easy for him or the preceptors to transmit according to the need of the abhyasi, but the complete system of the human body is taken care of. That is why abhyasis feel the effect of transmission throughout the body. The Haṭha Yogins practise different types of prāṇāyāmas, āsanas and mudrās for cleaning the nāḍīs and especially ṣaṭcakras, which is a very tedious and risky process. For, a slight error on the part of the practitioner will cause him great harm. But in Sahaj Marg, this is completely overcome by the process of utilizing the divine flow of transmission from the divine Master Himself. Through this process, the heart, all the nāḍīs, all the cakras are cleaned and purified; the knots (granthis) are untied and each and every cell or molecule in the gross and subtle body are completely purified. The abhyasis also are advised to practise the “cleaning process” only for this purpose, which again is supported by the Prāṇāhuti. 

  1. Practical effort

From the above details, it is very clear that the Master and the preceptors put in their maximum efforts to purify the aspirants. If the aspirants also co-operate and proceed on with undaunted will and unshakeable faith towards the Master, the goal can be achieved very quickly and easily. For this, the sādhanā prescribed in Sahaj Marg by the Master Himself is adequate. This is where the need for practical effort from the abhyasi is required.

Thus, from these three stages of the execution of the work, the result is achieved which is given beautifully in the definition as “transformation of human being”.


It is said that man is a rational animal and has got all the animal qualities or animalistic tendencies in him. If the mind (manas) of a person is not used properly, he sways away from being a human. That is why in Sahaj Marg, regulation of the mind is given great importance and also it is done so systematically. The mind is neither suppressed nor controlled but regulated. For, the forceful means of suppressing the mind may result in great harm to the practitioner, once the mind bursts out of that condition. The mind is the root cause of everything. According to one of the Yoga Upaniṣads, “it is the cause for both bondage and liberation – मन एव मनुष्याणां कारणं बन्धमोक्षयोः।[12].

Thus, in the Sahaj Marg system, the aspirants are transformed into better human beings and then into perfect human beings, very gradually and naturally. They are elevated to the Supreme Reality. The “Ten Maxims of Sahaj Marg” when followed implicitly with regular sādhanā transforms an animal man into a human being. When every individual is transformed in this manner, the society and the whole world gets transformed automatically, which is the main goal and purpose of this life as the divine Master Rev. Babuji Maharaj has Himself said in His last message on the Basant Panchami (in February 1982), “we are all brethren connected intellectually, morally and spiritually to the main goal of human life”.

Thus, it is obvious that the result, viz., “the transformation of human being” is achieved through the practice of Sahaj Marg in a natural way.

For those who are seriously interested in Self Realisation or God Realisation in this birth itself, Sahaj Marg/Heartfulness method is the best suited one. It is the safest, surest, softest and shortest spiritual path, and all are welcome to reap the benefit out of this system which is absolutely free.

[1].  After the Mahāsamādhi of Rev. Ram Chandraji Maharaj (affectionately called “Babuji”) in 1983, Rev. Parthasarathi Rajagopalachariji Maharaj of Chennai took over the responsibility of this noble task.  Later, on the attainment of Mahāsamādhi of Rev. Parthasarathi Rajagopalachariji Maharaj in 2014, Rev. Kamlesh Patelji Maharaj has assumed charge.

Presently Sahaj Marg system is known as Heartfulness (HFN).

[2]SahajMarg Philosophy p.48

[3]SahajMarg Philosophy (p.52-55)

[4]Talks on Sahajmarg Philosophy (p.54)

[5]Sahajmarg system

[6]SahajMarg Philosophy (p.57).

[7]MahānārāyaṇaUpaniṣad (X.7)

[8]          Quoted by V.D.Gulavani in his “transmission of spiritual power”, KalyanaKalpataru, vol.VII No.1., 1940, p.272.

[9]cf., अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः – Haṭhayogapradīpikā (II.16).

[10]Voice Real, p.

[11]. This is respectively known as icchāśakti, jnānaśaktiand kriyāśakti.

[12]AmṛtabinduUpaniṣad  v.2ab.

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