Professional Documents
Culture Documents
Sadhna Ke Anubhav
Part 1
CHAPTER 1
What is called Spiritual Practice (Sadhna)? In it what all must be
done? In order to understand this, at first it is necessary to know how a living
being arrives in a state of sorrow and non-peace, and then how such a one
can benefit? Therefore, at first I shall narrate the order of creation, then deal
with the topic of Spiritual Practice (Sadhna). May Shri Gurudeva help both
you and me.
1.
FLOW OF CREATION
At first how did creation begin? The way rays of the Sun sprout out,
similarly, initially in the beginning a ray came out of the Conscious Energy
Force or Soul (Chetanya Satta or Atama), and it formed a round
circumference and enwrapped that Soul. This formed the Realm of Bliss
(Anandmaya Kosh). As soon as this formed, the invisible Soul (Atama) came
into light and began to shine. Lamp had light, but was invisible and flickering.
As soon as a glob came over it, immediately it became brightened and it
enlightened the entire space (Akash Mandal) around it. Now, it became
capable of being directly experienced, that it is a light, a divine brightness.
i.
Second Sphere
Third Sphere
The being with the ethereal body, with subtle body, came into this
earthly coat. Slowly upon the subtle vessel, earthly particles began to stick,
and in a few days, in the same form a layer of mud settled on it. This was
called the Gross Body, which was exactly the same form as the ethereal
body. Till now it was light, now with mud enveloping it, it became heavy. This
effect did not remain confined only to the outer covering, instead it made all
internal powers, mind, body, ego and senses also gross, and all these
became thick and ugly.
iv.
(Dharma). The one who sits lazily, who does not jump and play, who does not
fight and quarrel, such a ones body, heart and brain remains weak through
out life. Just as intelligent parents do not like laziness, similarly our loving
Mother too does not wish to see her children sitting quietly. This is her love for
us. This is love not cruelty. It is for our benefit that she has created the entire
visible world, gave freedom to a being, gave capability, and granted the power
to think right and wrong. Only on such occasions itself can a being use these
powers. By this a test is taken and they get sharp.
Above Nepal in the lands of Tibet etc. of Himalayas, there was earlier a
tradition that as soon as a child was born, the child was put on ice cold place,
and after a while removed from there. Many would die in the process, but
those that survived became so strong that till old age the icy coldness did not
affect their body. Did these hilly people not love their children? Were they
cruel? No. By this experience (Sanskar) they were made to be Ice Proof.
Hear further! In Europe there is a country called Switzerland. There they have
many factories for manufacturing watches. Some of the workers in this trade
made their children from birth a prisoner in dark homes. Sun, moon, stars
lamp and fire, that is, all things giving light were not brought before them.
Twelve years in their life were spent being in such closed houses. The benefit
of this was that their eyes became so powerful that they could see the
smallest tools for watches without the use of magnifying lenses, and they got
jobs that paid big salaries. This was for their benefit and not parents cruelty.
Similarly understand her (Mother Nature) too.
v.
In religious field these days many isms have come out - Monism
(Aduaitvad) and Dualism (Duaitvad), Qualified Non-duality (Vishistaduait1)
Dualismnon-dualism (Duaitaduait2), Pure Duality / Monism (Shuddhaduait3)
etc. All these have small differences. Amongst all these, two are considered
to be of importance. One says A being and God (Ishwar) are one, and a
living being is made out of a part of God (Ishwar). The other says that a living
being too, like God, is infinite. It was never formed, nor is destroyed, and
forever remains apart. Neither is it a part of God, nor His son. The first is
called Monism (Eykadvad) and the other is Dualism (Duaitvad). Their
principles are absolutely different from each other. All this is useless fight.
Experience says otherwise. It says that to a certain extent both are correct,
and in some ways both are wrong. In reference to this what one understands
is that a living being came to be from a part of God. A being has in minor
degrees all the capability and all properties of God. Just as Gosai ji has stated
in Ramcharitmanas4:
A Being, being a part of God, is never destroyed.
Doctrine of Ramanuja
Propounded by Nimbarka.
3
Propounded by Vallabhacarya.
4
Ishwar Ansh jeeva Avinasi.
2
A living being is a part and He is the whole. This living being is a part,
but such a part that is not ever destroyed. Being apart it forever remains apart.
Therefore, it can be said that it is apart and yet not. Here both proposition
become correct. What this means is that having been born out of God (The
Universal Energy Force) and coming into the fold of living beings, then again
even on liberation (Moksha), in a complete sense, one does not merge with
Him. Despite liberation (Moksha) one of its power remains in the form of the
First-Cause (Maha Karan). For this, consider the illustration of the
relationship between a father and a son. A son is a part of the father. The
father taking all his subtle parts becoming a small drop of semen enters the
womb of his wife, and in form of a son, becoming a separate entity, appears
after nine months. He is a part of his father; born taking his entire capability,
entire powers, and on being separated shall never again, at any period, merge
into the body of that father. His identity remains separate. This same state is
between a living being and God. Taking a part of God in her womb the Mother
Nature (Prakriti), in form of a living being gives birth to it. This living being then
never again merges with ones father (God) in any state. Some bit of entity
remains.
Those following Trinity (Triputivad) question, if God is divided in parts,
then one day the whole would finish. This is nothing but ignorance or
foolishness. We see everyday that one man produces ten children and
remains same himself. He divided his part amongst ten living beings, but for
no loss to himself then how in the all powerful God would there be a decrease
or reduction? What is happening in the gross is the same in the subtle world.
To know the subtle, the gross must be viewed, and in it lies the knowledge of
all elements, all worlds, entire Created world /Universe (Brahmand), Celestial
beings (Devi, Devatas) and God (Paramatama). There is no need to search
anywhere else.
vi.
A living being forever has one goal that is to attain happiness or peace.
One forever desires happiness and comfort. In everything one searches for
bliss. Every effort is for this happiness. Throughout ones life, as far as one
understands, one collects things of happiness. Vehicle, job etc are for ones
comfort. Life after life ends, but this desire does not decrease. As the glimpse
of happiness falls on these meaningless things, so the desire increases, and it
does not strike the Intellect, which is totally involved in this pit, with its eyes full
of dust, that the thing that is being searched, is not in these. It is somewhere
else. But like a blind traveler one does not see the path, nor is aware of the
direction, it just keeps moving. This is the state of beings in the Physical
Realm (Annamaya Kosh). Under control of ignorance and foolishness they
search for happiness in such things where it is not. The branch they are
holding on with hope, breaks and falls. The flower towards which they run
becoming a Bulbul5 withers before their eyes. The bud, whose juice they want
to suck, imprisons them as a Beatle. This way, desiring happiness they suffer
sorrow one after another and remain troubled. At times they get temporary
5
The nightingale.
glimpse of happiness, but like electric spark it is not permanent /stable, and
again the ocean of sorrow grips them. In this state, a living being in the
Physical Realm (Annamaya Kosh) remains lost, surrounded by the clouds of
turmoil and troubles. At times one stumbles, at times falls face-wards, at times
gets entangled in thorns, at times dips in water, but never becomes aware /
conscious. Their face never turns towards the correct directions. This is a
persons delusion, which arises due to the influence of the Physical Realm
(Annamaya Kosh) that makes its inner state impure and defective.
Foolish being embraces women and looks for joy in it, hugs his son and
wants to be happy. Where is that thing in these puppets of muscles and
skeleton that one could get! At times in wealth and status one searches, but
there too there is no sign of it. In the end one sits being disappointed from all
around, then ones state is like such a Papiha, who is asking for a drop (of
Swati) from the dry clouds and staring continuously at them.
vii.
Those who have had such experiences from the world, who have
understood its meaninglessness, such persons, can actually become
aspirants. Before this those who get engrossed in spiritual practice (Sadhna)
that has been seen or heard, remain unripe. Their vehicle moves with
difficulty. It at times goes in this direction and at times in the other. At times
they go up and at times fall down. In this tussle time is wasted and one gets
no result. So long as the mind is not in this state, till one is not decisive that
happiness is not in worldly things, and that the storehouse of joy is elsewhere,
till then spiritual practice (Sadhna) cannot take place, nor should be
attempted.
viii.
Detachment (Veragya)
Out of hundreds of aspirants one or two reach their goal. Rest get lost
on the way, or drown, or die in some whirlpool. The reason for this is nothing
else but fluctuations in their determination. Those who are not able to bring
themselves to the belief that the needed thing is not at this place. This
weakness does not let aspirants get success, else who would discard ones
benefit? To attain such intellect is called Detachment (Veragya). The
meaning of detachment is not to be attached (Moh) with the worldly things,
and reduction of the mine-ness (Mamta) towards them. So long as this does
not take place, practice (Abhyas) does not come out correct. Man can go only
in one direction. A traveler going towards east cannot at the same time go
towards west. We catch hold of both, world as well as God in form of bliss.
This is why we fail in both. Neither do we get Maya nor God (Ram). Both go
away.
What this means is not that we should leave all, that is, this world and
sit in a forest. In this Creation /Universe (Brahmand) where is that place where
the play of Maya is not taking place? Leaving it where can we go? Remain in
it, and do all the worldly jobs, only do not get entangled in them. With wisdom
keep thinking about its meaninglessness (Nisarta). With this one progresses
in practice, and one would reach quickly near God (Ishwar).
If you cannot do this, do just this keep all of the twenty-four hours for
your body, and morning and evening hour for your Soul. At one time do only
one thing. When you begin to attend to your Soul, do not let your mind (Chit)
go towards the body or anything related to the body. If it goes then forcefully
pull it, and make it perform the work you have begun, and when you do
anything to do with the body, do not peep at the other way. When there is a
single mindedness (lagan) in a work, it gets done quickly whether it is of here
or there. Practice, so as to make such a habit. Later, detachment (Veragya)
would automatically follow. Detachment (Veragya) does not connote bodily
sacrificing anything, but instead to keep the mind apart/separated. Without
detachment (Veragya) practice can not take place. During the time of worship
(Bhajan) to keep away from worldly desires (Vasnas), and rest of the time to
keep thinking /contemplating makes detachment strong. With this a person
rises up and becomes a great person (Maha Purusha).
Those who along with practice (Abhyas) do not keep detached
(Veragya) their state is like that of a parrot, who lifelong repeats the name
Ram-Ram, but as soon as it sees a cat it starts yelling Tay-Tay. Periodically
tests are taken - attacks of desires (Kama), anger (Krodh), frenzy (Mad)
longing (Trishna) etc. trouble; desires (Vasnas) rack up a storm within. Then,
at the time, all knowledge fades away, and that practitioner like any worldly
person gets trapped in desire (Kama), anger (Krodh), and attachment (Moh),
cries and performs that which ought not to be done. This is the evidence of
failure of practice.
ix.
In Practice
The term Sadhna can be used for both worldly and spiritual deeds, but
in a definition, no one uses the word Sadhna for any worldly deed. As soon
as this word comes on the tongue it is understood that this work is not for the
body, but in relation with the Soul; not in connection with the world in form of
Maya, but the Pure Conscious God (Shudh Chetanya Ishwar).
To attain the Soul, or for perception of God (Ishwar Sakshatkar) all the
attempts that a person undertakes can be said to be Spiritual Practice
(Sadhna). For those in lower levels /classes - repetition of mantra (Jap /
rosary), pilgrimage (Tirath Yatra), idol worship etc, are the overt spiritual
practices (Sadhna), by which the Soul develops, and the field gets prepared.
Thereafter, comes the turn for inner Spiritual Practice (Sadhna). An aspirant
attempts to remove the defects (Vikar) of the mind and the intellect, and
purifies ones self within (Antahkaran), and with it removes the impurities (Mal)
and covers (Avaran). This way, beginning with concentration and meditation
(Dharna and Dhiyan) one experiences the joy of many types of Samadhis,
and finally reaches the Asampragyat Samadhi. Actually, this is Spiritual
Practice (Sadhna) and for this alone the term is used.
Beyond Asampragyat Samadhi there is one more area of Maya that still
remains. In that too something still remains to be done, but it is not in control
of a person to make an attempt at that level. Just as a lamp pulls the moths
towards itself, removes its ego and erases its name and form by merging it
within itself, similarly some divine force (Divine Magnetism) pulls upwards.
And one unknowingly continues to get pulled. Because in this state the
beloved itself is yearning to see the lover, and eager to embrace close to
heart, and pulls one for embracing one, therefore, it does not come under the
definition of Spiritual Practice (Sadhna). Mostly, Saints consider this as
Perfection (Siddh). Lovers call it Yoga of Love (Prem Yoga), and scriptures
call it Samarpan Yoga.
b.
Upwards
I have stated before that the storehouse of happiness and joy was
above. We on misconception proceeded downwards, and began searching for
it. When here it is nowhere to be found we get troubled. To remove this
trouble or turmoil there is only one remedy, that from the place where we are
standing, we should attempt to climb up, and until we find the source of bliss,
with determination and resolve we should continue to go forwards. Difficulties
shall come, we would get pushed, at times we would have to face troubles,
but with hope, keeping courage, one should continuously climb; going up
(Udhav Gati) with such strong determination is called Spiritual Practice
(Sadhna) and the one doing so is called an Aspirant (Sadhak). The path to
reach up to this source of bliss (Amrit Kund) is divided by the scriptures in five
parts and given five different names. These are called Realms (Kosh),
description of which I have just given. These are the five stages (Manjil) of
spiritual path. One has to go beyond these five, and these five have to be
crossed. Each of these stages has a different methodology (Sadhna). Certain
duties are such that make one cross the first stage. Some are such that they
take one across the second stage, some the third, and yet others the fourth.
This way, one after another the number of the following stage comes. One
methodology (Sadhna) does not work up to the end. The methodology
(Sadhna) of Physical Realm (Annamaya Kosh) do not work in the Ethereal
Illustration
Religious Differences
different then how can their thinking and actions (Karma) be the same? That
gave birth to Religion. All these are spiritual, and to a certain extent raise a
person. Therefore, to call religions names, and find defects, and to fight with
their leaders is a mistake. Yes! Your work can be that you with loving speech,
keep giving warning that they should not get stuck in it, and go forward and
progress. If you know, on being asked tell the next method, else send them
under refuge of a knowledgeable Guru, and if they are not willing to proceed
ahead, become detached (Udasin) towards them. Understand that their
Sanskars are of this stage only, therefore, they cannot understand anything
about the following stage.
d.
Shri Kabir Sahib: Guru mila tab janiye mitey moh santap.
10
One more thing, even on meeting such a Mahatma do not make such a
one your Guru immediately. Being in such a ones company for a while,
acquire knowledge as regards such a ones behavior, and knowledge of such
a ones methodology. If such a one is a master, but the behavior is not proper
then do not accept such a one as Guru, and if such a ones methods are such,
which are not in accordance with your inclination, then too do not make such a
one your Guru. Yes! If all these factors are all right, whether such a one is a
householder or an ascetic, in robes or in ordinary attire, connection with such
a one is appropriate. To make a person connect with God is not a work of an
ordinary priest. For it an intelligent and experienced person is necessary.
Such a one should be such so as to be able to understand the expressions
within the heart of an aspirant, who comes before such a one. A Guru, who
cannot understand the interests of an aspirant, or such a ones capabilities,
cannot do this. A Guru should have such attributes that can be idolized,
copying which a disciple can become complete. Those people who are
immersed in sensualities and have foul speech, even though powerful (Siddh),
are not worthy of making as Guru. Aspirants should contemplate on all these
matters and only then make relationship. Just the way on getting married the
relationship goes on till death, similarly the relationship of Guru and disciple
goes on life after life. Therefore, do not hurry in this matter.
e.
To Be A Disciple
In the spiritual path where one comes across a Guru with difficulty
there it is also difficult to be a disciple. To say it by mouth, no one becomes a
disciple. For this one has to stake ones life. Body, mind, wealth and life
(Prana) have to be given up. The one, who can give ones most loved thing,
and giving oneself up yearns for acquiring knowledge from such a one, is a
disciple. Just as to put a best thing in a bad vessel spoils it, similarly an
ineligible disciple cannot keep the best methods (Sadhna) safe. Such a one
would misuse it. As such, Gurus take test, and on being successful give out
the secret. For this work, disciples must necessarily remain alert. In older days
very difficult test were taken. Prajapati (Brahmaji) kept Indra and Virochana for
a hundred years near him, and took a test of their motivation and senses, and
only then gave a discourse of spiritual knowledge. Kabir Sahib told his main
disciple Shri Dharamdasji7:
Dharamdas, I ask you a hundred thousand times, do not let the real
thing go out.
The main thing (Sar Vastu) means the secret. This should not go out,
meaning that it should not be told to any ineligible one. One finds many such
illustrations.
Before the beginning of the Mahabharata, many stories have come
down of tests being taken of sons of Rishis, which are very interesting and
informative. But in this era Gurus have stopped taking tests, as today man
does not stop is always in a hurry. He is so impatient. Nothing should be
7
Shri Kabir Sahib: Dharamdas tohi lakh duhai, sar vastu bahar nahi jai.
11
done and God should stand today itself before one. One just does not know
how to wait, to make effort, with faith follow Gurus directions. Worldly jobs
should not be spoiled, money should not be spent, the body should not face
any difficulty, before Guru even the head should not bend with humility and
modesty, but all the knowledge of Guru should now, immediately, come to
one. God too should not take time. On beginning a method (Sadhan) God
should stand before one. If there is but a slight delay, both are boycotted neither relation with Guru, nor with God, towards bothno faith. This is the
attitude of present day aspirants. How can anyone take their test? Therefore,
great men have now changed their rules. They do not disappoint anyone.
They teach the methodology, make one climb, give different types of
experience, but do not give Deeksha, do not make one a disciple. This way,
after years of practice, when one becomes eligible, they give Deeksha. Those
who even then do not become eligible, are made to carry on as before. Those
disciples who bring infinite love and faith towards their Guru, those who have
with complete belief followed the path as told by Guru, who kept the method
secret, who do not speak of the secrets of experience with anyone, who do
not misuse the powers gained through these methods (Sadhan), who are
obedient, understanding such to be eligible, Gurus give Deeksha, and make
them their disciples. All this is difficult, but slowly mind and life force (Prana)
change due to the influence of spiritual practice (Sadhna) and Satsang, and
the day the expression of surrender comes about within a disciple, that day is
the time for Deeksha.
It is said, for spiritual practice (Sadhna) such a belief is essential, which
is greater than ether (Akash), deeper than ocean, heavier than mountain
(Sumeru) and sever than thunderbolt (Vraj8), but to have such a determination
in spiritual practice (Sadhna) is no game. It comes with great difficulty. One
more thing of secret is that an aspirant should, in complete sense, have such
an expression that Guru is God and not equal to God. (Sakshat Sarvagya
Paramatama). That Guru is the all knowing Universal Energy Force. Guru is
all powerful, and for our benefit, in the form of a human, has come as an
Avatar. So long as such an expression, in determined form, does not come
within the heart of a disciple, a disciple cannot be a disciple. Sitting before
Guru to understand that I am present before God Himself, His body is the
body of God and other than him there is no other God (Isht). Where such
expression is present, the impurities get destroyed, and one, who perceives
such a Universal Soul form, that one is acknowledged as eligible for being a
disciple. But even this transaction is not ordinary. To remove the trinity of
these three - the one worshiped, aspirant and Guru is no game. After years of
Satsang, and years of effort, this result comes about one day, and the day this
state comes about in the heart that is the time for Deeksha.
f.
Conclusion
What I have stated does not mean that for every person in the world
such a one is God. In whatever form the entire world may view your Guru, but
for you, as a disciple, such a one should be viewed as presence of God.
8
12
Besides such a one, none other should be viewed as God. Ones entire
tendencies (Vrities), good or bad, should be centered in that Guru idol (GuruMurthi). Like Meera ji could not see another man in the world besides
Girdharlal, similarly your view too should go to one place and no one else
should come to view. This is the highest eligibility of a disciple9.
Door and walls become mirror wherever I look I see you.
Sand & stone become mirror of your reflection for me.
This is the last stage of love, where besides the one being loved
nothing else is seen. Howsoever such a one may be, but for the lover is the
most beautiful and complete with all attributes.
Laila was extremely ugly, but Majnu saw her as the most beautiful of all
beauties of the world. Such view should be developed by a disciple for ones
Guru. Only then can surrender take place, and one can become a disciple.
Even so a devotee (Bhakt) and God are one; the body of a devotee (Bhakt) is
the temple of God. The heart of a devotee (Bhakt) is Gods place, then where
is the difference? Howsoever it is possible, to generate such expression,
takes one across. Further, I shall state how this state comes about.
-x-
13
Chapter 2
1.
THREE STAGES
14
15
snatched everything away from me, snatched it so that till date I have not got
it back in return. I became stark naked. To all observation I am alive, but in
reality I have nothing. Even the heart and tongue is no more mine, another
has possession of this. The same possessor is seeing through these eyes,
talking through this tongue, and thinking through this heart. This was done
forcefully with me. Else the norm is that until the disciple is willingly ready to
surrender till then Deeksha is not given. And till disciple on ones own does
not speak of the desire and does not request, till then Deeksha is not given.
So is also the norm.
Not only in wakefulness, but also during dream state I have seen
Deeksha taking place. At times I have known it to be so secretly taking place
of which no one gets any indication. Disciple too does not get to know that
Deeksha too place. Let me tell you of one incident. One lover requested that
he should be given Deeksha. I requested one day. He (Guru) did not answer
and kept quiet; after two to three months again I prayed, and again he did not
say anything. After a year, getting an opportunity again I requested. He said, I
have already given him Deeksha secretly. It is not necessary now. By this
event I learnt that Deeksha can also have a secret form.
ii.
During Deeksha
Differences
There are many kinds of Deeksha, but there are three main ones:
1.
2.
3.
Mantra Deeksha
Spiritual Deeksha
Acharya Deeksha
The discourse by which our inclination is turned towards God, and for
attaining which one is made to perform overt actions (Karmas) like recitations
(Jap), penance (Tap), singing devotional songs (Kirtan) etc. is called Mantra
16
Deeksha. And the one who gives this discourse is called Mantra Guru.
Second, the one, who teaches how to turn the tendencies from overt to within,
who shows the inner methods of devotion (Upasana), is called Spiritual Guru.
To gives ones self up, or to take refuge under such a Guru, is called Spiritual
Deeksha. These two Deekshas are given on occasion to every aspirant.
Without these neither perception is possible, nor one attains liberation
(Moksha), but the third, Acharya Deeksha, is not essential for every aspirant,
or anyone who has mastered the knowledge (Siddha). It is only given to those
great persons in respect of whom order comes from God, through whose body
God wishes to take service for the benefit of mankind.
This Acharya Deeksha is also of three different types.
1.
2.
3.
Beginners (Nikrusht)
Middle (Madhiyam)
High (Ucch)
Behaviour Of A Disciple
17
against the rules/ decorum of gatherings or society. Crying etc, anger, desires
(KamaKrodh), and laughing and joking should not be performed in front of
Guru. When one gets up to go then do not show your back etc. There is more
that has been stated. Do not ever take a loan from Guru, nor give it, and also
do not buy or sell other things to Guru, because both these deeds remove
faith (Shradha). Every Rishi and Saint has stated that the greatness of Guru is
infinite, but these days, in the era of westernization, who hears these matters
or follows them! Seeing such an atmosphere, the great persons of present era
have made changes. They do not look at overt propriety or impropriety, but
search the heart instead. Disciples should have complete faith in ones Guru,
obey Gurus directions as far as is possible, and on coming before Guru let
not any other thought enter within. These three things are considered as main.
Whatever else one may do, the disciple who attempts these three keeps
Gurus favor, and they shower their grace on such a one. The disciple who
has no faith (Shradha) or does not obey, or when sitting close does not focus
ones attention on Gurus feet, and thinks of other good or bad things, such a
disciples is not appreciated.
In these three things one is more difficult than the other, and while
sitting in front not to let thought enter is very difficult. In this third aspect even I
failed regularly. I had infinite faith (Shradha), and to my knowledge I saved
myself from disobedience. I did not perform any work, whether spiritual or
worldly, without permission. I never did what I wanted. I did not let the thought
of gain-loss enter my heart while carrying out directions. This I could do, but
the third aspect (Kriya), that is, not to let a thought arise while sitting in front
in this I was not successful. This was so because my mind was dirty /impure.
Good and bad thoughts in form of accumulated Sanskars kept rising within it. I
tried to stop, but even then some would spring up in front. With fear that he
should not be troubled, and not feel disgusted towards me, I was always
afraid to sit close by or go close to him, and whenever possible, went only few
times. Although I kept myself in vicinity, peeping through the crevices kept
looking at him, because without looking one felt no relief. Also kept listening
/hearing him to an extent, but did not go in front as this is considered as very
disrespectful amongst the Saints. One who does not sit in front of them with a
clean heart, with such a one, they feel disgusted. Now, if the Guru becomes
disgusted, how can one benefit? This fear troubled me a lot.
a.
Why?
Hearts of great persons are pure, clean like a mirror. When a person
comes and sits before them, and thinks of something, whatever good or bad
thought arise within such a ones mind (Sankalp) its focus (mirror) as it is, is
seen to fall within them. With this they are greatly pained. They have cleaned
their mirror to glimpse the form of their beloved. Now, if someone else comes
and occupies His seat, this they are unable to bear. With best and pure
thoughts there is some peace, but with worldly thoughts of desire (Kama),
anger (Krodh), greed (Lobh) and attachment (Moh) etc, they get troubled. A
disciple should while sitting before Guru save oneself from this deed. This is a
very great disrespect. Once a gentleman was sitting in front of Shri Guru
Maharaj ji and was talking on very high level religious topic. When he left,
18
Guru Maharaj said, He had mountains of dirt within him. In a little while he
threw the dirt of thousands of tons upon me. But great people are by nature
loving and controlled. They bear the troubles themselves, but do not let it
express upon others, and neither do they say anything overtly.
b.
A disciple should neither argue with what Guru says, nor keep asking.
Whatever Guru directs, bring faith in that and try to accept it as true. If one
does not understand, then till one attains that intellect, keep it in mind. When
the time is ripe, and when practice rises higher, one would automatically
understand it. As such, wait. Yes! By once or twice expressing curiosity to ask
humbly, one looses nothing with that doubts are clarified and hurdles in
practice are removed. My nature was such that I never asked what he willed
he stated, and I accepting it as correct followed. With this I had his blessings
always.
With many aspirants one finds that they state, again and again that,
the method you had directed, we have been following for a long time, and
now give us something further more. This is a grave mistake. Is Guru blind!
Does such a one not know even this as to what method you require! Just as
one link in a chain ends and the other comes to forefront automatically,
similarly perfecting one methodology the second methodology automatically
comes. Yes! If this does not happen, Guru would on ones own indicate so.
Guru is omniscient. All our states are known to Guru. We have no right to
make such a one obliged.
v.
I have just stated that at the time of Deeksha giving and taking takes
place. This giving and taking between disciples and Guru, goes on throughout
ones life-time. Disciple takes and fills it within oneself, and Guru gives power
(Shakti). In a sense, spiritual practice (Sadhna) is a merger or balance
(Sanyam) of Soul-giving and Soulsurrender. Where this does not happen
there the work remains incomplete. Without Gurus grace a man cannot rise,
cannot proceed in spiritual practice (Sadhna). Only with compassion of Guru
the sleeping powers awaken, and with their aid we become capable for going
forwards. Even though all ancient books indicate so, however, detailed
description is found in Tantra scriptures (Tantra Shastra). This method (Kriya)
they have called as Shaktipaat. It also writes about many ways (Vidhyas) of
Deeksha, like when Shri Gurudeva entering within the body of a disciple
awakens the disciples power of Kundalini, and connects it with the Universal
Intellect (Param Shiv) then it is called Shakti Deeksha. For this a disciple has
to do nothing from ones own side. At the time when Guru via sight or touch, in
a moment, that is, by seeing alone or on just touching, immediately stabilizes
a disciple in self-form, is called Shambhavi Deeksha. At the time when Guru
performing all required actions (Yagya-Karma) complete with rites and ritual
goes within one self (Antanyarse), and in form of mantra moves the mantra
from his body to the disciples body, then it is called Mantra Deeksha. When
Guru makes a disciple sit before one and annihilates the Sanskars of a
19
disciple with ones resolve (Sankalp), and removes disciples impurities (Mal)
and covers (Avaran), and stabilizes the disciple in God -element (Paramatama
or Param Shiv), then it is called Mansi Kriya. When Guru and disciple are in
far of countries, and Guru with ones Soul power or mental strength removes
the impurities of a disciple, and fills ones good thoughts within the disciple
then this method (Kriya) is called Smriti Kriya, that is, taking the work from
memory. When Guru attracts a disciple within ones self, or enters ones self
within the body of a disciple thereby becoming one, and takes the disciple
higher up, is called the Method of Yoga (Yogic Kriya). Yoga means to join
(to merge). In it for a while Guru and disciple merge and become one, and
then climb up. When Guru makes a strong decision that I am God (Param
Shiv) and then looks towards a disciple, and for such a ones benefit makes a
resolve, then it is called Chakshusi Kriya. Chakshu means eyes. By just this
all defects of a disciple get annihilated /removed, and such a one attains
Divinity (Divyatav). Similarly is Sparshiki Kriya, in which Guru by touching
with hand or keeping ones hand on the head of a disciple, opens the inner
faculties, and takes such a one into divine light. Likewise there is Vachiki
Kriya, which is performed with speech by speaking out. In this method at first
the Guru merges oneself in ones Guru and perceives (understands) ones
eyes as Gurus eyes, ones speech as Gurus speech and ones body as
Gurus body, and then offers some mantra to a disciple. With this, the mantra
awakens, and quickly bears fruit. This is called Vachiki Kriya. In all these a
disciple is required to do nothing. Guru by using ones own power on a disciple
raises a disciple and takes the disciple up till apex of the Realm of Intellect
(Param Shiv).
Similarly, one gets description of Bedhmayi, Kalawati, Varnmayi,
Kriyavati etc. In Bedhmayi, Guru with ones own power tears away the
bondages of a disciple, grants knowledge, and pierces such a ones Chakras.
In Kalavati, the inner powers which are lying dormant are brought into
movement by the grace of Guru, and a disciple becomes powerful. In
Varnmayi, the Guru opens the Varnatamak Sounds (word) that are within a
disciple. In Kriyavati, the power to do action (Karma) is granted. In this
manner a lot more is written. Sufis call it Giving Power (Tavajjah dena), and
(to do Tasarruf).
Common view is that this cannot be so. A Guru with ones own power
can do nothing for a disciple, and that one has to do by oneself. But only
those people, who have not witnessed such Satsang, think of these matters
as impossible. I got everything with Gurus grace, and now I too in similar
fashion, take my disciples so. Those who do not believe can come and
directly see for themselves. Yes! For this it is essential for a disciple to
Surrender (Samarpan) and take refuge under Guru. Without this, the vehicle
does not move, as this does not require action or following a method (is not
Kriya Yoga), but is Samarpan Yoga, that is, it requires Surrendering. In it
as much as the disciple abandons ego (Ahamkar) and surrenders oneself,
that much benefit comes to one. Yoga requiring action or method (Kriya Yoga)
is for those who still hold the belief that-I am capable and can by self make
effort and attain that thing. Samarpan Yoga or this Drishta Yoga is not for
20
them. Those who are proud of their power and their intellect are not qualified
for it.
vi.
Gurudom
-x-
21
Chapter 3
1.
The way a living being came down through five realms, in the same
way, again to return back by climbing up towards ones original abode is the
goal of Spiritual Practice (Sadhna). This is so, as without being stabilized
there, complete peace and complete happiness is not gained. For this, one
must first battle with the Mind (Mun), which puts hurdles in it; tries to push
downwards, and brings various kinds of obstacles before one. It gives many
temptations; at times grants powers (Vibhuties) to an aspirant; and at times
throws one in the whirlpool of honor and fame; at times spreads a net of gold
and desires; at times brings out an aspirants frenzy and ego; at times crushing
good and best thoughts tries to raise bad ones; at times brings no faith
towards Guru and God; at times brings disbelief in the words of scriptures and
saints; at times attempts to entangle in worldly attachment and desires. All
these are minds powers. Its powers (Shakti), which by the aid of the
Conscious Power (Chetanya Satta), are ever ready to entangle a being, or
misdirect one, and when they so mange to assert, then to a certain extent,
they make one slip down. To climb up, at first, this mind must be made quiet.
One has to get out of its clutches. A battle has to be fought with the mind, and
its obstacles have to be removed by either ones own strength, or with the aid
of Guru. This is called Spiritual Practice (Sadhna).
In this fight between an individual and the mind, at times the individual
wins, and at times the mind. This way, this cycle regularly moves on. Not one
life, but hundreds of life-times are spent doing so. Finally, when Gods grace
falls, when love rises in His heart for bringing an individual close, then He
himself enters in the body of one of the best of men, in order to help; grants
release from the clutches of these negative powers (Shetani Shakti), and pulls
one towards His abode. This person, who so directs the path is called Guru,
and the method by which this work is performed, whether only through Gurus
grace, or by self-effort, is called Spiritual Practice (Sadhna).
i.
Negativity (Shetan)
Just as this body is inanimate (Jarh), and the one living within it is
conscious (Chetanya), similarly the mind itself is inanimate (Jarh), but the
controller of its power is the Conscious Soul (Chetanya Atama), which is
called, the Lord of the Mind (Devata). All this, whatever phenomena (Lila)
that takes place, happens in accordance with the consciousness that resides
within the mind. When a person breaking away from this Mayas net tries to
run away, or get release, then this Lord of the Mind (Devata) again tries to
clutch and put one back. With this the battle goes on, as its duty is to preserve
the world, and keep the living beings entangled in it. The one who catches, or
the Lord /celestial being making one fall here, in the language of Muslims and
Christians, is called Shetan and the Buddhist call it Mara.
22
Spiritual practice begins with faith and belief. Have faith towards Guru
and belief towards the method as directed by Guru, only then can a disciple
make progress. The work in which there is no belief; where there is no desire
that work we can not do. It cannot be done as the mind does not go along.
Therefore, to try to bring belief and to increase faith in God or Guru is the first
duty of an aspirant. So long as the stage of belief does not rise within one, till
then it is proper to think, understand, remove doubts, and keep company of
saints. When belief becomes pure then begin ones spiritual practice
(Sadhna).
This belief is of many types. One is that belief which is like that of an
innocent hearted child. Children accept the words of parents and teachers
(Guru) without thinking and bring complete belief in it. They know that
whatever these people have told me must be correct and definitely for my
benefit. They neither raise doubts, nor reason out. In spiritual practice
(Sadhna) such non-ego-like intellect is considered as the best. Such people
rise fast.
Second types are those people, who do not consider blind belief as
good. They say that God has given us intelligence. We are humans. We are
educated. As long as we have no evidence, we have to evaluate by reason as
to whether it is proper or not. How can we just accept! Those, speaking so in
this manner, are from the lot of incomplete intellectuals, who having gone
through few religious books, or having heard them, bring within themselves a
false aura of intellectuality. They think greatly of their intelligence and harbor
23
false pride in their mastery. Such people get belief after a long time, and even
then remain in two minds. Therefore, gain too gets delayed. So long as these
doubts are not removed they can make no progress. In the path of spiritual
practice (Sadhna) such irrationality is not considered as good.
Every persons experience (Anubhav) is different. The method (Vidhi)
as is told by Guru, one would neither find in books, nor would it be equal to or
similar with any other Mahatmas methodology (Vidhi). Yes! Those who are
complete Masters, whose intellect has finesse, for them to understand these
indications does not take time, and they reach at the given address and do
their work. Out of these three, the intellectuals is considered to be the best
and the childlike intellect having blind belief as the second best. Both work
and work fast. However, there is less fear of the intelligent (Intellectual) falling,
whereas those with childlike tendency can be misled by someone, and they
could get out of faith towards ones spiritual practice (Sadhna) at any time,
and leaving it step back. The third types of half-baked people come to order
after great difficulty, and even then their reasoning always remains with them.
Therefore, they always face obstacles. Such people have a great need for
company of Guru so that, from time to time, the doubts that rise are dispelled
and obstacles removed from the path, as doubts are considered as a great
obstacle in the path of Yoga.
iii.
Different Methods
24
fatherson, brothers between themselves too is not similar. Therefore, for the
sake of one goal, the system is made of different methodologies. One method
does not bring benefit to all. They have hundreds of differences; however,
they all fall within three categories. Where the mind works along with the
senses and the body, and the individual Soul considers itself as the doer, it is
called Yoga of Action (Karma Yoga). Hat Yoga, Tantra Yoga, Shabd Yoga,
Jap Yoga, Prana Yoga, Mudras and Asan etc. are said to be Yoga of Action
(Karma Yoga). The other is Yoga of Devotion (Upasana Yoga), which is done
only with the mind. There is no overt method in it and neither does one think
of oneself as a doer. Holding and stopping the mind at one point (Dharna),
meditation (Dhiyan), concentration (Eykagrata) and stillness/stopping (Nirodh)
all come under the head of devotion (Upasana). The third is Yoga of
Knowledge (Gyan Yoga), which is done, after the mind gets concentrated, via
the intellect. Its methods are study of Self (Swadhyay), to be with Guru
(Satsang) and wisdom (Vivek). All methodologies work only up until here and
end here. Here onwards begin the Yoga of Love (Prem Yoga) or Yoga of
Surrender (Samarpan Yoga), which is not considered as a method, but as
perfection (Siddhi).
In these three the middle Yoga of Devotion (Upasana Yoga) is
considered as the best. It makes one reach faster, gives quick results, and is
easy. Yoga of Action (Karma Yoga) takes a lot of effort and a lot of time is
wasted. Not everyone can perform the Hat Yogas and Tantra Yogas six acts
(Shat-Karma), Asan, Mudra, penances (Tap), purification of nerves
(Narhishodhan), raising of Kundalini (Kundalini Uthan) etc. Many performing
these go mad and become sick of mortal deceases (Rajyashama). Many
spend their life in Neti-Dhoti, but they do not turn in the directions of Godelement, not to speak of reaching there. Similarly, the third Yoga of Wisdom
(Vivek Yoga) is also difficult. So long as the four methodologies of control over
mind (Sham) and senses (Dam), developing tolerance (Titiksha) and
detachment (Upram) are not completed and not perfected, this Yoga of
Wisdom (Vivek Yoga) not only does not proceed, but cannot be done. To
speak of it is one thing, and to become so is quite another. To make the
saying a reality (that is, doing accordingly) is not a game. During the period of
test one gets to know as to whether we have made our lives according to
whatever one says, and the way one thinks; whether the same expression
have come within (Antahkaran) us or not. Yes! If in the four methods (Sham,
Dam, Titiksha and Upram) one has been successful then one can be
successful in the method of Wisdom, as the intellect gets fineness and the
power of wisdom (Vivek Drishti) gets sharpened. Therefore, Shri Swami
Shankracharya ji said that one who has not done these four methods is not
qualified for Vedanta, but to perform these four is as difficult as doing any
methods of Hat Yoga and Tantra Yoga. Understand! Sham means gaining
control over the mind. Dam is to control the senses, Titiksha is tolerance
and Upram is the name for developing disgust for the world. Therefore, I say
the method of Devotion (Upasana) is easy and quickly makes one meet with
God. It has proved very useful for the present day people.
25
To meditate on the overt form of God (Isht Dev) and to keep the
(mental) tendencies (Vrities) overt, that is to make God sit in front outside of
ones self and then to concentrate on Him is called Bhakti. That is all the
difference between Bhakti and Upasana.
ii.
In a way, in the word Yoga all those methods come under it via which
an individual meets with God, perceives Him. But in general parlance the word
Yoga connotes Hat Yoga and Tantra Yoga. Devotion (Upasana) is different
from it. In Yoga, Chakras have to be pierced; Kundalini has to rise. There are
said to be eighteen Chakras and seventy two thousand Yogic nerves. Yogis
by different methods take the power of Kundalini from the lowest Muladhar
Chakra, raise it via the Sushumna nerve, take it to Sahastrar, and make the
primary power of Kundalini (Adashakti Kundalini) meet with the Lord (Param
Shiv), who resides at the Sahastrar. Then Yoga gets perfected.
In these six Chakras are gross, six Chakras are subtle and six are
considered to be causal. Hat Yogis considers piercing of the six gross
Chakras as the main thing, and their entire effort is limited only to that extent.
Their last place is Sahastrar or Sahastrar Dal Kamal. Shabd Yogis leave the
six gross Chakras. They begin from the place of Agya Chakra, which is at the
forehead, between both the brows, at the joint of the nose. There on the basis
of Anahat Sound (Shabd) they try to proceed above the overt places of
Sahastrar and Trikuti etc. and they aim at the original Realm (Dayaldesh).
Shabd Yoga is a branch of Hat Yoga, which is a mixture of both Hat Yoga as
11
Maharishi Patanjali (1.36) - Vishoka va jyotishmati. (Free from grief and luminous state).
26
Devotion (Upasana)
27
not hear my prayers. With effort, He did not budge. Now, I must catch hold of
His lover. Only then would it work. Lovers have right over him. When they so
choose, catching hold of Him can give perception (Darshan). When they so
wish they can open the doors of the temple. They are the priests. They have
been going in and out, both overtly and by inner ways. He cannot stop them.
Thinking so, for their own selfish reason they pick on or choose one of them,
and make a relationship with such a one and then remains his/ hers.
The way the tendencies (Vrities) of a man wanting money remain
directed twenty four hours towards that person via whom one would gain, and
day and night such a ones image revolves around before a selfish seeker,
talking of such a one, remembering such a one, similarly, an aspirant gets
pulled towards Guru, and gives oneself up absolutely under Gurus care. That
Guru for sometime humors such a one, taking test of ones curiosity, shakes
one off and when in their view such a one appears qualified, then one day
with their own compassionate hands they bathe and clean such a one. Color
such a ones clothes in the color of love, making such a one pure overtly as
well as from within, draping the love robes around such a one they take such
a one to the court of God. Doors open up, and lover and beloved merge
together. Then they say This is also my child. For a long time he/she was
eager to be with you and today I brought him/her along. Ah! Child of a lover!
As soon as the introduction is done, He (God) embraces such a one, with
love, caress, fondles, pampers, and with loving speech says, O loving Child!
You too are my beloved child. You are dearer to me than even this lover. Go!
From today you are free, whenever you wish, without any question, you can
come here. Whatever thing you want, you may ask me. All the things of the
world are open for you; you may take them for your enjoyment; amongst
Devotion (Bhakti) and Liberation (Mukti), whatever you prefer you can take its
pleasure. You shall benefit. No power in the world can harm you, and you
shall remain under my protection.
This is the method (Kriya) of Devotion (Upasana), where ones duty
does not work, no effort is required, only discard ego and take refuge under a
true Guru (Sad Guru), and Guru shall by ones own power remove ones
impurities (Mal) and covers of bad Sanskars, make one pure and grant
perception (Darshan). Whatever time is spent in this, whatever little method
that is performed is all for tearing apart the ego, as in presence of ego neither
can anyone surrender, nor it is possible. Those who destroy their ego fast,
and reach near, get perception quickly, and those who harboring any kind of
pride reach near them then time is taken until they are clean. This is the
method (Vidhi) of Devotion (Upasana), which is dependant only on grace of
Guru.
iv.
28
Distracted (Kshipt)
Instable (Vikshipt)
Foolish (Murh)
Concentrated (Eykagrata)
Still/ Silent (Nirodh)
In these the first three are experienced by worldly men and the last two
have relation with an aspirant.
The world has been created on the basis of attributes (Gunas). These
are Positive (Sat), Active (Raj) and Negative (Tam). The three attributes
(Gunas) exhibit their influence periodically within every person. Even in the
five states of the mind (Chit) they play a hand. Distracted (Kshipt) and Instable
state (Vikshipt) arise due to the active (Raj) attribute. Foolish state (Murh
Avastha) comes when the negative attribute increases, and the state of
concentration (Eykagrata) as well as stillness (Nirodh) are due to the positive
attribute (Sat Guna). The influence of active attribute (Raj Guna) makes ones
within (Antahkaran) non-peaceful and brings movement within. Negative
attribute (Tam Guna) brings laziness, darkness and ignorance, and the
positive attribute (Sat Guna) grants peace, joy, light and knowledge. Within a
thing, at no time, any one of these three is ever annihilated. Only it may
become dormant. On the active attribute (Raj Guna) rising, the positive
attribute (Sat Guna) and the negative attribute (Tam Guna) become dormant,
so much so that one can not even find them on searching for them. Similarly,
at the time of the positive attribute (Sat Guna), the active attribute (Raj Guna)
and the negative attribute (Tam Guna) become dormant, and when the
negative attribute (Tam Guna) dominates then the positive attribute (Sat
Guna) and the active attribute (Raj Guna) cannot be traced. Spiritual practice
(Sadhna and Abhyas) is done to remove the imbalance in these attributes
(Gunas) within one self, and in order to bring them in balance. The balanced
state of these three attributes (Gunas) is called the state of Trigunatit, and
this is the Ultimate State (Kevalya Avastha). The one, who has attained this,
is a great person and is considered to be liberated in life (Jeevan Mukt).
29
a.
30
attribute (Sat Guna) begins to rule. An aspirant experiences diving light and
divine joy, appears happy and peaceful. In it one is not aware of future or
past, and at times one even forgets oneself, but does not leave the goal
(Dayye). All ones tendencies (Vrities) assimilate together, and are directed
towards that one thing. Just as while aiming a gun or an arrow, a hunter does
not see anything else besides ones target, ones entire attention is directed
towards that end, similarly, an aspirant too aims and progresses towards
piercing ones target. Where besides the one, no second is seen, at no other
thing does the attention go, no other work, where there is no awareness of
self and anything outside of self that state is called Concentration
(Eykagrata).
5. Stillness (Nirodh) During the state of concentration (Eykagrata) an
aspirant keeps before one, one thing in mind (Chit), and looks at that only,
tries to catch hold of that, meditates on that, and makes that the target goal.
By continuing to do so for a while, one becomes so that one has neither
knowledge of oneself, nor of the target/object; neither one sees oneself, nor
ones goal. This engrossed state (Tanmayata) is called the state of stillness
(Nirodh Avastha). In it there is no thought, no memory, no tendencies (Vritis),
no Sanskars remains, both the mind and the intellect become or go into
nothingness (Shunya / Silence/ still). When meditation and object of
meditation both combine together to become one, when there is no other
thought, of any kind, remaining in the heart; and when no awareness remains
of the body and the mind, that state where the mind is totally empty is called
Stillness/Silence (Nirodh). This is the highest and the last state of the positive
attribute (Sat Guna). Here Spiritual Practice (Yoga Sadhna) ends, and
Knowledge of Yoga (Yoga Vidhya) begins. This is called Perfection of Yoga
(Yoga Siddhi). Maharishi Patanjali writes12:When the tendencies (Vrities) become still (Nirodh) then Yoga takes
place.
While witnessing so or while meditating, how does the target/object
disappear from before ones eyes? If you want proof, follow the method written
below. Take a few objects. Daily in the morning keep it before you, at a
distance. Try to stare at it for half hour. Do not blink. Do not look anywhere
else. Thought should not change. You shall find after a few days of practice
that despite it being in front of you, and despite constantly viewing it, that thing
is not visible to you. This practice is called Tratak, and when it happens so, it
is perfected (Siddhi). Doing so for half hour continuously right from the start
shall give pain in your eyes. Therefore, begin with five minutes, and slowly
increase it. I have not written the complete methodology (Kriya), because with
this the Soul gets no benefit, if you so desire to follow it, do only after taking
guidance from someone who knows.
12
31
v.
Pratyahar
Twelve Years
Do not try to kill the mind. It never dies. Those who direct /teach about
killing the mind have had no personal experience (Anubhav). Only such can
speak so. How can the one, who has killed ones mind, cover the long
distance to the spiritual land? This mind is that horse, riding which an aspirant
32
travels and reaches ones goal. How can the traveler proceed further, who
kills ones horse?
Therefore, killing is not correct. Instead, it is necessary to change its
direction, and there is a need for a bit of control. Till now it was going towards
the south, now directs its face towards the north. Just with it all your work
would be done. By changing the directions of its face from below to up all
difficulties would be removed, and by doing so, instead of going down we shall
rise up, and cutting lose the bondages of Maya, we shall enter the spiritual
world. By regularly practicing the method as told by Guru, the face of the mind
would turn from below to up. It is a matter of each ones Sanskars and effort as
to how quick it turns or how late. Those who have good Sanskars, who in this
life or previous lives have performed some spiritual deeds, get success
quickly, and those who have so far been under the clutches of the world would
take some time. Do not loose courage. Do not leave the remedy, you would
eventually succeed.
vi.
Help
33
At the time when one remembers then our current (Surti ki Dhar)
connects with Guru, and Gurus with his/her Gurus, and this way our current
reaches the first Guru the Ultimate Energy Force (Paramatama) or God.
Then our connection is made with the Universal Father, the Lord of this world
(Jagadishwar), and from His storehouse pours grace (Amrit) straight over us,
13
34
we dip in the ocean of bliss. We begin to get pulled away from the world
towards that direction. Our every cell experiences that joy.
Guru is actually the center of electricity, in which via other centers
current is passing at all times coming from the power house. When we make
connection with it then our heart, like a bulb, lights up and our every part
brightens up. In that divine brightness we witness ourselves, every object of
the world outside us, every realm, every element and gain experience of it.
That divine knowledge grants us complete (Ritambhara) Intellect, getting
which we qualify for liberation (Moksha). This is the result of remembering.
Remembering (Chintan) is the main method of Devotion (Upasana). The day
we merge our ego (Aham) through the means of spiritual practice (Sadhna)
with our Guru, at that very moment we would perceive God (Ishwar Darshan).
This is perfection (Siddhi) of Devotion (Upasana), which very easily makes
one stand close to God. How simple and easy it is! Where neither Chakras
need to be pierced, nor any difficult method to be followed. However, for one
with weak intellect to stick by it and to get such belief is difficult.
vii.
Other Method
35
derived from the current coming out of the same Ultimate Energy Force
(ParamatamaTatva). Later, that power of knowledge became present in all
humanity. Some worldly people took it within them in greater degree, and
began to give it out to others. From those great people / Mahatmas later other
new generations took it, and from them yet others. In this manner, this
tradition is going on till today. This is called the Sectarian Lineage Tradition
(Sampradayik Vansh Parampara) of Saints and Mahatma. Muslims call it
Sisila Khandan. Every sect or community (Samprada or Phirka) is connected
with the true storehouse by their respective links (Silsila). By making
connection with any one center (Guru) our link too is possible with the
storehouse of the original Sun or Divine Brightness. This is the result of
remembering (Chintan).
-x-
36
Chapter 4
1.
of the mouth,
of the throat
of the heart.
For Devotion (Upasana) one has to control the mind, or make it still
/silent (Nirodh). That, without both name and form cannot be done. Although
two ropes are there with which an aspirant can tie the mind in form of a horse,
by taking only name it does not get tied, and by only remembering the form
too it does not get tied. Therefore, both are essential.
There are two types of names. One is Unqualified (Jati) and the other
is Qualified (Siphati). Unqualified (Jati) is that main name, which at the time
of the beginning of Creation at first appeared in the form of a sound. Veda call
it Aum () and Sufis call it Hu ( ). Later, this one sound takes many forms.
All the sounds that are present in the world today come within this one form.
Therefore, Upanishad has also considered and called this sound as Brahm
(The Ultimate Energy Force). The second Qualified (Siphati) is that name
which due to the presence of quality is kept for the qualified the one with
quality. For example, the sight of a person named Devadat is so sharp that
he is able to easily view or see anything which is very far. Because of this
people call him Farsighted (Durdarshi) and by that all call him. Just as his
main name is Devadat and qualified name Farsighted (Durdarshi), similarly
besides Aum () all other names of the Ultimate Energy Force
(Paramatama) are kept due to its qualities. We may call Him by any name.
With love and belief take any name. He would listen and certainly come close
to us, but there should be no hypocrisy (in front something and at the back
something else). Just as when calling someone all ones attention should be in
that direction, similarly when recitation (Jap) is done with centered mind (Chit)
then Devotion (Upasana) is perfected.
Whether name is unqualified (Jati) or qualified (Siphati), but if along
with it, the mind is bound in form, the benefit of both is the same. According to
ones liking, and in accordance with faith, we can repeat (Jap) any name of
God. In this one should not make any difference. Only for devotion (Upasana)
all are appropriate. Yes! If we examine it scientifically then there are definitely
differences in their results. Every type of name, and every type of verse
(Mantra), respectively differs in its influence, about which I shall throw some
light later. While considering Devotion (Upasana) it is necessary to know the
method (Vidhi) of recitation (Jap) of name. As such, that is being now dealt
with.
i.
38
thoughts (Sankalp Vikalp) would ebb, the individual Soul would dip in the
ocean of joy. This is called Devotion (Upasana). Recitation (Jap) was the
method. This is perfection (Siddhi). That was action (Karma). This is the result
of that action (Karma). In that we were the doer. In this there is neither any
doer, nor any non-doer but as is. This is called Yoga of Devotion (Upasana
Yoga).
ii.
Second Method
14
39
the best remedy. Amongst the Yagya of Action (Karma Yagya) the status of
recitation (Jap Yagya) is at the apex. Just as God states in the Geeta15:
Amongst the Yagya I am Yagya of recitation.
There are some twelve different methods (Kriyas) of recitation (Jap)
(some believe it to be sixteen). Like one faced (Ekmukhi), two faced
(Dwemukhi), three faced (Trimukhi), four faced (Chaturmukhi), five faced
(Shatmukhi), etc. In these the beginning four are simple and give results
quickly. Others are very complicated, therefore, I shall only give four methods
along with their results in a summary form, as each method gives a different
effect, which after a few days itself appears to the one doing recitation (Jap).
The recitation (Jap) that I am going to tell can be done both inwards as well as
overtly. Those doing recitation (Jap) by mouth can speak them out, and those
doing mental recitation (Jap) can do it mentally. In these types of recitations
(Jap) the objective is to churn the mind so much so as to make it tired. Being
tired it is tied to a post so that it does not become an obstacle in our work, and
giving a push does not make us fall.
iii.
One faced recitation (Jap) is the name for ordinary recitations (Jap).
The method of which, I have already stated above. Two faced (Duimukhi) is a
bit more difficult than the first. This is done in two ways. Mostly, ordinary
people or Vedantins do it synchronized with breath, and they call it Unspoken
recitation (Ajapa Jap). In reality the unspoken recitation (Ajapa Jap) is the
name of that Pranav Yoga, in which there is no awareness of a doer, but not
knowing so they have called it Unspoken (Ajapa). Vedantins synchronize it
along with the breath while meditating on Soham (). When the breath is
taken in they try to think of it as So (), and when it goes out as Ham ( ).
Soham ( ) means As you are so I am. To make this thought ripe they
perform this recitation (Jap) so that by keeping the attention at all times on
one thing, an individual should become Brahm (the Ultimate Energy Force),
discarding its misconception begins to think of / understand one self as God. It
is possible that this method of Aduaitins is correct, that with this some great
men of earlier era converted to God, getting all Godly powers within them, like
Vishwamitra they too made new human begins, birds and animals, but in
present times, for an aspirant doing So ham ( ) becoming God (Ishwar)
or a celestial being (Devata) is too far fetched, they are not able to become
even human (Manushya). Becoming victim of false ego they go on with
negative expressions (Asuri Bhav). They do not even have so much capability
that if someones finger has been cut off, then how to again grow back a new
one, or when there is pain in the stomach then to understand its cause, and to
consider it as illusion (Mithya), then how are they the God of the world
(Jagadishwar)? For a weak individual to proclaim self as omniscient is itself
15
40
ones misconceived ego, which stops one in going ahead. Some poet has
stated16:
Dependence for swimming, pride for drowning.
Vedantins reason that upon practicing Soham ( ), later Saha (
) vanishes then Aum () alone remains. If it is correct then why should
one carry the load of Sa () and Ha () on our back, and why not straight
away do recitation (Jap) of Aum ( )?
Dualists (Duaitvadis) and those following the path of Devotion (Bhakti
Margis) do not consider Soham ( ) as good. They taking the expression
of Lord servant, father-son, husband wife etc. make a rosary of breath,
repeating that name of Lord that they love, and increase practice of this to the
extent that while walking and roaming about, doingperforming work
continuously their recitation (Jap) goes on. In a day and night a person takes
in 21600 breaths and takes out as many too. If while taking in and out two
times the name is continuously taken, in twenty-four hours it becomes 43200
times. While sleeping or awake one should remain same (Eyk Ras) and the
chain should not break. By doing practice it can be so, but that method too is
a bit difficult, therefore, there is another simpler method that I shall state.
a.
Method
41
there it spreads a net, and spreads out all over the body. They all get lighted.
Ida, Pingla and Sushumna too are amongst these, which are considered very
highly in Yoga. All the Chakras are made by these nerves. All of them get
filled with divine radiance. Then an aspirant experiences a strange joy and the
mind becomes silent. This is the result of this recitation (Jap). In any case, fire
element is said to reside in the navel Chakra (Nabhi Kamal) and fire has light.
Yogis call it by the name of Surya Mandal and meditate here on white light.
Therefore, by this method (Sadhna) to get divine light is not impossible.
Morning, evening or night the one doing this recitation (Jap) would definitely
qualify for Devotion (Upasana).
iv.
As stated above, pull the light up till the place of plait (Choti), and then
drop it from there to the left of the chest at the place of the heart and leave it.
Again fill it from the navel and drop it at the heart. By doing so continuously in
this manner, the defects (Vikars) of the mind are very quickly destroyed, and it
becomes lighted. In it, while raising it from navel Aum has to be spoken, then
at the place of the plait (Choti) Tat, and at the place of the mind Sat has to
be spoken. This way, it becomes Aum Tat Sat. This cycle of raising the light
(Jyotirmay) from the navel, taking it around the plait (Choti), and then filling
the heart should be done in the time that it normally takes to take-in and take
out the breath, and again with the second breath one begins with at the navel.
This is called three faced recitation (Jap). With this positive expressions arise,
and bad thoughts are destroyed. Heart gets light. Some take it around the
plait (Choti) towards the right. This gives good results.
a.
The mind is in the heart towards left. Its place is one inch below the
point where the ribs meet together in the chest. The heart is a blood body. Its
work is to make blood reach all the parts of the body. It is not called the Mind.
The mind (Mun) is a subtle power, which cannot be seen. Also no instrument
can see it. Its form is only visible to those who have yogic perception. In
ordinary people the color of the mind appears to be black (ink like). In those,
who perform spiritual practice (Sadhna/Abhyas) along with black a glimpse of
radiance appears, and in great men it becomes radiant white light
(Jyotirmaya). The true place of this mind-power is in the head or the
Brahmand17, but during the time of interaction it comes down via Agya Chakra
into the body, and comes to rest at the place of the heart. Its job is to
command the senses and to make the body interact. A person is troubled due
to not having control over this mind (Mun). Masters (an individual) orders are
not followed. The commander-in-chief (the mind) does as it pleases. This
brings sorrow to an individual. All the spiritual practices (Sadhna and
methods) are only for this purpose, that an individual should be able to control
ones mind, and the mind begins to obey. Just as a small king pleads with a
powerful and great King to defeat the enemy, and only with his help becomes
victorious over the enemy, similarly an helpless individual takes refuge under
17
42
God (the master of the world Jagadishwar), and begs to get strength from
God and says18:
O Lord! You are radiant; give me this radiance too. You have infinite power
(Parakram); make me powerful too. You have infinite strength (Bal); give my Soul
and body strength too. You have extraordinary capabilities; make me capable too. O
Lord of the world (Jagadishwar)! Those who do not follow you, you punish them; give
me too the power to punish. You have untold great power of courage; grant me too
the power of courage so that the influence of attachment enmity do not affect me.
Further:
O Father! My mind which is forever moving (in Vibration) in states of
wakefulness, sleep and unconsciousness (Shushupti), and runs far away should
remain at peace under all states and get enlightened. It should not go towards
negativity, but only perform beneficial deeds. O Lord! Save me from all the three
kinds of sorrows, etc.
When one makes such prayers for peace, or in order to win over the
mind, then immediately one gets to see its effect, provided that it is made not
just by mouth, but from a pleading and sorrowful heart. Immediately after
prayers, one gets courage, a means presents itself, and via some great
person a solution is advised. All these are the inspirations of that
compassionate Lord. On begging, compassion rises and the Lord gives a little
bit of the powers to the individual. Getting this positive power (Dev Shakti) the
individual again battles with the mind, but even then one fails, as the mind is
no ordinary power. It is a master of infinite powers. Its will (Ichcha) is so strong
that when used, it can surpass very big obstacles in seconds. It can crush the
mountains; it can stop the flow of air and water; It can get news of far of lands;
It can loosen/break the gravity/attraction of Sun, moon and stars in the sky
etc. Senses dance as per its tunes, intellect loses its identity, and ego follows
it with submission. Again disappointed an individual takes refuge in God
(Ishwar) and gets little help, but even with that it is not enough. Despite
regularly doing so when one does not win, for getting complete help one
desires to meet with God, makes attempts to reach close to Him, requests His
(Gods) courtiers (Saints) for getting one to meet with Him (God)etc. All
these are methods of prayers (Stuti) and Satsang Devotion (Upasana), by
which in time one enters the palace of that Emperor, the God of this world,
and goes and sits close by. This is called Devotion (Upasana).
In Devotion (Upasana) there is no monism (Aduait), up until here only
duality (Duait) works. I and He remain separate. However, Yes! On love
increasing, and regular continuous devotion (Upasana) brings later such a
occasion before an aspirant where two-ness vanishes, and both do not
appear different from each other. This is called the non-dualistic (Aduait) state
18
43
of Samadhi. With monism dawning, the capability that the Ultimate Energy
Force (Brahm) has, all of it for that duration, comes to an individual and one
becomes Brahm the Ultimate Energy Force, but this is speaking of a very
high state.
When an individual does devotion (Upasana) or sits close by and
prays, at that very moment one is heard. Whatever one desires that is
immediately given. In this way, attaining the positive powers (Devi Shakti) one
wrings the mind, and bringing it under control brings about the rule of peace.
In order to bring control over the mind for attaining happiness and
peace, without getting help from God, no one gets success. For this selfish
motive itself an individual has to worship (Aradhna) God. Hymn of praise
(Stuti), prayers, devotion (Upasana), Yoga, penance (Tap) etc. are all
methods for making oneself powerful. With these one meets ones own
objective. Ones work gets done. People, who have the misconceived notion
that God desires to be flattered with all these methods (Sadhna); has some
motive of his own are erring. An individual, for ones own benefit, in order to
become capable, worships Him, and not to just make Him happy without any
reason. There is no other solution to make ones self powerful other than by
connecting to the great powerful Lord, and to take power from His storehouse,
and collect them within oneself.
v.
Complete Methodology
44
Special
For Devotion (Upasana) these four recitations (Jap) are very useful. An
aspirant should pick any one of them and do it. With these one qualifies to get
perception and one quickly gets it. In the path of Yoga (Yoga Marg) it is a rule
to do such recitations (Jap) along with Pranayam, but for an aspirant of
devotion (Upasana) or Raj Yoga there is no necessity of doing Pranayam. In it
only the mind has to be centered at one target (Lakshya), and only via
meditation God is perceived. For it practice (Abhyas) and detachment
(Veragya) are main things. The mind at one time performs only one thing as
Nyaya19 scriptures stating the minds characteristics state as under20:
One who is not able to take in the knowledge of two things at the same
time is called the Mind.
Therefore, for devotion (Upasana) and for concentration (Eykagrata)
there must be detachment from here. With these recitations (Jap) the mind
getting caught gets centered (Eykagrata) in the Soul. Therefore, these are
done. Those, whose restlessness have not gone/destroyed, and during
practice (Abhyas) whose mind oscillates, must do these so that they soon get
centered /get concentration.
a
There is one more aspect that during the time of recitation (Jap) it is
very essential to have a mental make-up that whatever I (with the mind and/or
speech) say I am saying it to someone, or am saying it with meaning. Such
attitude whilst worshiping should go on with each word. So long as this
19
20
Nyaya Philosophy was introduced by the great Sage Gautama (2nd century BC).
Nyaya Scripture: Yugpajgyananutpatitamarnasolingam
45
attitude is not present at the same time, till then recitation (Jap) gives no
benefit so all great men believe. Maharishi Patanjali has stated21:
The Ultimate Energy Forces (Parbrahm) main name is that which in
form of a sound, at first during the beginning of creation, was heard. That is a
sort of sound which, granting life (Prana), had given life to all, that sound was
like Aum (), therefore, it should also be called Aum (). One should have
a meaningful expression (Arth Bhavana) whilst doing recitation of the Ultimate
Energy Force.
b.
Solution Of Difficulty
Rules Of Recitation
Every act (Karma) has its own rules. Recitation (Jap) too has rules. In
this reference whatever I learnt from Shri Guru Maharaj ji I shall state them.
21
46
Karma Kand means those methodologies of spiritual practice that involve performing of
actions.
47
and radiance is filled within the heart of the disciple. With this method the
disciple immediately progresses. Within the disciple, in a few days, many
powers arise, but this method is at times performed on the foolish and stupid
people so that they go forward. At the time of doing both Guru and disciple
should have expression of one-ness. Despite different bodies, the life-force of
both merges together. Disciple becomes Guru and Guru the disciple.
Differences get removed. Both become so much one that if disciples breath
stops and the disciple gets pulled into samadhi first, then Guru too would
follow suit, and then Gurus instillation of life (Pran Pravesh) and removing of
impurities would all remain undone.
e.
Broken Recitation
All recitations (Jap), all practice, and all Satsang of Saints (Sant
Purush) effect / influence radiance. In all these there is heat. If there is no heat
and they are cold, they cannot benefit anyone. Man, life after life, has been
confined and closed up. His conscience (Antahkaran), his Yogic nerves, his
inner places or Chakras, all are in a deep unconscious state (Thas Sushupt).
To open them, to make electric current pass through the yogic nerves, heat is
necessary. Coldness cannot ever make anything move. Therefore with all
these methods their purpose is to bring heat within an aspirant; without doing
so progress is not possible.
During Satsang it is the duty of Guru that such a one should not
become unaware. Guru should, at all times, keep in mind that the level of heat
should not reach the level that a person cannot bear, but even so at times
48
heat rises. Practice and recitation (Jap) too, at times, brings heat and dryness.
Then an aspirant in order to ebb the effect of heat, at that time, should not eat
cold stuff, should not take off clothes, and should protect oneself from cold
and wind. Sherbet, cold drinks (Thandai), milk, buttermilk (Lassi) or raw milk,
cold water, yogurt, yogurt drinks (Matha) and cold fruits should not be eaten. If
possible, on that day do not eat at all. Drink lukewarm milk with candy sugar
or little honey. Bit of raisins, almonds or some dry fruits can be taken with
milk. Thin rice pudding (Kheer) with lots of ghee and green cardamoms may
be eaten in small portions. (Rabri) cream or other heavy/indigestible sweets
should also not be eaten. Slightly warm and strength giving foods should be
taken. Milk is best. By not doing so, the body gets many such deceases,
which despite medication, go with difficulty. And then with illness neither
practice (Sadhna) becomes possible nor does health remain. Thus, one
should be very cautious with this. Therefore, I have told you this. With
dandruff in the head do not put cold oil. If almond oil is not available, then
Jasmine (Chameli) or wood-apple (Beel) oil is good. At times on attraction
(Aakarshan /Jajab) being more, the eyes dry up and eyes swell up, then
almond oil should be drunk, almond drink or pudding (Sheera or Halwa)
should be eaten. Oil is taken in milk or with candy sugar (Mishri). Almond
drink (Sheera) is made as follows;
Almonds pealed - 5 to 11;
Large raisins (Munnaka) - equal to Almonds
Black Cardamom (Bari Elichi) 1 ;
Pumpkin seeds 4 mashey23 (about 4 gm);
Chili (Mirch Dakkhini) 9-11.
Candy Sugar /Mishri to taste
Ghee - - two tola24 (about 26gm)
Grind all (dry ingredients) and strain in quarter liter of water. Then in an open
vessel put in two tola of Ghee and heat it. When hot then add the above
ingredients (Thandai) and add candy sugar (Mishri) or brown sugar (Bhura) to
taste. Let it cook on slow fire. When water is reduced to half then remove it
from the fire, and drink it hot. With this brain and eyes get a lot of strength. It
should be taken regularly for a few days.
i.
49
negative quality, which is its effect of active force (Raj Guna). By drinking it
the power of desire (Kama Shakti) is greatly affected, and makes the mind
restless. At times, getting caught in its force an aspirant falls down. But this
property is in the milk which has been pasteurized or is mixed with sugar. Hot
milk gives rise to active (Raj Guna) tendencies, and cold raw milk, which has
been kept for a long time, gives rise to negative tendencies. For practice the
freshly taken out milk in which sugar etc, other things are not mixed is
beneficial. It has positive (Sat Guna) influence. Therefore, Rishis use to keep
cows and drank only milk. However, in these difficult times, and especially for
those living in cities to get such milk has become difficult. All the above is
meant just to state the principles. However, do as is appropriate in
accordance with convenience.
vii.
The objective behind this recitation (Jap) is that the hardness within the
heart should be removed and it should become soft and melt and on
restlessness of the mind being destroyed, it should get the habit to stabilize at
one target, that is, on the feet of the Lord (Isht Deva) as without softness of
the heart and without the mind being at peace, perception (Darshan) is not
possible, one does not qualify for Devotion (Upasana). If someone has been
fortunate enough to attain all this through the grace of Guru and Satsang, for
that aspirant doing recitation (Jap) is a waste of time, and there is no need for
it. For such a person it is appropriate to surrender to Guru or God (Guru
Pranidhan or Ishwar Pranidhan). The meaning of surrender (Pranidhan) is to
take refuge and to depend. The disciple, who discarding the pride of ones ego
(Aham) and one capabilities, takes refuge under Guru, for such a one there is
no need for following any method (Kriya). Such a one achieves all only
through the grace of Guru; without effort, without recitation (Jap) and penance
(Tap) perception of God can become easily possible. For such a one the
doors of the original abode (Kevalya Dham) are forever open; Gods hands
are spread out to raise such a one on the lap. This is called Offering of Soul
in Devotion (Atama Nivedan Bhakti).
viii.
Amongst Muslims there is also a circle of people who are not satisfied
with only overt actions (Karma-Kand, which in their language they call
Shariyat), and overt bookish knowledge, instead they take themselves above
these rituals, and through inward tendencies try to attain divine experience,
and progress towards true/actual perception (Darshan). They are called Sufi.
Sufi means A person of pure heart; a pure hearted person. Amongst Sufis
two methods are considered main or of importance. 1) Tajkiya Nafs; and 2)
Tasphiya Kalb. Tajkiya means to destroy, and Nafs means ego (Ahamkar).
To remove the expression of ego is called Tajkiya Nafs. The second
Tasphiya Kalb means to make the heart clean and pure. By removing the
curtains (Avaran) and removing the impurities (Mal/ Gilajat) the heart (Kalb)
becomes clean. This is due to accumulation of Sanskars (Gilajat Eymal), and
by walking on the path as told by Guru (Murshid) by doing recitations (Jap),
penance (Tap / Riyajat) they are removed. This is their principle. For this work
50
there are many types of recitations (Jap) that are prevalent, which they do
sometimes in an ordinary manner, and at times, with Pranayam. They call
breathing in and out (Rechak-Purak) as Pas-Nafas, and holding the breath
(Kumbhak) as Habs Dam.
Recitation (Jap) is called Jikr. There are two types of recitations
(Jap/Jikr). 1) one is Jikr Jali and the other is Jikr-Khaphi. The one that is
spoken through the mouth is Jikr Jali and the unspoken recitation (Jap) of
the mind or throat is called Jikr-Khaphi. Below is given the description of some
of the ways of doing recitation (Jap) so that you may know what their ways
are, and how far they are like ours (Hindus). The main mantra of their
recitation (Jap) is lailahilallah. This means only Brahm, nothing else. That
is, there is nothing besides God the Universal Energy Force (Paramatama).
This one mantra is recited in many ways, with thought and imagination the
Chakras are opened, and they try to ripen this thought that this whole world is
false (Asat), and only that Ultimate Energy Force (Paramatama) is true (Sat).
That has assumed many forms and made all this. This world has no reality.
1.
2.
3.
4.
The Sufis too have many sects. They all fall under four heads:
Naksh Bandiya
Kadriya
Chishitya
Suharvardiya
Out of these Naksh Bandiya is alone the path of love and devotion (Bhakti). In
it one has to be under the refuge of Guru, and, love (Jajab) is made to grow.
At all times the Master /Guru has to be remembered, and to keep ones
interactions balanced are considered as its main aspects. They have no
tradition of overt actions (Karmas) like recitations (Jap) etc. Some are seen to
do the unspoken recitations (Jap) of the heart, but that too within limits. That
too only so much by which devotion (Upasana) or presence (Hazoori) comes
about. In the other three sects, difficult methods like recitation (Jap), singing
devotional songs (Kirtan), Pranayam, fasting (Upavas), piercing Chakras etc.,
are carried out by the aspirants. All these are ritualistic, which can be said to
be a mixture of Yoga and devotion (Bhakti). All these practices have gone
from India (Hindustan), their ways are also like that of Hindus, but in
consideration of country, time and thing their teachers (Acharyas) have made
slight changes, by which they have become very beneficial.
a.
Original Source
51
and then one after another they became the leader (Khalifa). After Ali this
succession ended. A bad character, namely, Yajid son of Subedar Maviya
killed both the sons of Ali, namely, Hasan and Husain, and he himself became
the head incharge (Khalifa). Then the chair came under his control.
Foundation of Sufism was first laid by Hazrat Abubkar. He told the
method of inner spiritual practice (Sadhna) to a few chosen ones, amongst
which Shagalravata was of importance. The name of this branch/sect (Phirka)
is called Naksh Bandiya. These people progress by meditating on Guru
(Guru Dhiyan), remembering Guru (Guru Chintan) and taking refuge under
Guru and travel through inner realms. This is called Shagalravata, and the
other three Kadriya, Chishitya and Suharvardiya have reference to Hazrat
Ali. Therefore, in these penance (Tap) and effort (Riyajat) is required to be
made. In Naksh Bandiya the unspoken recitation (Jap) etc. that is to a little
extent seen has been told by Hazrat Ali and not by Hazrat Abubkar. The
recitations (Jap) of the Hindus are clumsy. They speak out the name of God,
and besides this, neither they know how to take any work from that name, nor
do they do it. But these peoples belief is such that in the name there is
potency. As soon as it is spoken it brings heat and radiance along with it. By
repeating (Jap) the name, electricity begins to flow within a persons body.
That light is struck, on speaking the last syllable of that mantra or the name, at
an important place in the body, and with it they try to open the Chakras. This
method is very good and Hindus should adopt it.
As an illustration, or as an example observe the Kadris. These people
sit forming a circle, and like those singing devotional songs (Kritan), very
loudly the name Allah is spoken jointly in one voice. That is their recitation
(Jap). Hindus singing devotional songs (Kirtan) spread out their attention
(Vrities) like air, and think as if God hiding somewhere is listening and is
happy with our devotion, but these people close their eyes, and take their
attention towards the navel, and from there move the electric current up
towards the plait (Choti), and again at the place of the mind below the left rib
they leave it. At the navel A, at the plait (Choti) lla, and in the mind at the
time of leaving it hu is uttered. At the time, leaving with full force they strike it
so that its defects (Vikars) are burnt, and it becomes radiant (Noorani
/Tejyukt). Striking is called Jarab Lagana. For hours they go on doing this,
and its benefit is untold. Hindus singing devotional songs (Kirtan) should also
benefit by this. By doing so, the mind can immediately come under control.
The same process is applied also to open other Chakras. Similar are all their
recitation (Jap), whether they are inner or overt. To take electric current from
the navel and to strike at the target, and with it to join the sound of name or
mantra is itself different from Hindus. With it along with recitations (Jap)
concentration comes about, which is the main thing.
Amongst the Naksh Bandiyas singing or Kavalli etc, or hearing is
forbidden. But the other three sects (phirkas) also sing devotional songs, and
when love arises (Jajab) they also jump and dance about. Naksh Bandiyas do
not appreciate this jumping about. Their goal is to keep their love (Aavesh) a
secret and not to let it show on their body. They prefer to worship in peace.
52
b.
Jikreyjuhar
Amongst Hindus
Such rules for every mantra were there amongst the Hindus too.
However, in the present era we have forgotten them, therefore, mantras show
little effect. There was a rule as to how the Veda mantras ought to be spoken.
Which alphabet should come out at what place or Chakra. Today, this
knowledge is not with the Pundits. Just as the place to speak out Aum is in
between the throat and the palate in the mouth (Talu), here there is a Chakra
from which is ought to be spoken so that it becomes active. Similarly, Hring
(), Kling (), Shri( ) etc. have places, only from there the sound is
to be uttered. Gayatri mantras Kling () is considered as the seed. It is
uttered at times before and at times after, and at times both in front and after,
only then immediately in the form of positive power (Devi Shakti) it appears,
brings immediate results, and fulfills all desires, but we do not have this
knowledge any more. At times to change the effect Hring () or Shri( )
is added in front or at the back of Gayatri, and at the time of speaking these
places are activated, from which the particular work is determined.
x.
Science
show their full effect /influence. Therefore, the tradition is made to do the
recitation (Jap) continuously. A German philosopher has written that if any
person knows how to utter the Pranav Aum properly, and does so
continuously as per the method, with its influence the walls of bigger than
biggest castle can be broken. The work that even the balls of a canon would
not be able to do easily, that sitting in far of land, one man can do only by
word (sound). Similarly, Hrang ()- Hring (), Shra () Shri( )
words have been described by him. He states what the effect would be in the
overt and inner world by continuous uttering of these, and what all work can
be done by these. Therefore, what is necessary is that the recitation (Jap)
should be with so much sound (Dhwani), and for so long that with its strike the
entire Universe (Brahmand) begins to vibrate, and positive powers become
obliged to fulfill such a persons desires. God too gets concerned as to
whether my creation is not destroyed. With this fear immediately He comes
running near such a one, and giving blessing of love makes such a one
peaceful. This is the time for devotion (Upasana), which comes due to
recitation (Jap). Recitation (Jap) is a method (Kriya) and devotion (Upasana)
is its result. Recitation (Jap) is a method (Sadhna) a spiritual practice, and
devotion (Upasana) is perfection (Siddhi). Those aspirants who do not have
the blessings /grace of Guru, or those who only with Gurus Satsang have not
yet reached the level of devotion (Upasana) for them such a recitation (Jap)
have proven to be very beneficial.
Doing recitation (Jap) in accordance with rules (Vidhi) brings immediate
benefit. If due to Sanskars it does not come immediately, it would surely show
in a few days, and that would be of the following kind - when the love towards
those feet increases, the heart becomes soft and melts, the body experiences
radiation / brightness, one becomes aware of being engulfed inwards and
overtly by divine brightness, a magnetism / attraction in life force (Prana) and
one experiences stillness of the mind, unawareness of the body, and due to
joy and bliss, the heart becomes blissful, at times merging, at times stabilizing
etc.. If upon recitation (Jap) such signs do not appear, take it (understand)
that there has been some mistake in following the method. Do not be
discouraged. Again begin from the beginning.
-x-
54
Chapter 5
1.
In devotion (Upasana), Satsang too has a special place. Some hold the
view that prior to devotion (Upasana) it is essential that aspirants be made to
do effort. Recitation (Jap), pilgrimage, penance (Tap), service (Seva) etc.
make an aspirant qualified for devotion (Upasana), and the ground is made
ready. Later, the seed of devotion (Upasana) should be planted in it, and yet
some others hold the view that at first one should keep company of Guru
(Satsang of Guru), and if all defects get removed by that and the aspirant gets
ready, then these recitations (Jap) etc. would not be necessary.
In our school of thought this second methodology (Shelli) is prevalent.
Aspirants via the means of keeping company with Guru (Satsang) are made
qualified, and are made to progress and taken far. Where someones
Sanskars are seen to be such that without effort the work would not be done,
such people are made to do recitations (Jap Upasana) etc, but only mental
recitations (Jap) and not overt recitation (Jap).
i.
and liberation (Moksha) can all be achieved via this Satsang. Such an
aspirant does not need to do any kind of practice. In our school of thought we
follow this methodology (Shelli) of Satsang. We make people practice
(Abhyas), but the dominance is of Satsang. Guru by ones own power pulls a
disciple up, and taking across different stages, takes one up to the threshold
(boundary) of Maya. With this the disciple reaps all those benefits that come
with practice (Abhyas). Time is saved, and effort is not required. If someone
wants to reach quickly and effortlessly, search out this type of Satsang. To
proceed with only Satsang is very easy for an aspirant.
ii.
Vedantism
Vedantin is a person who has reached the state where knowledge ends.
Sham and dam means control of the senses and control of the mind.
56
penance (Tap) etc., but it also takes devotion (Upasana) and knowledge
(Gyan) along with these. Actions (Karma) also go along and at the same time
thinking (Vichar) and wisdom (Vivek) continue to do its job. This is the method
of the Saints (Sant Mat). However, Vedanta permits natural actions
(Swabhavik Karma) [Truth (Satya), Compassion (Daya), Virtue (Sheel),
Satisfaction (Santosh) etc.,] and of formless devotion (Upasana); it also thinks
highly of undifferentiated Devotion (Abhed Bhakti), but does not permit other
actions (Karma). To sit is Satsang and listen, to think, and to make ones self
accordingly are their three main methods. These are called ShravanMannan- Nididhyasan27, that is, hearing discoursecontemplation and
application of the principles. This is the difference between the view of the
Saints (Sant Mat) and Vedanta. Now let us consider how is devotion
(Upasana) of the formless performed? I shall state its methods (Vidhi).
iii.
Other Isms.
27
57
The way ether (Akash) is omnipresent, even in water and air its
presence is felt, similarly the Soul (Atama) or the Ultimate Energy Force
(Brahm) is in every thing. There is no place or any atom in this world where it
is not. That paramount Soul desired to become many from one28. At the time
a stream of imagination sprouted out from within it, dreamlike many things
were created, their names and forms were also different. In actuality there
was nothing and neither there is, but falling under name and form, under
misconception, it began to think of itself as separate, and believed other
things of the world to be separate from one self. Therefore, it became an
individual (Jeeva). To remove the misconception of the intellect, and to
perceive in every thing, in every atom, the form of God is the devotion
(Upasana) of Vedanta.
a.
Method
Eykoahambahusyami
58
Illustration
29
59
completed devoted father then how is he God? In its solution, Shri Gosai ji
has stated, in his words, as follows - although the answer is given by Shiv ji30:
O Goddess! Dashrath ji had done differentiated devotion (Bhed Bhakti
/ Devotion of Form), therefore, he could not attain liberation (Mukti). Those
worshipping attributes (Saguna Upasana) do not desire liberation (Mukti),
therefore, lord grants them residence in the realm of the Devotees.
This is the difference between
undifferentiated (Abhed) devotion (Bhakti).
differentiated
(Bhed)
-x-
30
Tulsidas:
Tate Uma Moksha nahi pava. Dashrath bhed bhagti mun lava.
Sagunopasak moksh na lehi. Tin kanha Ram bagti nij dehi.
Ramcharitmanas:Lanka Khand (111. 6-7)
60
and
Chapter 6
1.
POWER WORSHIP
61
with them are not considered as qualified. So long as they do not make
themselves pure and clean, with control over senses and the mind (Sham Dam), recitation (Jap), penance (Tap) etc. up until then they are not admitted
there. However, for those following the expression of Mother, there are no
rules at all. Run towards Her - only run, crying for climbing on to her lap is all
that one has to do in this path. Who has ever been able to stop a son,
covered all over with dirt, running towards ones mother. She is ours and we
are Hers. If we are dirty, and dirt in form of Maya is all over us, the dust of
desires is covered upon us even then we are still Hers, and if bathed and
cleaned, wearing clean and pure clothes, even then we are Hers. Why should
we clean ourselves? Why clean our dirt? As we are we can go cling to Her
and feed on Her breasts. If She needs to keep Her clothes pure, She can
clean our dirt, change our clothes, else as we are we would hug Her and
make Her clothes covered with dirt too.
Ah! How loving is the expression! How high and simple this path is! An
individual has no thought of his own filthiness, no effort to make oneself pure
and clean, only be eager to sit in her loving lap, only call out to Mother, run,
cry and weep. That is all! Rest is not our concern, but Mothers. However She
chooses to do, She has to raise us and bestow Her love on us.
King can be without compassion, a friend can cheat, a lover can turn
away, a father can discard, but a Mother can never be hardhearted towards
her loving children. Whether you are a robber, a vagabond, characterless and
a gambler, not following Mothers directions, giving her troubles, worse than
bad, but Mothers love can not, at any time, diminish for her loving son. She
always wants to see him happy. Mother is always ready to save her sons from
troubles, and is ready to give up everything of hers. Her hands are forever
ready to pick up her child on her lap, to kiss the face and pamper her children.
Why does a foolish person roam about here and there helplessly,
disconcerted from troubles of the world? Why does one not run towards the
Mother? Look! Just for you the milk from her breasts is dripping. That Mother
of yours is calling you, eagerly standing to take you in arms. She is looking at
you with loving eyes. For a moment, for a second, leave this game, and just
go there. All your troubles shall get over, drinking that immortality giving milk
(Bliss) you shall be blessed. To proceed with such belief is called Mothers
worship (Matra Upasana). Blessed is that great person within whom such
expressions arise, and who in this manner calling out to her attains her, and
blessed is that one, who has given up differentiations or has surrendered ones
ego at the feet of the Mother of the world (Sri Jagishwari Ma), thereby
achieving oneness. In actuality her true blessing are for such a one. Veda too
in one of its verses writes32:
Oh! The Bright-One! The day I become you and you become me then
your true blessings shall come.
32
Veda:
62
Someone asked Sri Sri Paramhans Ramkrishan Dev ji, Lord! What is a
mans duty? He answered, Only to call out, and on not coming, to cry. He
said, Look! A cat keeping her kittens at one place goes away to roam about.
They keep playing there amongst themselves. When they get hungry, doing
Meeow-meeow they call out to their mother. Mother listening to their calls
comes, licks them, gives them milk then catching hold of them in her mouth
takes them away to a good second place and leaves them there. Childrens
duty was to call out, and thereafter it becomes the duty of their mother. In this
manner the duty (Dharma) of an individual is to call out in sorrowful tone to
ones beloved, and rest how She saves us from worldly troubles is not our
concern. This is her (Mothers) duty. Do as per Her wishes (Ichcha). How
loving is this proposition! What an obstacle free surrender!
Howsoever great Lord a Mother may be, She may be sitting on jeweled
embossed rulers thrown, wearing divine clothes with strongly guarded palace
gates, with servants serving Her, but who can stop Her child from going to
Her! Even for a dirty untidy child it is not possible that Her heart does not melt,
Her hands do not spread out for a hug. Living being! Once bend a little in that
direction, nothing more requires to be done. Your defects /shortcomings
(Vikar) that Primordial Power (Adashakti) shall remove. She shall make you
wear the best clothes. This is Power worship (Shakti Sadhna).
i.
63
can only be experienced. Even while not being seen, it can be known. It is so
felt that it is definitely something. Why? Because it is Power.
Look at yourself. You have within you infinite power. Periodically their
rays come out from within you. They can neither be seen by you nor by
anyone else, but on going out its work is seen. It influences others, and it
returns, after the work for which it was brought out, is completed. The rays of
anger (Krodh) are seen to make others angry. The rays of love are seen to
attract others. Rays of desires (Kama) spread desire (Vish), rays of peace
sprinkle peace around. All these work of theirs are seen, but it is by itself not
visible. Soul itself is nothing, but a name for a storehouse of Power. The form
of Power is the form of the Soul. The way a congregation of Powers of an
individual is called the Soul, similarly the original place of the Powers of the
entire Universe (Vishwa) is called the Ultimate Energy Force (Paramatama).
Therefore, in my opinion, those who worship God believing Him to be
impersonated (Purusha) they all too are all worshipers of Power (Shakt). Due
to power alone the Ultimate Energy Force (Brahm) is the Ultimate Energy
Force (Brahm), which is, believed to be great. In reference to this it has been
stated in the Upanishad that the Ultimate Energy Force (Brahm) is more
powerful than all. Therefore, it has been called Brahm (Great).
ii.
64
Chapter 7
1.
Within the mind there are various kinds of powers, via which a person
can perform many extraordinary deeds. In ordinary state they are spread out
overtly, and some remain embedded within. Therefore, an individual thinks of
ones self as incapable. By centering them (Eykagrata) slowly a change comes
about in them. They begin to function. One acquires control over these
powers. When the time comes, when these powers begin to arise within a
disciple then capable Gurus blind fold the disciples eyes/put a curtain over
the eyes, and giving a push take one forward from that place. And the disciple
is not made to realize as to what capabilities have came within ones reach,
and where does one stand on this spiritual path. With this a disciple benefits a
lot, and is saved from a fall. Guru does not entangle one in the hassle of
honor-fame. Pride does not surface, and one very quickly progress towards
ones goal. In our school of thought this is the methodology (Shelli) which is
followed. With us an aspirant does not realize / get to know as to what level
one has climbed. Later, one such level comes, reaching where the mind
changes, no desires remains to take work from these powers (Siddhis), one
immediately gets pulled upwards towards God (Paramatama), the dramas of
this end begin to appear as false, then that curtain /blind fold is removed from
over ones eyes, and one is made to see at what level one has reached. Then
on reaching there, there is no danger. Neither pride can trouble there, nor can
any other worldly temptation entangle one in attachment.
However, an aspirant of other schools of thought gets entangled in
these (powers). Some whilst going up and down cross these vast worldly
attractions and some drown in its whirlpool. Even though neither scriptures
permit, nor Saints direct bending towards these, or taking work from them, yet
many get caught in it. Acquiring these powers they became crazy. They
cannot absorb it. How many are such who do not become proud on getting
the glory of wealth and power, or do not misuse it whatever may be its result
at a later stage?
When such wisdom less aspirant (Sadhu) begin to exhibit their mental
powers to the worldly people then all around they are greatly praised.
Hundreds of men and women, rich and poor, king and pauper fall on their feet
and gift the best of things. Wealth, status, honor and fame stand with folded
hands in front of them. In this manner that fool spends away all that was
earned the hard way with self effort, and becomes naked /devoid. As soon as
one becomes powerless, slowly ones devotees begin to leave, and one day
like one without support one is seen lying alone in ones hut. Many such
examples have come before me. Therefore, I said it is power that brings fame
to an ascetic aspirant (Sadhu). On being devoid of power, none of those
worldly devotees ever care. Those who served day and night, took in all that
shit in their hands, do not even come nearby.
65
i.
Illustration
Amongst the ascetic (Sadhu) it is not that only those with less
qualification and at lower stages get this state, instead due to exhibition of
powers such incidents come to pass, at times, even with the great and well
known high level Mahatma. Out of these I shall narrate a small example.
It happened during the times of the Emperors. At Delhi there was a
great elder (Mahatma), whose name was Hazrat Nizzamuddin Shah Auliya.
Aulliya Sahib was no ordinary ascetic (Sadhu). He is counted amongst the
high level Mahatmas, but he was very fond of exhibiting powers
(Chamatkars). For an ascetic (Fakir) it is necessary to remain away from all,
hidden, and not like the worldly people to show off wealth, status and name,
nonetheless, his nature was so. Powers had brought fame all around, and in a
few days hundreds of thousands of men and women, rich Nawabs, Kings
(Badshahs) had become his disciples. So much wealth, property, vehicles etc.
would be gifted at his feet, that it cannot be stated. Many free eating places
(langar) were opened, where daily hungry got food, naked got clothes and
poor go money. At his door there was a regular fair (Mela). One day a
carefree Saint (Fakir), namely, Boo Alishah Kalandar went past that way, and
saw a lot of crowd there and lot of noise. On asking people as to what this
crowd was for, a devotees of his answered, Do you not know this is Hazrat
Auliya Sahibs langar. Here from morning to night wealth of hundreds of
thousands of rupees is distributed, hundreds of thousands of needy get their
needs met, and hundreds of thousands get food and clothing. Kalandar Sahib
smiled. Heart said, It is not nice for an ascetic (Fakir) to get lost like this. One
should benefit him. At that moment he prayed, O God! Bring this son of yours
on the true path. Raise him up from this whirlpool of powers. It is so said that
at that very moment his (Hazrat Nizzamuddin) state changed. All powers were
pulled away and he became blank.
Now, who was to care! All devotees one by one left his side. Money
stopped flowing in. Langar broke, and the state fell so much so that one day
he had nothing with him except one bundle, one shirt and torn-off shoes. In
that state of poverty spending his life he left his body and went to his realm.
These powers too are subtle Maya, with them many Mayas objects
can be collected, but it does not cut off the bondage. One cannot attain God
(Ishwar). Instead it entangles one even more, and removes one from ones
level. Upon fall or on their ending the aspirant becomes directionless. Then
neither do the worldly people care, nor is God attained, as the thing that
brought fame has escaped. Therefore, it is beneficial for an ascetic (Fakir) to
discard the desire for honor-fame. Without caring whether the world calls it
good or bad one should be focused only on ones own job.
ii.
Exhibition
66
to pull such people any exceptional thing is shown, they too can be benefited,
and through them many other people may come within the fold. He answered,
Such people are not true aspirants. Those who are devoted to exhibition of
power (Karamat) cannot be devoted to God. As long as powers are seen to be
exhibited they shall remain, and when the exhibition of power stops they shall
run away. Such people are not to be believed. No benefit comes by increasing
the number of such people within ones fold. They cannot be trusted whether
they would remain permanently. Those who step forwards for God with true
faith and true belief are qualified, and only such people ought to be given the
knowledge (Vidhya). Only they turn out to be useful, even if it is only one
person.
Below is Maya, above is God, the Ultimate Energy Force
(Paramatama), in the middle is the living being (Jeeva). Powers (Siddhis) are
Maya. Those who go towards Maya attain only Maya, and those who close
their eyes towards this direction and go towards God, attain God. Good
ascetics and true aspirants remain away from these powers (Vibhutis). What
all work can be taken by these powers, and by doing what all they can be
easily attained shall be told later, while describing the topic of Yoga, here one
only needed to express that all the world worships (Upasana) Power (Shakti)
Be it a King or an ascetic, one is honored because of Power. People are
devoted to God also because of his powers. Therefore, for someone to say
that they do not worship (Upasana) power, but the powerful, is absolutely a
meaningless expression.
Make Mother happy, father would automatically be agreeable. Being a
child go to the lap of Mother. She would protect you from lions and bears. She
shall stake Her life, for you, shall bear troubles one after another, but not let a
hair on you be harmed. Caught in ignorance foolish men! Come- once
discarding ego give your self up in the loving lap of this Mother of the world
(Jagadjanni Sarveshwari Ma). See how much happiness you shall get, how
much bliss you shall get. All your desires shall be fulfilled. You shall be
blessed. There is nothing to fear, no one would trouble you. All your dirt she
would herself wash off, making you pure and clean, and would make you
sleep in fathers bed. What more do you want? This is worship of Power.
-x-
67
Chapter 8
1.
Hurdle
Shri Kabir :
68
Story
Saint Sahejobai :
35
Katha Upanishad.
69
days with the desire of meeting you. Keeping a hungry guest at the door is a
great sin for a householder. We tried our best, but by no means did he agree.
Yamraj went to Nichiketa. Asked his reason for coming. When he had
heard all his narration he said, Son! You have been hungry at my doorstep for
three days. In its steed I want to give you three boons (Vardan). First eat
something so that the intellect comes in order then later think at leisure and
ask me. Saying this Yamraj went in. Nichiketa too being free of other jobs
began to eat. Thereafter, both began a dialog.
Nichiketa said, Lord! If you permit then for the first boon (Var) I ask that
my Guru Maharishi Udalek ji should forever remain pleased with me. His mind
(Chit) should be forever at peace, never should he be angry.
Shri Yamraj ji said, So be it.
This first boon illustrates the duty of a disciple. The scriptures direct it
likewise that for the benefit of Guru and for his grace over oneself, one should
regularly pray. Muslims call this Darud Sharif. They have a mantra in Arabic
language where prayer is made for ones Gurus Ancestry Order (Silsila
Khandan / Vansh Parampara) that every ones Soul remains at peace, and
the work started by them should progress. To repeat it again and again is
considered as very pious. Hindu scriptures have gone even further. It says
that for Guru not only empty prayers should be done, but also a disciple
should offer the results of all good deeds, whatsoever they be worship
(Bhajan pujan), penance (Tap), charity etc to the Guru. By continuing to do
so where one would become recipient of Guru or Gods grace, there also the
habit of sacrifice would get formed. Man worships and performs good deeds,
but along with it certain hidden hopes remain in the heart. One takes it to be a
method of worldly, after life or liberation (Moksha), and understands that with
these deeds I shall certainly attain a good/beneficial level. This earning of
mine shall come to my aid at the time of need. Such a disciple of selfish
intellect cannot surrender ones Soul, and cannot leave ones subtle ego. By
surrendering the results of ones deeds nothing remains with one, then where
is the pride? And what is there to depend on? Whatever was earned was
given away to another. Now, on what is left there to be proud for? Therefore, it
is stated that to break ego, to bring sacrifice and selflessness within oneself,
and to bring the state of surrendering ones Soul within oneself, to surrender
the fruits of action brings very quick benefit to a disciple. Guru too is a father.
Would the father be able to see such a son in sorrow, who hands over his
earning to the father? And would not he spend his (sons) earned wealth as
well as his own savings on the son in times of need? This is what Guru does.
Therefore, there is no fear, but only benefit and benefit. But even this attitude
should not arise that this given away wealth would be used for my benefit
only, else there would be no selflessness. In Geeta Lord says to Arjun36;
O Arjun! Surrender the fruits of all deeds to me via SoulIntellect and
leave hope and attachment. Fight, discarding the fire of grief from the heart.
36
70
This too is one true Gurus indication to ones disciple. Those people
who take its meaning to be surrender to God should surrender to God, there is
no difference in it, and the result of both would be equal. The view of the
Saints (Sant Mat) considers surrendering to Guru (Guru Samarpan) only as
extremely beneficial.
a.
Second Boon
Nichiketas first request was this worldly and the second of heaven
(Swarg), that is, in connection with the happiness of after life (Purlok). He
said, Lord! It is heard that there is such a realm where no fear troubles, there
is neither sorrow, nor anyone dies there. Neither, becoming a child, one is
born, nor does one get old. All men and women remain there in their youth, by
a desire of a thing arising within the heart immediately that thing one acquires.
Everything experiential is available there, but its result -sorrow does not
trouble anyone. All the Souls there remain happy at all times. By what actions
does one reach such a heavenly realm? Please make me understand. This is
my second request.
Yamraj said, O Son! One who keeps faith in parents and Guru, who
with love serves them, reaches that realm. There are other methods too by
which an individual can reach there and they are performance of good
deeds (Yagya), charity (Dan) and study (Adhiyan). To do these three in
accordance with the methodology as permitted by Guru, any one shall, who
so completes these, become eligible /qualified for heaven (Swarg). One who
completes all these six deeds without any problem that one is made the King
(Indra) of that realm. The Souls there are called Deva (Celestial Beings).
Compelled by desires all of them remain engrossed in sensory experiences
(Bhog Vilas), and when time is completed, are made to fall on earth. Coming
here again they get into the cycle of birth and death. This is the answer to
your second question. Now state the third.
b.
Third Boon
71
Temptation Of Power
Son! Do not insist. What is there in knowing about the Soul (Atama)
and Ultimate Soul (Paramatama)? That is a dry subject. Wealth-status, Ruleglory etc. all worldly things, whatever they be, ask me anything from these, but
do not ask this.
Look! I can make you immortal. Make you a King of a large part of
earth. I can give you many such women for serving you, who would forever
remain young. Take service from them. I can give you sons and daughters,
who would live for hundreds of years. Elephants, horses, divine carriages,
animals etc. whatever you wish ask that I can give you. What more can I say.
Whatever thing, whatever powers that are not available to man I can give
them all. In place of this request whatever other boon you want please ask
me, but do not go towards the Soul, and do not ask me on this topic.
Nichiketa said, Lord! All this that you have stated that you shall give is
destructible. Today it is and tomorrow it would not be there. In the end all must
die. All have to be left. Then why are you entangling me in these. Carriage,
horse, elephants, women etc. are all things of enjoyment (Bhog) with these
the radiance of a person is depleted. Senses become exhausted. Even the
celestial beings (Devatas) are not immortal. They too must transform from
being celestial beings some day then how can I become immortal? Kingdom
as well as wealth (Laxmi) too never remains still, then what shall I do with
them, and the divine powers shall remain for a while, and making an exhibition
to the worldly men, and after applause all around shall again get pulled away,
therefore, my request is that all these things you may keep to yourself, and for
me- give me a lesson on the Soul. I do not want anything else.
One more thing, it is your words37 that my perception gives the world
then when I have met with you (Darshan) and your love is there, all these
things I shall get throughout my life anyway, as you shall remain the master
(God) till then. Therefore, why should I ask for these things? These things are
always open to those who have your blessings, and those who are your
people. They may not desire these, and thats another matter, but your things
are their things. Possessions of a father are meant for the sons therefore, I do
not want anything. Please give me that lesson for the Soul for which many
remain in doubt. Nichiketa does not want anything except this.
37
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d.
Knowledge Of Soul
Nichiketa! On the one hand is this world, created by Maya, and on the
other hand is the beneficial Soul in the form of Peace. Between these two is
the place of man. A road leads in both the directions from there. It is up to a
man (within ones control) as to which of these two one chooses to walk on.
The direction one takes, there one would arrive. The purpose for which one
moves, that one would get. These two paths are called Prey and Shrey.
Prey goes towards the world, and Shrey towards the Soul (Atama). Foolish
wisdom-less ones witnessing the glittering sights of Prey tumble towards that
direction. Later, suffer one trouble after another, and getting caught in my
Yams Lasso suffer hell. The path of Soul Shrey is a bit thorny and dry, but
later there is bliss and bliss alone. O Son! All worldly things are destructible.
On discarding the desire for world and after life, one gets the Soul. When one
intends to go towards the Soul, Maya tries in every manner to stop such a
one. Some are entangled in wealth status, honor-fame, others in sorrowpoverty, physical and mental troubles, some by granting powers are turned
back. All these can not reach near the Soul. The courageous ones who
perform actions for the sake of duty (Kartavya Buddhi), and giving up all
hopes of its fruit, who without care for sorrow-happiness walk on ones path,
only such get close to it. You did not get entangled in the temptation of the
things I offered, therefore, I consider you as qualified.
Nichiketa! Soul is extremely subtle. It cannot be seen through these
gross eyes38. That is, it cannot even be proved by intellect and reason (tark),
only those who are at peace and in a state of control (Sanyam) can
experience it. It cannot be known by reading or hearing. Those who have
been in the company (Satsang) of experienced Masters of Yoga, those who
have got their grace, only they have known it. But such teachers are one in a
billion, and only found by destined ones. Those who are sacrificing, have true
yearning, are considered as qualified. You too because of it kicked off the
world. Therefore, I consider you eligible. Now, hear its form and its place of
residence39:
That Soul is smaller than smallest and bigger than biggest. It stays in
the cave of the heart of an individual. When on giving up all ones desires, an
individual goes towards it, then it, in compassion, on its own introduces itself,
and opening its doors comes in front. There is no other remedy for its
perception (Darshan).
In this story, by the name of Nichiketa, an individual Soul is
represented. When an individual with inspiration from Guru, in order to attain
direct knowledge of the Ultimate Energy Force (Paramatama) reaches at its
doors, at first, the guards stop one and send one far away, and give trouble.
When even by these one is not perturbed, they send the information in. Order
38
39
Katha Upanishad : - Anoranyan mahato mahiyan atama asya janto nihito guhayam,
Tamkratua pashyati vitshoko, dhatu prasadat mahimanamatamana.
(1.ii.20)
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is given to send one away by giving subtle things of Maya. This is exactly
what God in form of Yam did with Nichiketa. These are powers of subtle
Maya. The description of these powers (Vibhutis /Siddhis) would be dealt with
later40 under the topic of Yoga. There attempt would be made to explain by
what all means a helpless being can acquire the main powers. Here the only
purpose was to show that even to an aspirant, who has no desire for it, these
powers are offered, and by the soft ropes of Maya an individual is tied. The
one who like Nichiketa rejects them by kicking them away, firm in ones
perseverance (lagan) definitely gets perception (Darshan), and this is
knowledge of the Soul (Atama Gyan). This is called Devotion (Upasana),
Closeness (Sameeptav / Kurbat), and Presence (Hazoori). In begging
(Bhiksha) determination (Dharna) should be firm, without care for honordishonor and suffering, one should not get greedy for another thing. Such an
aspirant (Beggar) resolute on Truth (Satyagrahi) is eligible for love and
perception.
iii.
Main Door
40
Refer part 3.
Katha Upanishad): Ta durdashan gurhmanupravishtam guhahit gahavreshtan puranam.
(1.ii.12)
42
Tulsidas: So janahi jehi dehu janai.
Ramcharitmanas, Ayodhiya Kand (126.3)
41
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Chapter 9
1.
SELF SURRENDER
Srimad Bhagwat:
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This is closeness (Hazoori). This is devotion (Upasana), which is SelfSurrendering Devotion (Atama Nivedan Bhakti), that is, which on begging and
being dependant is attained. By putting on attire, wearing impressions on the
forehead (Tilak), and at all times fiddling with the rosary, no one becomes a
devotee. The one, who with true heart, with true faith has given oneself at His
feet, who writhes like a fish out of water, and like that yearns for the beloved,
night and day, gives away all of oneself for Him, only such a one gets
perception47.
Laughing, singing, crying getting up and falling, one remains restless.
The addiction of God-consciousness says Daya is difficult to bear for
the body.
i.
Story
47
Daya:
48
A bird
Tulsidas:
49
50
A low cast.
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There was extreme poverty. When money came, children ate, or else slept
just like that.
Once, an ascetic came to meet with him. He was much distressed
seeing his poverty. When he was leaving he said, You are a householder.
You need money to run a household. I have a philosophers stone (Paras).
Please take it and make use of it.
Raidas ji said, I like the earning out of my own labor. With it the
tendencies (Vrities) of the mind remain very good. In ones own good earnings
there is a lot of quality to produce abundance, and we are all very happy.
Whatever God sends, however little, we eat and worship God. I do not need it.
Please keep it to yourself.
For a long time both kept their views, and when nothing worked he
said, If you do not agree then put it on the roof somewhere. The ascetic put it
on the roof and went away.
After a year he again came to Kashi. He remembered his friend Raidas
and went to meet with him. On the way he thought that now Raidas must be
rich. He must now live in palace of gold. Why would he be in a hut of hay? But
later there was no end to his surprise, when he saw that Raidas was sitting in
his old seat making shoes. He asked, Where is the philosophers stone?
Look for it yourself. It must be where you put it. It is of no use to me. You can
take it away. This is sacrifices limit, which can only be seen in devotees.
Yogis get entangled in it, and devotees kick off these powers (Riddhi
Siddhi)51.
To sing praises of Lord and to remain engrossed in it is a devotees lot.
It is said that at the time a voice was heard from the skies (Akashwani)
- Raidas! You have passed your test. Now stop making shoes, and show the
way to my lovers. In return whatever you get, accept it. Because it was
directed by the Lord therefore, he had to agree. Not to accept the order of the
beloved would be a sin. Later, many elite people became his disciples. The
Queen of Chitorh52 made him her Guru. Even then except for food and clothes
he took nothing else for himself, and whatever came was used for Gurus
purpose only.
This way a devotee does not go towards powers (Riddhi Siddhi). One
keeps putting oneself as oblation on the feet of ones God (Isht), but even
then Kamdhenu53 and Kalpvraksh54 (Riddhi-Siddhi) remain present in a
devotees house, whenever a devotee so desires, such a one can get the
desired object. Kabir, Nanak, Dadu, Gosai Tulsidas ji etc were all great Saints.
They performed no Hat Yoga methods (Kriyas), but were greatly powerful
51
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(Mahan Siddh), as is visible from their character. In the Saints of present era
too the same thing can be seen. This proves that a devotee necessarily gets
power, but they are careless towards them. Therefore, amongst the ordinary
people there is a misconception that only Yogis have power.
iii.
Kul Kundalini
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Causal
(Maha Karan)
First Cause
Anandmaya Kosh
Realm of Bliss
Upwarg
TAM
Sat-Chit-Anand - (MAHAKALI)
or Sadchidanand
- MAHALAXMI
SAT
RAJ
- MAHASARSWATI
1. Brahm lok
---------------------------------Causal
(Karan)
Vigyanmaya Kosh
Realm of Intellect
Trikuti
Tap lok
Fire- Element
TAM
SAT
VISHNU
- LAXMI
RAJ
BRAHMA
- SAVITRI
2. Surya Lok
no rebirth.
---------------------------3. Chandra Lok - cycle of birth and death.
Very Subtle
(Ati Suksham)
Manomaya Kosh
Realm of Mind
Water and Fire Element
TAM
RAJ
SAT
Subtle
(Suksham)
Pranamaya Kosh
Ethereal realm
Water -Element
Heaven (Swarg)
SAT
RAJ
TAM
Gross
(Material)
(Sthul)
SAT
Annamaya Kosh
Physical Body
Earth Element
Hell (Nark)
RAJ
TAM
Very Gross
(Ati-Sthul)
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Upwarg