Love, Yearning and Gradual Progress Within

Posted on Sep 6th, 2008 by

Love, Yearning and Gradual Progress Within

Radhasoami Reality:
http://groups.yahoo.com/group/Radhasoami-Reality
{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The mind has forgotten its real Abode ages ago. Having clung to Maya [illusion] and its objects, it act perversely. Unless it is fully purified, the Inner Eye will not be opened. However, elevation of the spirit shall continue in a subtle form. The Path will thus be opened and cleared. When the mind has been completely corrected, and the surat (spirit) has acquired the strength to partake of the bliss of Higher Regions, Radhasoami Dayal [The Merciful Lord of the Soul] will graciously open the Inner Eye to some extent, and vouchsafe sufficient strength. He will augment Prem (love) a great deal. This will accelerate the inner progress of the spirit. Thus the Path will be easily traversed. It is only then the Jiva (soul, spirit) will understand fully the eminence of Sat Purush Radhasoami Dayal, His Shabd and the mode of devotional practices. He will attain Freedom-From-Care, and intense bliss.

Till such a stage is attained, an Abhyasi Satsangi should go on patiently applying himself to his Abhyas (devotional and meditation practices) with love and faith, and watch his gradual progress. The sign of progress consists in his mind acquiring ever-increasing love for and faith in Radhasoami Dayal, His Shabd and the modes of devotion taught by Him. Conversely, his attachment with the world and its pleasures, his kith and kin, is reduced.

All Sants, and Soami Ji Maharaj in particular, have, in their Bani [hymns], laid great stress upon engendering love. The idea is that the task can be accomplished quickly and easily with the help of love. Mere renunciation cannot afford so much advantage, nor can mere comprehension of the Faith confer such a benefit. All activities in the world are going on because of love and desire. If one does not have any feeling of love or he has no interest in a matter, he can do nothing. For the real spiritual welfare of their soul, it therefore behoves all Jivas to develop true love for the true Supreme Being.

-- Huzur Maharaj,

The surat regularly engages in spiritual practices with patience and calm.

Cherishing love and yearning within, she comes to the Guru's Abode.

On hearing Guru's instructions, she feels extremely delighted and daily augments her love for Him.

Understanding the inner secrets from Guru, she applies her Surat to Shabd.

By performing Sumiran [repeating God's Name], she undergoes internal purification. In Dhyan, she has Darshan [Vision] of Guru's form.

Illumination within goes on increasing day by day and Shabd [inner Sound] creates greater and greater tumult.

She regularly makes spiritual endeavours with patience and calm. She awakens love within her with yearning at heart.

She hears the Ringing of the Bell, the blowing of the Conch, the beating of the Drum, the tuneful music of the Violin and the melodious note of the Flute.

Hearing the Sound of the Bin (Harp), she gets intoxicated and reaches the Abode of Sat Purush.

Relying upon the grace and mercy of Radhasoami, she proceeds further and repairs to her True Home.

-- Prem Bani Radhaswami, Volume Two

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Kabir Satsang: Words Can Be Deceiving

Posted on Sep 7th, 2008 by

SantMat_Mystic_(James)

Kabir Satsang: Words Can Be Deceiving

Sant Mat Mysticism Blog at:
http://SantMat.Gaia.Com

Writing in Greek sometime during the Second Century AD probably in Syria, the author of the Gnostic Nag Hammadi book called the Gospel of Philip reflected on the inadequacy of words, how that earthly language rather than being an avenue to mystical Truth, instead can easily end up being for us just another way we are held captive by the powers of illusion:

'The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word "god" thinks not of what is real but rather of what is unreal. So also with the words "father," "son," "holy spirit," "life," "light," "resurrection," "church," and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words that are heard belong to this world. Do not be deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm.' (The Nag Hammadi Scriptures, Marvin Meyer)

Below is a satsang discourse about "Words" from one of my favorite books on the teachings of Guru Kabir, and the Sant Dharamdas line of Masters. This is a book from the same lineage that first used the Anurag Sagar of Kabir and other books of the Kabir Sagar (Ocean of Kabir). I believe it also is the same lineage that Sant Dariya Sahib and Sant Tulsi Sahib ultimately connects to, and therefore modern-day Radhasoami and Sant Mat as well. According to the Bijak, Anurag Sagar and other texts of Kabir Panth, Kabir is not only the Adi Guru or founding Sant Satguru of the Path of Sat Purush in this Kali Yuga of time, but also founded the Path during previous yugas or epochs also.

This book is most definitely on my list of top ten most important wisdom-books for devotees to both own and contemplate. 1008 Kabir Vani is a valuable collection of ethical or ahimsa teachings and admonitions about living a spiritual life in this human form as we cross this ocean of life.

From, 1008 Kabir Vani, a divine collection of incomparable 1008 nectarous Saakhis collected from the Saakhi Compilation of Satya Purush Sadguru Kabir Saheb, Compiled by Lalchand Doohan Jigyasu, Translated bu Kunwar Anil Kumar, Published by Manoj Publications:

The Chapter Titled, "Words"

Introduction

It is words which form part of didactic preachings. Words and deeds have a special relationship with each other. Words have a meaning only when they are practised in one's deeds. No matter how much we talk about the virtues of truth, love, non-violence and conscience, but these will bear no meaning unless we practise them in our lives. Anything said bearing true knowledge becomes a thing without substance, if not brought into practice. There are many in this world who would be talking big, but there are very few who practise what they say. Such persons tend to be rather didactic by way of singing in praise of God, preachings and spiritual speeches, but they and their audience never practise as preached. There is no improvement in their lives. Why? Because, so long as the words and deeds of the speaker do not harmonize with each other, the preachings will leave no lasting impact on the audience.

If our own minds are restless and we preach to others to be quiet, if we ourselves speak lies and preach others to cling to truth, if we cause pain to others stealthily and preach non-violence during our speech, it sure will yield no benefits. It will be entirely meaningless. And so, we have to remove the gap between words and deeds; and then only there will be an overall improvement in the life, of everyone. Even if there are no 'words', it wouldn't matter, but performance of sacred deeds in one's life is very important. In this context Kabir Saheb has instructed to practise true knowledge and devotion above articulation of words.

Kabir Saakhis:

What is the use of talking wise unless one brings it into practice? Like, a palace made of papers falls within the twinkling of an eye, in the same manner, a person without character, also meets his downfall within no time.

If what one says is not observed in one's own life, it becomes meaningless. And thus, so many foolish speakers and hearers, led by such ostentatious behaviour, met their doom.

One should be alert with such impostors whose speech is as sweet as sugar but what they do is as harmful as poison. If one observes what he says, his poison-like deed, too, will be converted into nectar (and such low kind of person, too, becomes praiseworthy).

Get rid of the ego of delivering speeches only and concentrate on your deeds (duties). A thirsty person's thirst cannot be quenched unless he is given water to drink, i.e. deed is more important than mere speech.

One led by his ego, feels proud of his speech and says that he allows sweet and beautiful words to come out of his mouth. But such ignorant people do not understand the aspect of devotion (they only make others happy by their speeches).

Speech, in this world, is considered something very ordinary and deed something great and beneficial. Kabir Saheb says: 'Deed is great and is something which helps one cross the ocean-like world'.

There are many brave persons who only talk big and keep moving about without bringing down their own speeches into their own lives; this can be likened to moving about with blunt arrows (delivering speeches only). But those, who have been hit by the arrow of devotion, are restless, physically and mentally (i.e. they, instead of delivering speeches, bring down true knowledge for observance in their lives).

Talking big without observing it in one's own life is like beating husk without rice. This can be likened to shooting false bullet from a gun which produces only sound and does not kill anyone (and so, do what you say).

Preach to others only when you are in a position to do what you say. It is only then that your audience will listen to your knowledgeable speech and get impressed. It is useless talking big unnecessarily. It is the same as beating husk without rice and getting nothing (time and labour both are wasted).

One began rhyming and saying Saakhis but his endeavours in this regard remained dry. He does not drink the clean and pure water already drawn from the well; he wants to draw the water himself and drink, i.e. he does not want to observe the sacred knowledge imparted by Saints; he wishes to follow his own wisdom.

(Pretending oneself to be a poet for honour and status) one composed Saakhis by changing a few words of others' compositions. Kabir Saheb says-'How would one survive by licking someone else's leftovers?' i.e. one shall not be able to survive for long by plagiarizing others' compositions and having no knowledge of his own. It is proper only when one makes a composition with one's own experiences.

The minds of such people remain restless who are themselves characterless and preach others by reading treatises and other religious books. Kabir Saheb says that such people remain worried about assuaging their hunger.

One himself does not get water to drink and gives milk to others (one who himself is leading a life of scarcity, how will he provide happiness to others). He himself does not have his mind in his control and tries to bring endurance in others by delivering speeches of wisdom

The wisdom of those who, without bringing in practice in their own lives, talk big in a cunning manner, may burn into ashes. Even one's knowledge-ability is wasted if it is devoid of devotion (for the stability of true knowledge it is necessary to have devotion and spiritual endeavour). ////////

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Introductory Meditation Instructions

Posted on Sep 8th, 2008 by

SantMat_Mystic_(James)

Introductory Meditation Instructions

Sant Mat Mysticism Blog at:
http://SantMat.Gaia.Com

The attainment of ultimate spiritual Peace and supreme Joy within oneself is the ultimate goal of the Masters as described by Maharishi Mehi and other great sages. Although this path is not content with meager goals, it is extremely easy to understand and practice. Progress is certain, although, for most, eager and persistent effort is required.

(Photo Above: Yogani MataJi in Meditation)

The Living Master of Divine Light and Sound says to his or her students: "I will give you what no eye has seen, what no ear has heard, what no hand has felt, and what has never occurred to the human mind. "

Instructions

These are the introductory meditation instructions taught by Master Kirpal Singh, for new people not yet formally initiated into the Mysteries of the Kingdom within (Surat Shabda Yoga meditation).

This is a great beginning, a good preparation and transition to Shabda Meditation. I am giving out this to all who come in contact with me, recommending it as a great way to begin meditating right now. NOTE: Meditation practice accompanies a life of Ahimsa: non-violence in thought, word, and deed. Be peaceful on the outside as well as within. "When you learn the methods for inner meditation, you should practice diligently. Moral rectitude is also very essential in this pursuit. " (Sant Sevi Ji Paramahans Maharaj)

"There is Light within a person of Light, and it illuminates the entire cosmos. " (Yeshua, Gospel of Saint Thomas)

"Meditation is the process of withdrawing the attention from the world outside, and focusing it at the seat of the soul in the body, behind and between the eyebrows. This point is known as the inner eye, third eye, the single eye, shiv netra, tisra til, or the divya chakshu. In order to withdraw our attention and focus it on this point, mind must be controlled and stilled.

"Sit in one pose, and move not your head, limbs or eyes. Sit straight but relaxed with no tension in the body below. Sit still, please. To be still does not mean moving."

His arms sweep inward, hands contracting to the point between his eyes. [Kirpal Singh]

"Close your eyes as in sleep, and look sweetly, lovingly, intently into the middle of the darkness lying in front of you. You will see a dark veil. That which sees the dark veil within, without the help of your physical eyes, is the inner eye. Do not put any strain on your physical eyes, nor turn them upwards, for that will result in headache or heat. Pay no attention to the breathing process... let it go on naturally.

"There are two currents working in the body; one of motor-currents or prana or the vital-airs, and the other of surat, or attention, which gives us the sense of feeling. The Saints do not touch the prana currents which govern breathing, circulation of blood, growing of hair and nails. The pranic system of breath-control is the way of yogis and not that of the Saints. The Saints' way is to concentrate surat or attention at the single or third eye while mentally repeating the mantra of five charged names which act as an "open sesame" to the higher planes.

["Those who are initiated, repeat the five charged words, one by one, very slowly, mentally, internally, at intervals, so that your inner eye is not disturbed. Those who have not been initiated, just sit in sweet remembrance of God... repeating with the tongue of thought any name of God or Saint which you hold dear. "

(For example: Ram, HU {pronounced "HOOOOO"}, AUM {pronounced "OOOMMM"}, Allah, Yeshua, Radhaswami {RAAA-DHAAAA-SWAAAA-MMMMMEEEEEEEEE}, or some other sacred name)

"As you look within, you will see a sky, or blue sky: If you look minutely into it, you will find it studded with stars, or you may see pinpoints of Light. If so, try to locate the big star out of them, and fix your whole attention on that. Then you may see the inner sun or moon. If so, focus all your attention into the middle; it will break into pieces, and you will cross it. Beyond you will see the radiant form of the Master or his Master... "

He continues with the esoteric instructions, until everyone is absorbed.

"...Become the eye itself. Go on looking constantly without a break.....Any effort on your part stands in the way; let yours be an effortless effort, and you will find that your soul will be withdrawn from the body....."

Remember, this is the Introductory Meditation, not the full practice learned at the time of Initiation. This is only the beginning.

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Hear My Latest Radio Program: Jainism, Part One

Posted on Sep 10th, 2008 by

SantMat_Mystic_(James)

Hear My Latest Radio Program: Jainism, Part One

At my radio archive page, scroll down and click on "Jainism Part 1" to hear the latest edition of Spiritual Awakening Radio:

http://www.healthylife.net/RadioShow/archiveSPA.htm

Part Two on Jainism will be made available online this Friday.

All for the love of wisdom radio,

James
Producer and Host,
http://www.SpiritualAwakeningRadio.com

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9/12/08---Exploring the World Religions: Jainism Part 2

Posted on Sep 13th, 2008 by

SantMat_Mystic_(James)

9/12/08---Exploring the World Religions: Jainism Part 2

Part Two in my series on Jainism is now available online.

Direct link to the file (activates Windows Media Player):
http://www.ecstreams.com/HealthyLife/wma/spa0912_wma.asx

Or go to my Spiritual Awakening Radio archive page at HealthyLifeNet, scroll down and click:

http://www.healthylife.net/RadioShow/archiveSPA.htm

Also see the article on Jainism below.

Love and Light,

James
http://www.SpiritualAwakeningRadio.com

There is no Dharma like kindness,
no charity better than feeding the hungry,
no fame better than to be known as truthful,
and no ornament better than good character..

-- Lord Mahavira

Jainism and Sant Mat, Part One

Lord Mahavira Taught Inner Sound Meditation

Jainist Mysticism from a Sant Mat Perspective, Ethics and Meditation Practice

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"Repeat the Name of your Beloved, day and night, again and again. With care in thought, word and deed, you will cross to the other shore.." -- Dadu}

Note: Since Lord Mahavira was the 24th Tirthankara in a long lineage of Tirthankaras and was born 599 BC, this makes Jainism an extremely ancient world religion..

The following is from, The Harmony of All Religions, Chapter Two (Jainism), By Swami Sant Sevi Ji Paramahans..

The word "jain" is derived from the root word jina meaning "conqueror." A Jina is one who has conquered the desires of the senses and overcome ignorance, thus attaining Samyak Jnana, Right (Absolute) Knowledge. The followers of this dharma (spiritual path) are known as Jains. The original impetus for this tradition came as a reaction to the violence in the form of animal sacrifices condoned in the Vedas. A seed of resistance began to germinate and from this seed Jain dharma developed..

Although specific details of the origin of Jainism are not known, but ancient tablets discovered at archaeological sites in Udayagiri and Junaghara in India indicate that Jainism preceded Buddhism..

The honorable teachers of Jain dharma are known as Tirthankaras. They are considered to be free from of all impurities, liberated, and granters of freedom (absolute freedom). The meaning of tirtha is "to ferry one across the ocean of the world." The one who has crossed this worldly ocean is known as a tirthankara. "Tirthakaroti iti tirthankara" means "one who has crossed over and helps others cross the world-ocean.."1

According to Jain Dharma, there have been twenty-four Tirthankaras--enlightened spiritual teachers-who have shown the way to Liberation. Rishabhadeva was the first Tirthankara of Jain dharma. After Rishabhadeva there were twenty three more Tirthankaras. Lord Mahavira was the last in the line.The names of the twenty four Tirthankaras of Jainism are as follows:

1) Rishabhadeva 2) Ajita 3) Sambhava 4) Abhinandana 5) Sumati 6) Padamprbhu 7) Suparshva 8) Chandraprabha 9) Pushpadanta 10) Sheetla 11) Shreyansa 12) Vasupujya 13) Vibhata 14) Ananta 15) Dharma 16) Shanti 17) Kunthu 18) Ara 19) Mallinatha 20) Muni Suvrata 21) Nami 22) Nemi 23) Parshvanatha 24) Vardhamana Mahavira........

Mahavira was born about 2,500 years ago (ca 599 B.C.E.) in Vaishali Republic (Bihar), in an aristocratic Kshatriya2 clan. His father's name was Siddhartha........

Lord Mahavira: His Teachings

Lord Mahavira began his journey to spread the essential teachings of Jain tradition. He rejected the superiority of the higher castes which were only based on birth. Therefore, he completely disregarded the caste system. He considered the thoughts and actions of a man to be the true measure of the excellence not the high caste or class. He revolted against the established religious observances and rituals, and sought to restrain religious inexorability and squandering of monetary resources..

Lord Mahavira never tried to coerce others to follow Jain doctrines and practices. His attitude was progressive and novel..

He says:

"Whatever I say, you must test this with your own reasoning and verify it through your own experience..

"Do not accept what I say blindly by faith alone until it passes the litmus test of intellection. Otherwise, it will never be yours. If you accept what I teach on the basis of the sacred texts, or from my convincing reasoning, or even because of my radiant personality, but not by testing with your own reasoning, then in the end this will create only darkness (ignorance) in you and not light.."

Mahavira's teaching about the Law of Karma was similar to the other saints of Indian traditions. He taught that each person's own karmas or past deeds are the cause of each individual soul's present condition. Life and death, joy and sorrow, are all caused by one's past deeds [actions] or karmas. He said that it is foolish to consider other persons as the cause of our joy, sorrow, life and death. When it is understood that living beings suffer due to the consequences of their own past errors, then it will be understood that it is only through counteracting one's own errors and recognizing one's own mistakes that a person can become happy..

The central point of Mahavira's teaching is about the liberation of the soul (atman). Primarily, Jainism is the path of freedom. Lord Mahavira elaborated anuvrata (a moral code of conduct) and emphasized the absolute importance of the development of human character:

".....You are God! (lshwara): recognize yourself. Develop the inner divine qualities and become God. If the soul labors in the right direction, then that soul can become God (parma atman).."

Lord Mahavira's Teachings on Atman and Meditation

Here are some references to atman and meditation as taught by Mahavira:

"Atman is Brahma (the Ultimate Reality). Brahmacharya (living in Brahma; restraint of the senses)7 is the state of being established in one's soul. The practitioner who is freed from the body and established in the soul is the true brahmacharya. The practitioner who lives abandoning (detaching from) his/body (desires of flesh) is a true brahamchara. The practitioner who lives abandoning (detaching from) his body (desires of flesh) is a true brahamchari..

"Through meditation of the soul Param Samadhi (highest state of concentration; state of liberation) is attained..

Absorbed in meditation the mendicant leaves behind all impurities. Therefore, meditation is the cure for all the impurities and inflictions of the soul..

"If your vision itself becomes the source of removing darkness [by the practice of meditation the divine Light dawns and the practitioner's divine vision opens up], then why would a man need an outside source of light? If the soul itself is an abode of infinite joy why then would the sensual pleasures have any value for that practitioner?"

In the above quote Lord Mahavira describes the divine vision which removes one's darkness. His words find support in an ancient anecdote about Mragavati, a devout woman and devoted wife, who was able to see clearly in the darkness..

The bright bindu point [infinitesimal point] emerges when the practitioner becomes established in the discipline of focusing on one point with the beams of both eyes. When the inner Light is attained, a practitioner is established in the divine Light, which is not conditioned by any outward source of light. This technique is known by different names in texts of the various saints and traditions. 8 In this practice of Light the practitioner sitting in meditation is able to observe the scenes from anywhere (clairvoyance ).9 The outward darkness does not hinder the power and ability of seeing. Therefore, Mahavira has asked why the practitioner would need outward light once his vision has itself become the source (instrument) of removing darkness..

Once established in light, the practitioner hears various types of sweet inner melodious Sounds. The saints have named this sound the Anahad (Unstruck, self producing divine Sound). Through the technique of Shabad Yoga (Yoga of Divine Sound) the practitioner goes beyond these sounds and enters the eternal Sound-Pranava dhvani OM (the cosmic sound of OM),. Through this the practitioner reaches God (paramatma-the Supreme Spirit) and reaches the point where the distinction between the devotee (practitioner) and God (object of worship) disappears. The soul which is united with the Supreme Soul, becomes the Supreme Soul. This is known as liberation or nirvana..

A discussion on the Shabad Yoga is found in the text, Jnanarnva composed by Shrishubhachandracharya:

"This focus (intense concentration) moves from one sound to another, and from one yoga to another. Therefore, it is known as that which is endowed with focus and logic.."

Lord Mahavira speaks of the experience of the Bindu-point-in meditation as the experience of sva (inner self) by Lord Mahavira. Dr. Hukumchand Bharill in his book, Tirthankara Mahavira and his Sarvodaya Tirthal, 10 has beautifully depicted the inner depth of meditation practice of Lord Mahavira. From these illustrations it is evident that Mahavira practiced inner Sound Yoga or (Shabad Yoga) 11..

In the Jain texts we find various references:

"In the deep state of meditation) Lord Mahavira experienced the divine Sounds. The Sound of Om was ceaselessly emanating, and the inner form of atman manifested in its utmost grandeur, and the nectar was pouring.."

Mahavira knew that in a life, without morality and observance of discipline, it is impossible to attain liberation and the well-being of the self..

Mahavira said:

"Restraint (Sheela, life of moral rectitude) is the ladder to liberation.."

He stressed purity of life and practice of moral behavior. He emphasized the five principles: non-violence, truth, non-stealing, brahmacharya (restraint in sexual misconduct), and non-possession (lack of greed; being satisfied with one's possessions). In order to apply these principles in daily life, he taught the monks and nuns mahavrata (great vows), laymen and laywomen and anuvrata (lesser vows).....

Until the last moments of his life Mahavira inspired many to seek world peace through the establishment in inner peace, and he encouraged people to realize their divine nature. For 30 years he traveled throughout India to spread his message. At the age of 72, on the day of Diwali (the Festival of Lights) in the town of Pawa Puri, Mahavira ended his worldly journey while in the state of deep meditation and attained nirvana. His close disciple was Indrabhutti Gautama..

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The Pursuit of Truth

Posted on Sep 17th, 2008 by

SantMat_Mystic_(James)

The Pursuit of Truth

If there is no truth in you, you may speak a thousand times, even show a thousand tricks, pretend in a thousand ways; still the light of truth will not effulge in your mind, character and words. If there is no sun, a million lamps can't take away all the darkness.

-- Sree Sree Thakur Anukulchandra, from, Satyanusaran (The Pursuit of Truth)

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GorakhNath and the Nath Yogis

Posted on Sep 20th, 2008 by

SantMat_Mystic_(James)

GorakhNath and the Nath Yogis

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"Repeat the Name of your Beloved, day and night, again
and again. With care in thought, word and deed, you will
cross to the other shore." -- Dadu}

GorakhNath

How Can You Name the Nameless? –

Baba Gorakh Nath Ji’s Holy Words

An English rendering of the Hindi translation of verses of the famous Sant Mahayogi Baba Gorakhnath ji (circa 11^th/12^th century) by Maharshi Mehi Paramhans ji Maharaj (1885-1986), taken from the latter's book “Santwaani Sateek” (Commentary on Sayings of Sants). Baba Gorakhnath ji (also Gorakshanath ji) is said to be the disciple of Baba Matsyendranath ji. He was the most prominent Sant in the Nath Tradition, and is traditionally associated with ‘hatha yoga’. However, his verses clearly show that he practiced the ‘drishti yoga’ (Yoga of Divine Light) and ‘shabda yoga’ (Yoga of Divine Sound). -- English Translation by Pravesh K. Singh
(http://groups.yahoo.com/group/sant_santati , http://blog.360.yahoo.com/praveshksingh ) ]

“BastI na shUnyam shUnyam na bastI, agam agochar aisA |
Gagan shikhar manh bAlak bolanhi, wAkA nAnv dharahuge kaisA ||01||”

Translation:

God is incomprehensible (or beyond intellect), and imperceptible (or beyond the grasp of sense-organs), is such that He is neither inhabited (filled) nor empty. His voice or sound is extremely melodious like that of an innocent kid or child. How would you name, or give name to, Him? That is, He can’t be ascribed any name. ||1||

Commentary:

Other Sants have also expressed similar opinions regarding unfeasibility of giving a name to God. For instance, please have a look at the following references:

“JAkA nAm akahuA bhAi | TAkar kahAn ramainI gaI ||
(Sant Kabir Sahab)
[His name is indescribable; how would you repeat or recite His name?]

“Jo koi chAhai nAm, so nAm anAm hai |
Likhan padhan me nAhI, nihachchhar kAm hai ||”
(Sant Paltu Sahab)
[If anyone wants to know His name, (he/she should know that) He is Nameless, or has no name. He can not be brought within the ambit of reading and writing, or being represented by means of any alphabets.]

“Ek anIh arUp anAmA \ Aj sachchidAnand paradhAmA ||”
(Goswami Tulsidas)
[He is one, without any desires, form or name. He is unborn, eternal, conscious and full of (never-ending) bliss. He is beyond everything or all domains.]

“Aghosham avyanjanam aswaram cha akanThatAlvoshTham anAsikam cha |
Aref jAtam ubhayoshTha varjitam yadaksharam na ksharate kadAchit ||”
(Amritnad Upanishad)
[He can not be pronounced with the help of any of the consonants and/or vowels nor by using any points or places of pronunciation within our mouth like the throat, palate, nose, lips etc. He decays or declines never.]

The Supreme Soul or God is knowable to the soul alone. He is such that we can neither call Him filled/ pervaded/ inhabited nor empty. He is beyond any (material) existence as well as emptiness or void or nothingness, beyond consciousness & non-consciousness. He is supernatural or transcendental. His voice, word or name emanates from the top of the sky or the place of origin of the creation, and keeps ringing (throughout the universe or creation) as an exceptionally sweet, charming melodious sound. This sound is phonetic or onomatopoeic and, hence, indescribable. His sound has been said to be coming from the domain of sky [another dimension] because God is believed to be beyond all elements of nature. It is only on reaching into this domain that God can be seen or realised. One should look for the soul there only. Again, He has been likened to a small child or toddler for the reason that He, too, is untouched by any sins or virtues just as a child is. Meditating on the inner sound, the practitioner upon entering into the divine conduit (Sushumna) passes sequentially through different spheres of sounds in the increasing order of their subtlety or fineness to eventually arrive into the realm of the Subtlest Sound and is able to realise God in the end.

Verse:

“Gagan mandal mein aundhA kuvAn, jahAn amrit kA vAsA |
SagurA hoi so bhar-bhar pIyA, nigurA jAy pyAsA ||4||”

Translation:

In the inner sky (void or the Divine Door) there is an inverted well. It is closed at top, covered with the skull. There is a door to enter into the head from below; elixir of consciousness is found here. Only he who has sought refuge of a true Guru can sip this elixir, because only Guru can teach the way to that (elixir). The initiated can gain entry into this inverted well by practicing diligently the art taught by the Guru and is able to drink that elixir to his heart’s content. He, on the other hand, can not drink this elixir (can’t get access to it) and remains thirsty who has not had a Guru.||4||

Commentary:

This elixir (of consciousness current) is first perceived in the form of light and is got hold of by the inner eye (sight):

“VidvAn samagrIvashiro nasAgra drigbhrUmadhye | Shashabhridvimbam pashyannetrAbhyAmamritam pivet ||”
(Shandilya Upanishad)
[The learned person should hold his neck and head erect in a (vertical) straight line, see the moon within by keeping his gaze fixed in the front of his nose between the two eyebrows, and relish the elixir through his inner eyes.]

Verse:

“Gorakh bolai suNahu re avadhU, panchaun pasar nivArI |
ApanI AtmA Ap vichAro, sovo pAnv pasArI ||5||”

Translation:

Gorakhnath ji says, “Listen O yogi! Think of (reflect on) your own soul restraining the demands or urges of your five senses and preventing them from their outward scattering or wandering; and, thus, sleep peacefully (live without any worries).

Verse:

“AisA jAp japo man lAI | Soham soham ajapA gAI ||
Asan dridha kari dhAro dhyAn | Ahinisi sumirau brahma giyAn ||
NAsA agra nija jyon bAI | IdA pingalA Madhya samAI ||
Chhah sai sahans ikIsau jAp | Anahad upajai Apai Ap ||
Bank nAli mein Ugai sUr | Rom-rom dhuni bAjai tUr ||
Ultai kamal sahsradal bAs | Bhramar gufA mein jyoti prakash ||6||”

Translation:

Practice mental recitation with such an intensity that the mantra of ‘soham’, ‘soham’ is pronounced mentally, produced without your doing so out loud. Sit firmly in (the prescribed) posture and meditate. Contemplate day & night on the divine (knowledge). When His name is recited 21,600 times a day (incessantly through all the 8 pahars – division of time consisting of 3 hours each – of day & night) with the vital breath which extends in the Sushumna (the central of the three principal yogic nerves) up to the front or starting portion of nose (prAnavAyu or the vital breath is believed to extend up to a distance equal to twelve times a finger’s breadth from the two nostrils; hence, this vital breath or air is also said to be dwAdashAngul or “twelve times a finger’s breath”), then the divine Sound is perceived automatically, the Sun rises (is visualized) in the ‘bank-nAl’, the curved tube or the Sushumna, and the divine melody of innumerable varieties begins to vibrate through each & every pore of the body. When withdrawing inwardly, away from the six chakras located within the body, the surat or the current of consciousness comes to dwell in the sahasra-dal-kamal (the Region of the Thousand-petalled Lotus) and the bhramargufa or the brahma-randhra is illuminated with the radiance of the Self (Soul). ||6||

Commentary:

A healthy man breathes (nearly) 21,600 times a day (of 24 hours). Reciting (the sacred mantra as given by the Guru) 21,600 times everyday (that is, reciting the mantra with every breath) transforms one’s mental propensities making it inwardly, removed from the gross sensory objects, enhances his concentration power; such a man gets, automatically, to listen to the ‘anahad nada’ (divine sounds of countless types) within himself. (In fact) anahad nada is vibrating always, all the time, in each of us, but is not heard or perceived (by ordinary people) because of the agitation/ restlessness of and outwardly disposition of the mind. The process of practicing to listen to (or meditate upon) the inner sound is variously termed ‘nadanu-sandhan’, ‘surat-shabda yoga’, nirguna nama bhajan’, ‘nama dhyan’ etc. This means (of nadanusandhan) augments the concentration of mind, helps the surat or the current of consciousness ascend higher & higher gradually and ultimately takes it to God thus enabling it to attain total liberation. Upanishads have profusely sung the virtues of meditating on inner word or sound. Consider, for instance, the following hymns:

“Makarandam pivanbhringo gandhAnnApekshate yathA |
NAdAsaktam sadA chittam vishayam na hi kAnkshati |
Baddhah sunAda gandhen sadyah santyakta chApalAh ||”

(NadaBindUpanishad)
[Like a honey-bee which does not care for the fragrance or smell of the flower while it is sucking its nectar, the current of consciousness, which is always lost in listening to the inner divine sound, no longer craves for the outward objects, because it has been captivated by the charming sweetness of the inner word, and sheds its restless character.]

“NAda grahanatashchittamantaranga bhujangamah |
Vismritya vishwamekAgrah kutrachinna hi dhAvati ||”
(NadaBindUpanishad)
[By perseverant practice of nadanu-sandhan, attention gets completely absorbed in the inner divine sound. It forgets the objects of senses and strays not from the divine sound.]

“Manomattagajendrasya vishayodyAnachArinah |
NiyAman samarthoayam ninAdo nishitAnkushah ||

(NadaBindUpanishad)
[For a mind which keeps strolling wildly like a frenzied elephant through the garden of sensory objects, nada or the divine word acts like a mahaut’s sharp pointed hook to bring the crazy elephant (mind) under control.]

“NAdontaranga sArang bandhane vAgurAyate |
Antarangasamudrasya rodhe velAyatepi vA ||
(NadaBindUpanishad)
[To restrain or tie the mind behaving like a restless deer, the nada acts like a trap or snare. To arrest the mind acting like the rising waves on a sea, the nada is like the seashore (reaching where the waves are automatically broken).]

“NAsti nAdAtparo mantro na devah swAtmAnah parah |
NAnusandheh parA pUjA na hi tripte param sukham ||”
(Yogashikhopanishad)
[There is no mantra superior to the nada, no god greater than one’s own soul. There is no worship higher than searching or exploring God, and no bliss greater than contentment.]

“SarvachintAm parityajya sAvadhAnen chetasA |
NAd evAnusandheyo yogasAmrAjyamichchhitA ||”
(Varahopanishad)
[The seekers of the kingdom or the empire of yoga (or unison) should explore the nada precisely forsaking all other worries.]

“BIjAksharam param vindum nAdam tasyopari sthitam |
Sashabdam chAkshare kshIne nihshabdam paramam padam ||”
(Dhyanvindupanishad)
[The ‘bindu’ or the absolute point is the seed of all the alphabets. Nada is situated above (beyond) the bindu. The nada, too, is lost or disappears in the Soundless State, the eternal Brahma.]

“Aksharam paramo nado shabdabrahmeti kathyate |”
(Yogashikhopanishad)
[The indestructible supreme nada (AnAhat NAda or the Quintessential Unstruck Sound) is also called shabda-brahma.]

“Dve vidye veditavye tu shabdabrahma param cha yat |
ShabdabrahmaNi nishNAtah param brahmAdigachchhati ||”
(Brahmavindupanishad)
[Two sciences or fields of knowledge are worth learning – one is the shabda-brahma and the other is the Supreme Brahma or God. He who has become adept or accomplished in (the practice of) shabda-brahma attains to the Supreme Brahma (God).]

“Shabda khoji man vasha karai, sahaj yoga hai yehi |
Satta shabda nij sAr hai, yah to jhUthI dehI||
YahI badAI shabda kI, jaise chumbak bhAya |
BinA shabda nahi Ubarai, ketA karai upAya ||”
(Sant Kabir Sahab)
[To subjugate the mind by exploring or practicing to perceive the shabda is the natural or spontaneous yoga. The true shabda is one’s essence, while this body (which we treat as our own) is illusory, fictitious, or unreal. The specialty or the greatness of the shabda lies in that it acts like a magnet (attracting the practitioner’s attention or the current of consciousness making it focused or concentrated). Total emancipation is not possible without the help of shabda, regardless of all other efforts.]

“SAkati nari shabad surati kiu pAiai |
Shabad surati binu Aiai jAiai ||”
“Dhuni anandu anAhadu bAjai |
Guri shabadi niranjanu pAiyA ||”
(Guru Nanak)

[How can a man who has no guru perceive the shabda or nada? Without having perceived the shabda he remains trapped in the (painful) cycle of transmigration.

The blissful, joy-giving shabda is ceaselessly ringing within. Having perceived the shabda, as taught by Guru, one attains to God who is beyond all sorts of illusion.]

More Verses---Sayings of GorakhNath:

“KhAe bhI mariye anakhAye bhI mariye | Gorakh kahai putA sanjami hI tariye ||7||”

Translation:

Overeating leads to death, and so does fasting. Therefore, O Son! says Gorakhnath Ji, only those who exercise restraint, and adopt the middle path (of neither overeating nor fasting), get rid of miseries.||7||

Verse:

“DhAye na khAibA bhUkhe na maribA |
Ahinisi lebA brahmagini ka bhevam ||
Hath nA karibA, pade na rahibA |
YUn bolyA Gorakh Devam ||8||”

Translation:

Do not hanker after eating, do not eat too much. Do not remain entirely hungry either. Keep on practicing, day and night, the secret art of meditation which leads to visualization of the Divine fire (light) within. Neither subject your body to extremities or obstinate practices, says Gorakhnath Ji, nor keep on sleeping the whole day (or be lazy). ||8||

Verse:

“Kai chalibA panthA, ke sIvA kanthA |
Kai dharibA dhyAn, kai kathibA jnAn ||9||”

Translation:

Lead a life of moderation irrespective of whatever you do – whether you are walking on road, stitching the rags, meditating, or teaching others. ||9||

Verse:

“Habaki na bolibA, Thabaki na chalibA, dhIre dharibA pAvam |
Garab na karibA, sahajai rahibA, bhanant Gorakh rAvam. ||10||”

Translation:

Do not talk hastily, do not walk hastily. Keep your feet mildly & slowly on the ground. Do not be vainglorious, conceited or arrogant. Live a natural and plain life, exhorts Gorakhnath Ji ||10||

Verse:

“Gorakh kahai sunahu re abadhU, jag mein aise rahaNA |
Ankhe dekhibA, kAne sunibA, mukh thain kachhU na kahaNA ||
NAth kahai tum ApA rAkho, hath kari bAd na karaNA |
Yahu jag hai kAnTe kI bAdI, dekhi drishTi pag dharaNA ||11||”

Translation:

Gorakhnath Ji says, “O hermit! Listen! Live thus in the world (like an onlooker) – see with your eyes, hear with your ears, but say nothing (that is, do not get involved in all the drama).” ||

Gorakhnath Ji further says, “Live alertly in this world. Do not argue or debate. This world is a garden of thorns, so look well before you keep your foot down (i.e. watch well before you act). ||11||

Verse:

“Man mein rahanA, bhed na kahanA, bolibA amrit bAnI |
AgikA agini hoibA abadhU, ApaN hoibA pANI ||9||”

Translation:

Abide within, do not speak out (unnecessarily), and talk sweetly. Ignorant people would vent anger at you, but keep your cool, retain your politeness. ||12||

“Avai sangai jAi akelA | TAthain Gorakh Ram ramelA ||
KAyA hans sangi hwai AvA | JAtA jogI kinahu na pAvA ||
JIvat jag mein muA samAN | PrAN puris kat kiyA payAN ||
JAmaN maraN bahuri viyogI | TAthain Gorakh bhailA yogI ||03||”

Translation:

The conscious soul comes into this world accompanied by, or attached to, a body; but while leaving the world it departs alone leaving the (gross) body behind. This is why Gorakh Nath, rejecting all attachment to the body & bodily pleasures, keeps himself engrossed in, or takes delight, in Ram or God alone. Accompanying body the soul came to this world. However, no one could see a yogi parting the world leaving his body behind. Such a yogi lives in the world like a dead or a lifeless person. Nobody is aware of where has the prAn purush (the conscious soul) gone. Seeing the inevitability of being born and dying again and again, and seeing the inevitability of painful separation from the body everytime, Gorakhnath turned a yogi severing all attachment with the body. ||2||

Commentary:

The pleasure of body is the same as the pleasure of senses. The joy that is derived out of this is a short-lived joy, evanescent joy. Therefore, we should get absorbed, renouncing this sensual pleasure, in the all-pervading Supreme Soul, or Ram; this would yield permanent bliss, eternal bliss. A yogi departs this world, throwing off all bodily attachments permanently. Nobody, neither angels nor the lieutenants of Yamaraj, the Death God, are able to find or catch him; they can catch hold of only such persons who are not yogis. Such souls, being under the subjugation of death, have to leave, though unwillingly or against their will, the gross body & the world, controlled by the force of death. However, such souls, even after death (of the body), remain tied to other types of body namely, the astral body, the causal body and the supra-causal body; and even the desire to remain attached to the gross body persists. Therefore, it will keep on assuming, or getting tied to, (newer) gross bodies by getting born again and again and being caught by the messengers of the Death God again and again. A yogi, on the other hand, by attending satsang, serving the Guru and practising the ways to unite with the God comes to realise the evanescence and the traumatic end of all the gross bodies and attraction for related enjoyments, and, therefore, completely renounces all sorts of such attachments. Thus, he, with the grace of Guru and God, becomes his own master…and when he departs this world, at his own free will, he does so snapping all the worldly and bodily ties; nobody can catch hold of such a Yogi. The very cause of his rebirth is annihilated and he attains total freedom by merging into God:

“PrayAnkAle manasAchalen bhaktyAyukto yogabalen chaiv | Bhruvormadhye prAnam Aveshya samyak sa tam param purushamupaiti divyam ||”
(Shrimad Bhagvad Gita, Chap. 8 Hymn 10)
[He who, at the time of his death, fills his mind with devotion and focuses/ concentrates the currents of consciousness at (a point in front of) the centre of the two eyebrows by the power of Yoga, attains to that Supreme Being, that is, God.]

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