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The conception of the Ultimate as Zero was quite against my philosophic inclination. Having failed with the positive concept it is time to experiment with this - Is it likely to be true? The Zero has to be understood as the Beginning or Origin of all possibilities being nothing of what it becomes.
The concept of Invertendo shows how the deformation of evolution is natural and the power inherent is Zero (Nirguna). I began understanding the meaning of Vivarta. All flow necessitates the inversion and it is natural.
The formations of the descent are clearly on this principle of inversions.
The vast Brahman extends up to our knowledge of it. Thus Truth, Consciousness and Bliss themselves are attributes which get transcended in higher approaches. Saccidananda are not the Ultimate Reality, they too being terms of knowing - Sankara too gets transcended.
The individual is continuous with the Universal and the Ultimate, and is not abolished. The Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the Ultimate.
The individual ray of the Ultimate has created for itself an organic organisation of physical-vital, mental and supramental centres and organs. These may well be the knots which have demarcated the several systems known as the physical, vital, mental or the bonal, muscular, circulatory, alimentary, harmonic, nervous, supranervous, and psychic etc. They have become autonomous in a sense but have to be opened up for higher control. This is possible only by bringing down the highest power of the Centre and not merely the higher power just above the human. It is the necessity to mould the lower in terms of the highest through the higher which has also to mould itself to receive the highest. That leads to going beyond Sri Aurobindonian Vijnana - moulding of the mental, vital and physical.
This is done by means of the transmission or descent of the highest consciousness or condition (Zero) itself into the lowest region of the human heart or the organism as it is.
The yogic process is this transmission from the Ultimate which alone can shape the entire being, of the abhyasi for the experience and realisation of one's own physical, vital, mental and supramental levels - called by Shri Ram Chandraji, the pinda, brahmanda, para brahmanda and Central regions working under the direct force of the Centre".
His contact with Aurobindonians and others continued. In 1957, he was invited to participate in a seminar at Calcutta organized by the Pathamandir. He had delivered the annual lectures at the Madres Study Circle in the first two years. He was again asked to deliver the annual address in 1958. He presided over the Calcutta Birthday Celebrations on 15th Aug 1959. He was invited to visit the Ashram at Pondicherry in 1960, to deliver a lecture at their International Academy. He did receive recognitions from other sides also. He was asked to deliver lectures on "Aspects of Bhakti" at Mysore University, on "Vasistadvaita" at University of Travancore and on "Progress" as part of Principal Nuller Lectures during 1954 and 1955. He was also an examiner for Ph.D at the Universities of Banares and Utkal. He was also the examiner on Samkyha and allied topics for the Indian Philosophical Congress, Medals and prizes.
Between 1955 and 59 he has made considerable progress in spirituality and has crossed Pind Desh on 2nd mar 57. His case was taken up straight at the Para Brahmand Mandal and after entering into Para Brahmand on 17th May 57 advanced in the same region on 14th June and finished journey in ParaBrahmand Mandal on 17th Aug. 1957. He entered into the Central region 30th Aug 1959.
His first daughter Padmini was married on 26th May 1961. This was a marriage with his cousin Y.K.Srinivasan who was totally devoted to him and his wife and who treated them as their gurus. He is the son of Sri.Narasimhachariar, his uncle. But his daughter did not like the alliance and opted for a marriage with some one outside the family tradition and culture. Master Sri Ramchandraji did send a note to Padmini and also Rs.101/-. Doctor felt that there is change in her and prayed that it be permanent. Master wrote to him that his Master remained at Tirupati with him for several days together and this he (master) could observe on 24th May and also continued to say that he left doctors house on 26th May at 10-55 P.M. He said further that he is so happy with this marriage and offered prayer again for the long life and the prosperity of the couple. But his daughter died on 23rd Nov 63. His attitude to this unfortunate incident may be seen from the following line he wrote to his Master. "Yes: God's ways are inscrutable and I had not even the inkling of this kind to come. I have had disgrace in profession, disasters in personal life but this threat to honor and now death I never thought would be my portion. Indeed this has been a shock to faith on the part of onlookers and perhaps even of abhyasis." In a letter to his son Narayana who felt that the talk of Yoga and Grace of Master are bordering on non sense he wrote " I am speaking or writing to you in all frankness and God has indeed punished us because we did not know human nature, of children, of sisters or boys and so on and friends too. We can be beguiled and misled and this is what makes one seek to arrive at that knowledge that cannot deceive and that is a gift of God. Punishment is for reformation, not retribution. It is when guided by God a real siksha, training in Divine Life. Know all as the gifts of a most benevolent guru - God. Nothing can happen without His will, and His will is just and good. We are children of Risis and I confess to having belonged to the family of Plato and so are you."
He wrote in his personal notes that " It may be necessary that those who have sought the highest must be tested sorely in their faith and in their utter surrender - by being granted disease(incurable), disgrace, disaster in their public and social and familial life, and death too - may be these the steps on the ladder of ascent to divinisation. May be they have to take place simultaneously or indeed divinisation is marked by these centers. I do not know whether the playground of God developing in me and the 'death meeting its death': of course it is clear that death has occurred here. I am not much concerned with my personal loss - it has been of great comfort to feel that a load of anxiety about her future has been removed from my mind. ... But the manner it has happened is however very unsatisfactory to those who claim to achieve 'Soul' and 'mind' transformations by the transmissions. Everybody will get over this sudden catastrophe - whom does not time heal? - But this is a deep test for the Sahaj Marg - even as the Master's son's event a few years ago - this will be having a shattering effect. Master may very rightly think, that all these are trivial in the life of the abhyasi and those who seek the refuge of this Path, but I see the shattering effect on faith in the marga itself." Mark his attention to the system and his love for the Path.
During the period he has been progressing in the higher realms of spirituality and in fact was traversing the rings of Splendour. He completed his journey in the First ring of Splendour on 14th Feb 1960, the Second ring on 3rd Feb 1961. Entering the Third one on 22nd April 1961 he had leaped into the State of Sayujyata on 16th Aug 61 in the third ring. He entered the Fourth ring of Splendour on 18th Nov.1961.
He retired from service on 31st May 1963. His eldest son was still through education doing Ph.D. His youngest son was studying Engineering and two daughters not married. The responsibilities were weighing very heavily on him. His first son was married on 31st Aug 1964. On 10th June 1965 his third son and daughter Chitra were married. All this brought emotional satisfaction to him and his wife who was almost shattered with the earlier incidents and very poor health. She was a bad diabetic and had not controlled the same.
In July 1965, he got an assignment in the Madras University to be first incumbent to the Chair of Vivekananda Professorship of Comparative Philosophy and Religion. This meant he had to go to Madras often and many times stay at Madras weeks together. He used to stay with his widowed sister to give her solace and also conduct meditation classes to abhyasis regularly. Thus an opportunity was provided for the aspirants in Madras to derive benefit from the service he was providing in the Master's work. Unfortunately he faced three bereavements one on 16th Oct 65 when his another brother in law died, the second his uncle on 21st Oct 65 and the third one of his wife on 23rd Nov 65. He already had lost the company of his cousin Ramanujam on 4th May 1964. All these had their own impact on him and emotionally he was feeling tilted in his balance, Therefore whenever he went to Madras he used to enquire about his second son who was working there. Many a time his son used to be busy with his work and would not turn up to the bus station or arrive later leading to the professor feeling the same. He however considered the abhyasis who came to the bus station as those representing his son and in fact did call Parthasarathi as his son since he never missed coming to receive him. He delivered lectures in the university till March 1966 when the assignment was completed. On 10th July 1966, his second son got married.
He was Director of the Sahaj Marg Research Institute started at Tirupati in 1965. He presented the system of Sahaj Marg as a New Darshana in 1966. This is the book where he challenged others to examine the system as a method of Raja Yoga. It is well known that apart from the Shad Darshanas, no one ever tried to call a system of realization or Philosophy as a darshana. Even Advaita, Visistadvaita and Dvaita are differences in the Uttara Mimamsa, the sixth Darshana and are not separate darshanas.
He discussed all conventional topics that a system of philosophy should address and gave his inimitable presentation in the book. But the language is philosophical and many who are not initiated into this realm did not realize its importance. But the Master was overwhelmed with joy and appreciated the book. He coined a new word "Imperience" to express the various feelings of the aspirant while in meditation. For the first time 'the looking in' got a real term discarding the wrong word 'experience'. To call the feelings one has during meditation as meditational experiences is a misnomer as they are purely inside the mind and can be called as meditational imperiences. The word imperience can be better understood when we wrote that the feelings during meditations are not having any sensory input directly or through memory of such inputs and is not of any content of consciousness but awareness of Consciousness per se.