Pranahuti or transmission is the most unique feature of the system of Rajayoga of Sri Ram Chandra. This is supposed to make the task of the aspirant easier. The Master says that without the help of Pranahuti it will be difficult, if not impossible, to reach higher stages of sadhana. Stated very simply, it is an act of will on the part of a person to improve the spiritual condition of another. Everyone in his sadhana tries to improve his condition from the grosser level to the subtle level. Pranahuti is an act of will of another person to improve the condition of another.
Bodhayanti Parasparam Volume I - page 115
If we accept this world as real we will find then unity consciousness is only that awareness which includes all happiness, all suffering, and all of what we call human and divine. This awareness then would be seamless, vast oneness that is balanced and integral to the core of our being. The Omnipresence of the Being is large enough that it envelops the entire existence - jada and ajada, it is all emptiness and all fullness. It is this consciousness that can embrace pain as part of the Unity consciousness.
This pain is crucial to understand the original Sacrifice offered by the Purusha when it willed its manifestation. It is the same type of pain that is behind the Pranahuti. It is this pain of Unity that is the most important aspect of our being that is waiting to be realized. This is because our entire being, and indeed the entire universe revolves around this central point of sacrifice and derives all its power from the very ahuti that is done.
Bodhayanti Parasparam Volume III -Page 258
The word Pranahuti is derived from the words Prana and Ahuti. Ahuti is offering particularly in sacrifice during religious ceremonies. Prana means life or life force. The nature of Prana is expounded in the Vedic and Upanishad literature, particularly the Kaushitaki Upanishad (3-2) where it is stated Sahovaacha Praanosmi (He said I am Life) and Kena Upanishad (2) where it was stated as Praanasya Praanah (The Life of all lives) and Praanosmi Mam upaasva (Adore Me who am Life). Thus we find the nature of the Ultimate is of the nature of Prana. Prana is of the nature of pure thought and that is what makes human beings important in the scheme of Divinity in as much as he shares the nature of original stir in a way that no other being, animal or devas etc., is capable of is now fairly established. That human life has been regarded, as most fortunate is no new concept for any religion but the main reason why it is so, is what is established by Pujya. Babuji.
On behalf of all of us He (Revered Lalaji Maharaj) prayed and then he obtained that permission of the Divine. He could enable, make the Divine yawn towards the circumference as Revered Babuji puts it. The centre is now yawning towards the circumference. That exactly is the basis of our Pranahuti. From where are we getting this Prana, Pranasya Prana as Dr. K.C.Varadachari puts it? Yes, it is the Pranasya Prana alone that we are having in Pranahuti. This ultimate Prana only is what we are experiencing. It is that centre only that is yawning towards us.
Bodhayanti Parasparam Volume I - page 24
The Center has to intervene and the Master says that Pranahuti that is offered in our system for the systematic progress of the individual is nothing but the Pranasya Prana (i.e., breath of the Center), coming either directly through the Master or through many other persons who work for him having submitted themselves to his will. The characteristic of a person who trains is that of having submitted to the will of the Divine totally having no will of his own. When one's will is totally that of Divine he will naturally work for others without any concern for his self without any discrimination of race or nationality or sex while discharging his duty.
Bodhayanti Parasparam Volume II - Page No. 88
It is a matter of practical experience of many aspirants in the path of the Master, which we call PAM (Pranahuti Aided Meditation) in order to stress the importance of the process of Pranahuti, rather than any person, from where it is confusedly identified to be emanating from, to feel and get absorbed in the transcendent calmness and quiet that is uniquely divine. We experience very vividly the 'Centre that is yawning towards the circumference' even as the Master asserted. Calmness or quiet by itself is good but when it is tinged with the quality of the Divine, it is only the imperience that can explain to our hearts the intensity of the attraction of the Centre and no words can clarify any point in this regard. We have tried to explain the nature and process of Pranahuti in our article published in the journal Imperience.
When we do get absorbed in meditation due to the effect of Pranahuti, and when we contemplate over our condition we find that we were face to face with the profound and overwhelming primordial ground of Reality itself. That is when we find, no where our little self, and we are not even aware of the borders of vast space that is experienced, nor awareness of the time, that is the real ground of all experience. This is the place and time, if it is permitted to use those words, where the Base or Origin is presented to us by the Master out of his extreme love and consideration to lift us beyond the petty differences and squabbles that consume our time and other resources normally. We are then not aware of ourselves, our relations and relationships, our anguishes and animosities. Deeply entertained emotions of love and hatred equally disappear; attitudes of revenge loose their roots, if only we are attentive to the Ground that is exposed to us by the benevolent Master.
Bodhayanti Parasparam Volume III - Page No.274
The imperience that we have does not permit us to be satisfied with the necessity to evolve individually but it impels our being to personally participate in the Divine task of transformation and that call from the inner self becomes imperative. Having submitted our Egos and also surrendered our will in favour of the Divine Will, we find ourselves presenting bare and naked before the powerful and Omni-potent energy that is intent and determined to modify and transform the human consciousness. The propulsion is experienced intimately every time the Pranahuti is offered and we find ourselves left with no option than to evolve. The human destiny to evolve out of its petty limitations, self imposed invariably in all cases, is not something that is pre-determined but the imperative to participate in the Divine plan is sought to be made clear by the process of Pranahuti. Without Pranahuti this imperative to evolve, may at best be felt by the most clear and vivid intellectuals as we have seen in the pronouncement of many Advents/saints/scholars and scientists of the modern day or yesterdays. If human transformation were to wait for the evolution of the perfect intellect in all, it may as well be concluded such a transformation is out of question, at any rate in the near future. That is what we have seen in the Indian Six darshanas and a host of other philosophies of the east and the west and the endless arguments in the favour of one or the other point of view.
Bodhayanti Parasparam Volume III - Page No.275
Our Masters method of Raja yoga where the help of the co traveller through Pranahuti is stressed has forged a new path of mutual co operation in the midst of ordinary, messy, everyday realities. The system of the Master itself is a great experiment aimed at transformation of human beings by mutual cooperation, service and sacrifice. It should not be confused with the traditional systems of yoga and Vedanta where the focal point is the getting rid off the relationships; which is termed as Moksha. Further the traditional systems always held that the task of realisation is an individual enterprise and others have nothing to do with such an effort. Contrary to that our Master talks of mutual help in the spirit of fraternal obligation in the process of realisation.
Masters method is refreshingly new and is grounded in down to earth realities of Life and it is founded on a deep understanding of the human condition.
Bodhayanti Parasparam Volume III – Page No.62