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TitleComplete Works of Ram Chandra Vol 1
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Page 1

Complete Works of
Ram Chandra

Volume I

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186

Commentary on Ten Maxims

affected thereby, absorbing its due share of it. A mate-
rial tinge was thus introduced into it and it remained
subject to the influence of that which it was part of. The
bigger layer previously formed by the heat maintained
its connection with it. Now the influence caused on the
greater thing will naturally be reflected on the smaller
thing which will get affected thereby in proportion to
its magnitude.

All things being subject to external influences are
affected by the rays of the sun in accordance with their
capacity. The heat produced by external causes begins to
exhaust itself after some time and the real comfort comes
only when it gets completely exhausted. Take the case of
the summer season. When the effect of the external heat
which reduces after some time is thoroughly removed,
some comfort or ease is definitely felt and experienced.

Now the time when the external heat begins to
subside, yielding place for the cooler effect to settle in,
or the meeting point of the two is known as sandhi-gati
and this, in the opinion of the mahatmas, is the time best
suited for the practice of sandhya and upasana (worship).
This is the time of the advent of that which is opposed to
heat and it can be that alone which existed prior to the
generation of heat at the time of creation, and which is
in close conformity with Nature, or in other words the
very image of the ultimate state we have finally to arrive
at. Thus the point we start from is the very point which
corresponds closely with the Destination.

Importance is also given to sandhya at the time of
noon (tam). But in that case the power is utilised in a
different way. The sun’s rays are quite direct at the time
causing greater heat. Nature’s eternal heat which proceeds

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187

Maxim 1

from the origin is also attached with it. Thus indirectly
we connect ourselves with the Ultimate Power through
the medium of the material heat and secure closeness to
it. This continues till the time when the heat begins to
subside and we draw the fullest benefit thereof. Now the
time that follows will enable us to have a taste of the con-
dition which comes next, helping us to acquire still fur-
ther closeness. The sages have therefore advised sandhya at
noontime too. The reason is that by continuous influence
the sun’s rays get connected with the plane wherefrom
they have originated and which is next to the Ultimate.
Since the rays of the sun are closest to the perpendicular
at noon the effect brought about by them is more direct
owing to the nearness. The heat which seems to be com-
ing from the sun is in fact the heat of the particles. Thus
if we meditate at noon our thought gets unconsciously
attached with the Centre or the Ultimate.

Putting it in a different way, I may say that in or-
der to solve a problem we often assume the answer first.
Similarly in order to solve the problem of life we assume
the very real thing first, however hazy it may be to our
view, because on arriving at the last phase the cognizance
of the previous ones is often lost. In this way we utilise
that excessive heat to our best advantage. But since the
material heat at the time is also great we do not treat
sandhya at noon to be compulsory in our system.

During the time that follows, the heat of the sun
begins gradually to subside. In other words, we begin to
advance towards coolness till we reach the point where
both the heat and the coolness are at par and this is the
evening time which is fixed for the practice of sandhya.
It helps us to derive the full benefit of the time getting

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383

Glossary

VIDYA: Knowledge; science.
VIKSHEPA (or VIKSHEP): Distraction, confusion.
VIKSHIPTA: Refers to the tendency which drives the mind

away from sacred thoughts and brings about the haunt-
ing of numerous irrelevant ideas at the time of medita-
tion.

VIRAKTA: Recluse.
VIRAT: Cosmic.
VIRAT DESH: See BRAHMANDA MANDAL.
VIRAT ROOP: Cosmic form.
VISHNU: One of the Hindu trinity, the preserver.
VIVEKA: Discernment.
VIVEKACHUDAMANI: A text written by Adi Shankara-

charya.
VIVEKA SHAKTI: Power of discrimination.
VIVEKANANDA (or SWAMI VIVEKANAND): A great

saint of India who lived in the early 20th century, and
was a disciple of Ramakrishna.

VRITTIS: Outward flow of mind; subtle desires or stimuli
coming up in the mind causing action; mental tenden-
cies.

VYAVAHARA: Connection between people — behavior.

YAJNAS: Religious rituals, sacrifices.
YAMA: 1. Self-interdiction. The first limb of Patanjali’s yoga,

consisting of the five vows, namely, vow of abstinence
of violence, falsity, robbery, un-chastity, and tendency
to acquire. 2. Lord of Death.

YOGA: A system of Hindu philosophy showing means of
emancipation of the soul from further migration, mainly
subdivided as raja yoga and hatha yoga.

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Glossary

YOGAJA: Intuitive perception of all objects. One who is
born from the yoga practice.

YOGI: One who practices yoga; one who achieves union with
the Absolute.

ZAMINDAR: Land-holder.

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