01 02

Top of Form

SANTMAT

(Faith Of The Sants)

Santmat

THE PHILOSOPHY OF SALVATION

(MOKSHA-DARSHAN)

Author

MAHARSHI MEHI PARAMAHANS

Translated by

SATYA DEO SAH.

Publisher

ALL-INDIA SANTMA SATSANG MAHASABHA

Price-25

03 04

PublisherAll India Santmat Satsang MahasabhaMaharshi Mehi Asharam Kuppaghat,

BHAGALPUR-3

Bihar (India).

(All Righ Reserved)

Price-25

Printed at :-

Shanti Sandesh Press Maharshi Mehi Asharam

Kuppaghat,Bhagalpur-3 (India)

With Deepest Reverence

DEDICATED TO

*

SADGURU MAHARSHI MEHI PARAMAHANS

Whose Supreme Grace is my life’s life.

“Tvadeeyam Vastu Gurudevam tubhyamevasamarpaye”

Thine object is offered to thee O Lord Sadguru!

Satyadeo

05 06

HkwfedkHkwfedkHkwfedkHkwfedkHkwfedkckY;dky ls gh esjh vfHk#fp vkè;kfRedrk dh vksj jgh gS A

T;ksa&T;kas mez c<+rh xbZ] oSjkX;&Hkkouk Hkh c<+rh&c<+rh izcyre :i esaifj.kr gks xbZ A iQyLo:i lu~ 1904 bZ0 esa eSaus fo|ky; ifjR;kx djxq#&'kj.kkfJr gks laU;kl ys fy;kA rc ls 1938 rd dh vof/ esalRlax] ln~xzUFkkoyksdu] lar&ln~xq#&lax ,oa lk/uk ls ekè;e ls vè;kRefo"k;d Kku dk tks eq>s cks/ gqvk] mlh dk izfrfuf/&Lo:i lRlax&;ksx*uke dh ,d iqLrd eSaus rS;kj dh A

blds izFke Hkkx esa osn] mifu"knkfn laLd`r ln~xzUFkksa ds eks{k&/eZ laca/h lnqins'k gSaA f}rh; Hkkx esa ipkl izkphu larksa] egkRekvksa ,oaHkDrksa dh vuqHkwr okf.k;k¡ gSa A r`rh; Hkkx esa gekjs ledkyhu larksa vkSjfo}kuksa ds mÙkeksÙke opu gSa rFkk prqFkZ Hkkx esa eSaus Lokè;k;] lRlax ,oaLokuqHkwfr ds vk/kj ij ijekRek] czã] tho] izd`fr] ek;k] cU/] eks{k]ijekRe&HkfDr] vUrj&lk/u] lUrer dh mi;ksfxrk izHk`fr fo"k;ksa dkizfriknu fd;k gSA

o"kks± ls dqN izseh tuksa dk vuqjks/ Fkk fd mi;qZDr iqLrd ds prqFkZHkkx dk vk¡Xy vuqokn gksA esjs f'k"; Jh lR;nso lkg th us LosPNk lsbldk vk¡Xy vuqokn dj mu izseh tuksa dh bPNk iwfÙkZ djds vk¡XyHkk"kk&Hkk"kh txr~ ds vè;kRe&izsfe;ksa dh Hkh cgqr cM+h lsok dh gSAvuqokn&dky essa xw<+k'k;ksa ds eeZ os eq>ls iwN fy;k djrs Fks A vuqoknds i'pkr~ mUgksaus izks0 fo|kukFk feJ] LukrdksÙkj foHkkx Hkkxyiqjfo'ofo|ky; ls Hkk"kk fo"k;d la'kks/u Hkh djk fy;k gSA vUr esa eSaus Hkhbldks lqu fy;k gSA eSa Jh ckcw fo|kukFk feJ th dks vusdkusd /U;oknnsrk gw¡ A Jh lR;nso lkg th dks 'kqHkk'khokZn lfgr /U;okn nsrk gw¡ A

eSa vk'kk djrk gw¡ fd vk¡Xy Hkk"kk ds izseh eks{kkFkhZ tu bldksviuk dj ykHkkfUor gksaxs A

lRlax&lsod

es¡gh¡

INTRODUCTIONI have been inclined towards spirituality ever since

my boyhood. The feeling for renunciation gradually inten-

sified into the strongest urge. Consequently, in 1904 I re-

nounced my school for the life of a recluse through the

shelter of a spiritual preceptor. In the period between this

time upto 1938 the realization that I have had-through

Satsang (Association with Sants), the study of holy scrip-

tures, association with spiritual preceptor with realization

of God and spiritual practice of the knowledge concerning

spiritual ideas, is embodied in the book named ‘Satsang

Yoga’ which I composed.

Its first part contains the teachings of the Sanskrit

Scriptures such as the Vedas, Upanishads concerning the

way to salvation, The second part consists of the poems

expressing the experience of fifty ancient sants, sages and

devotees, The third part comprises the choicest teachings

of our contemporary sants and scholars. In the 4th part, I

have expounded such subjects as God, Divinity, Individual

soul, Nature Maya, (Illusion), Bondage, Salvation Devo-

tion to God, spiritual practice and the utility of Santmat on

the grounds of my own spiritual experience, satsang and

study.

For years some interested persons had been pressing

for a translation of the 4th part of the said book (Satsang

Yoga) into English. My disciple Shri Satyadeo Sah has

(d) (i)

willingly offered to translate it into English and has ren-

dered a distinguished service to the English speaking spiri-

tual aspirants of the world also. From time to time during

the course of his work he asked me to throw light on the

significance of more subtle facts. After the completion of

the work, he has got its composition slightly revised by

Shri Vidya Nath Mishra M.A. (Lecturer, P.G. Deptt.

Bhagalpur University). Finally, I too have heared it read

out to me from beginning to end. I offer many thanks to

Shri Babu Vidyanath Mishra. I offer thanks with blessings

to Shri Satyadeo Sah.

I hope the English speaking spiritual aspirants will

benefit by acknowledging it.

.

JAI GURU

The Translator to Readers

Dear readers,

The infinite riches of the deepest mystery of the Su-

preme Yoga, Supreme Knowledge and Supreme devotion

are scattered throughout in the little space of this invalu-

able book which is the ripest and sweetest fruit of the

Ultimate Experience acquired after long meditation and

penance by my great spiritual guide, Sadguru Maharshi

Mehi Paramhans. It is the over-flow of his Universal love

and kindness to mankind, (being inevitable for the sants),

to impart this higher knowledge to the world through this

book, so that its craved ‘Peace’ or ‘Shanti’ can be found

here, on this earth where there is a close struggle for exist-

ence, and hearafter too. I have an unflinching faith that it

will prove panacea for the suffering humanity suffering in

the coils if illusion (Maya), dancing everywhere with its

entire train of lust, anger, greediness etc. which cause rest-

lessness in the world. If it follows honestly the path adopted

by the sants with realization of the Divine (i.e, santmat)

dealt in this book, is bound to be released from these coils.

God is one and the way to Him, which also is

one, has been planted by Himself within human body

known to those who realize Him through this inner path.

So the views of the sants of all times and places are one

(i.e. santmat).

Satsang-Sevak

Mehi

(ii) (iii)

The book had been written long ago as the 4th part

of SATSANG YOGA in the Bharati (Hindi) language by

the author, Maharshi Mehi Paramhans. Afterwards, the

demand for its English version was pressed more and more

by some of the interested spiritual aspirants. And, now, it

is in your hand.

Though the task of translating the spiritual ideas of

this book into English language for such an inexperienced

youngman like me is difficult, yet it became possible for

me I think, by the grace of God.

The language has been kept simple as possible and the

ideas too have been explained wherever necessary through

foot-notes, so that even he, who is not quite at home in

English language of the English speaking world, may read

and understand the secret and significance of the supreme

Yogic cult and spiritual discipline and have the understand-

ing of the path to Greatest Good. To clarify the deep mean-

ings, Some use of technical words has been made, such

as, Organic and Inorganic for Sagun and Nirgun (divini-

ties-i.e. qualified and unqualified divinities).The reason

behind this is that just from of the various organs is called

body so the from of these three Sat, Raj and Tam is called

Nature (triple Nature). The three qualities are like organs

which in combined form are called Nature. The book

should be gone through from the beginning to the end for

a clear understanding.

I own the entire fild of my gratitude with deepest

reverence to my Great Spiritual Guide, Sadguru Maharshi

Mehi Paramhans whose Supreme grace is my life’s life

and which only imparted to me the ability to understand

such difficult ideas and translate to them into English. Not

only this, I cannot find a limit to my pleasure and my

blessedness that this translation has been revised twice

from beginning to the end by his extremely minute

obsrevative sight with a view of correction of the ideas

expressed in English and it has won his appreciation which

may be seen in the introduction wretten by himself. I have

been feeling the fragrance and inexpressible solace of bliss

in the boon of his uttermost affection and love to a child

like me.

I am grateful to those circumstances also which

inspite of discouraging me have only strengthened my heart

and patience.

I owe my gratitude to my great brothre Baba

Santsevi, the Vice-president of All-India Santmat Satsang

Mahasabha, who encouraged me on this path giving me a

helpful dictionary and fruitful goodwishes, and Shri Anandji,

the Secretary of All-India Santmat Satsang Mahasabha and

Maharshi Mehi Ashram Kuppghat, Bhagalpur-3 who first

informed and inspired me of the desire for attempting an

English translation of the Hindi text of the Reverened

Sadguru Maharaj.

(iv) (v)

I cannot forget my reverened teacher, Shri

Vidyanath Mishra M.A. lecturer (P. G. Deptt, Bhagalpur

University) who has shown his great love and affection to

a student like me, expending his valuable labour in revis-

ing its composition. I owe my entire gratitude to him.

I thank Shri R. N. Singh (Asst. Professor, College of

Engineering Bhagalpur, and Shri Bhagwat Prasad Jaiswal

M. A. B. L. who co-operated me in preparing the press-

copy and Shri Babu Udit Narain Chaudhary and Shri Babu

Ram Sundar Singh who took care of its printing during the

days of my sickness.

I apologise to the readers for the mistakes still left in

most of the earlier parts of the book. This has been due to

the lack of are alert eye in proof-reading because of my

prolonged sickness at the time of its printing. I wish to

assure you a much better form in the next edition.

Jai Guru.

Satyado Sah,

Maharshi Mehi Ashram,

Kuppghat, Bhagalpur-3

1-10-1966.

iwT; Jh larlsoh ckck dk vk'khokZniwT; Jh larlsoh ckck dk vk'khokZniwT; Jh larlsoh ckck dk vk'khokZniwT; Jh larlsoh ckck dk vk'khokZniwT; Jh larlsoh ckck dk vk'khokZnAAA AA AA AA A¬AAA AA AA AA A

fiz; Jh lR;nso th ij ije iwT; Jh ln~xq#nso th dh vuq{k.k

vuqn`f"V jgh gS A ;gh dkj.k gS fd vusdksa vM+pu] my>u ,oa >a>Vksa

ds >a>kokr esa Hkh bUgksaus mudh vuqHko&fl¼ ok.kh dk liQy vk¡Xy

vuqokn dj vk¡Xy&Hkk"kk&Hkk"kh tu ds vè;kRe&iFk esa izdk'k&LrEHk

izLrqr dj fn;k gS A

iwT; egf"kZ th }kjk izz.khr ^eks{k&n'kZu* esa izHkq&izkfIr ds mu

ljyre ;ksxksa dk izfriknu fd;k x;k gS] tks ije lR; vkSj foKku&lEer

(scientific) gSaA blds vè;srk izLrqr xzUFk esa ,d u;h fn'kk ik,¡xs] tgk¡

ls muds thou dh dY;k.kh eksM+ vkjEHk gksxh A

var esa] Jh lR;nso th dh vè;kRe d`fr] vè;olk;h o`fÙk vkSj

lkfÙod /`fr ls izâ"V gkss] eSa mudks 'kqHkk'khokZn lg vusd /U;okn

nsrk gw¡ A

^larlsoh*

mikè;{k&v0 Hkk0 lUrer lRlax egklHkk]

egf"kZ es¡gh¡ vkJe dqIik?kkV] lw;Zeksgu uxj

Hkkxyiqj&3 fcgkj] (Hkkjr)

(vi) (vii)

Reverened Santsevi Baba's Blessings|| OM ||

Shri Satyadeoji has always been under the benevo-

lent eye of most reverened Shri Sadgurudeo. This is the

reason why he has succeeded through the thick of impedi-

ments and adverse circumstances in erecting a light-house

on the path of spiritual pilgrimage for English speaking

people by successfully translating his thoroughly realized

and experienced wisdom.

'Moksha-Darshan' (The Philosophy of Salvation) ex-

pounds the simplest methods of Yoga which are conclu-

sively true and scientifically valid. The readers will find a

new direction in the book from where their lives will be-

come oriented to beneficient ends.

Finallly, in extreme felicity over satyadeoji's spiri-

tual creation, studious nature and sublime patience, I offer

him many thanks with blessings.

'Santsevi'Vice-President

All-India Santmat SatsangMaharshi Mehi Ashram,Kuppaghat,Suryamohan Nagar,Bhagalpur-3, Bihar (India)

I feel grateful to Shri Satyadeo Sah for having engaged me

in the little help he had from me because, however small my

contributions has been to his work in the shape of little sug-

gestion towards improving the composition, I have the satis-

faction that it has been worth while and dedicated to a lofty

aim.

Incomparably greater is the sense of enlightenment I have

had in course of comparing the translation with the original,

the sense of beging in direct contact with traditional wisdom

garnered by Maharshiji and given the speech of an earnest and

immediate experience. Here in a nutshell, I feel, is the vivid

quality of a perennial spiritul wisdom, essentially of India, to

which modern European writres and thinkers such as Romain

Rolland, Yeats, Eliot, Jung and Huxley seem to turn for con-

solation.

The value of such a translation lies, not in the merits of

composition (which has been a difficult ordeal for Shri

Satyadeo Sah mainly because of the difficulty of turning any

such wisdom into foreign idiom), but in its offering to for-

eigners and to English speaking Indians that central insight into

spiritual experience that seems to be stirring in the works of

so many contemporary writers.

I congratulate Shri Satyadeo Sah for his patience and

dedication to this ideal, and offer him my best wishes and bless-

ings. Vidya-NathMishra3-10-66Lecturer

Dept. of Post Graduate

Studies in EnglishBHAGALPUR UNIVERSITY.

(viii) (xi)

(a) (b)

CONTENTS.

[Any one desirious of undertaking an exploration of

the profound secrest Supreme Yoga, knowledge, and de-

votion, will find within the compass of this short book a

lucid exposition of the subject based on a thorougly real-

ized exprience of this kind. The instructions offered here

will prove a parctical guide to peace for any soul in quest

of Divine Wisdom.]

Subject PageNo.

1. SHANTI (Ultimate Peace), SANT and SANTS' FAITH

........... 1

2. Yoga of Sound as special characteristics of SANTS'

FAITH............ 2

3. Ultimate Spiritual State and twin-Nature...............7

4.Individual soul and Universal soul (Supreme), Self and

Non-Self, field (kshar) and knower of field (Kshetrajna)

............ ................. 9

5.Causal and Super-Causal, attainment of the Supreme

Sovereign... ........ ........... 10

6.Perishable (Kshar) and Imperishable (Akshar) ..... 12

7.Devine Desire (Spiritual Wave) and creation ....... 12

8.Omkar as Sound Brahma, Spheres of Nature and thire

centres, char acteristics of sound, connection between

Microcoasm and Macro cosm ............ . 13

9.Central sounds of spheres and their leading up to the

Supreme ..... ....... .......... 16

10.How Nature is Unoringinated; body of oneliness (Up-

per Nature) is Conscious ..... 19

11.Infinity and Soverignty ......... 20

12. Inward motion is devotion; one-pointedness is the

conantration of mind ... ........ 22

13.Mind and consciousness-force, to take support prima-

rily of that sphere to which one belongs ................ 23

14.Yoga of Vision and the Secret Divine Vision ........25

15. Practice of Yoga of Sound and its effect upon mind,

five capital sins, exploration of Sound ................ 27

16. Devotion to Sagun (qualified or Organic) and Nirgun

(unqualified or Inorganic), Supremacy of the Nameless

State of the Upanjshads and Kshetrajna Tattva of Shrimad

bhagvadgita ........ ........ 29

17. The practice of other material sounds except the Es-

sential Divine Sound is also necessarly. Yoga of Vision is

easier thane the Yoga of Sound ............... .... 31

18. Non-attainment of the Essential Devine Sound in the

sphere of Non-conscious Nature, Yoga of Sound also leads

to the Divine realm of Light ............. ............. 32

19. Essential Divine sound and its uniqueness ..........33

20. Material sounds and their pluralit ............. .. 35

21.The sweeteness of sound, dissolution of plurality of

sound in the State of Oneliness (Upper Nature), devotion

to spiritual perceptor and greatest good .... .... 39

1

22. Recognition of Sadguru and his superioriy, his character's

influence upon disciple ... 42

23. His necessity and support .......... ........... 44

24. Guru's importance and glories, devotion to him .. 45

25. Utility of SANTS' FAITH, sell-identity of differtnt gods

........... ........ 51

26. Method of the Yoga of Sound, Yam and Niyam ...52

27. Closeness of the there i. e. eye, mouth and ear, medi-

tation, and respiration ......... ......... 54

28. Spiritual practitioner should be self-supporter, leaving

up of the intoxiccants, meat and fish is necessary.... 57

29. Pure self-existence and its immobility .... 58

30. Means to realize God in brief ......... ..........62

31.Omkar a detailed exposition ......... ............ 70

32. Devotion to Sagun, to Nirgun and to Nameless be-

yond these both ........ ......... 74-93

THE PHILOSOPHY OF SALVATION

1. Stillness or motionlessness (steadiness) of mind

is called SHANTI1 ('kkfUr)]

2. He, Who attains SHANTI is called SANT2 (lar)]

3. The creed or faith of the Sants is called

SANTMAT (lUrer)

4. The urge for attaining SHANTI is natural in the

human-heart.

In ancient time, under this inspiration, the ancient

true Sants made a complete search for shanti and expressed

their will-considered opinions for its attainment in the

Upanishads. Similar to these views, sants like Kabir Sahab

and Guru Nanak Sahab etc, also described the views in

languages like BHARTI3 and Panjabi etc, for the good of

the general people. Only these thoughts are called

'SANTMT'. But only the hymns of Upanishads have got

to be taken for granted as the ground work of SANTMAT

; for the highest wisdom and the special means of the

'Investigation of the Divine Word-Sound' or the 'Yoga' of

concentrating the consciousness-force into the Divine

word-sound'1 (Nadanuasandhan or Surat Shabda Yoga)

which leads to the state of that highest wisdom of which

SANTMAT has its unique dignity, are still undimmed only

1. Serenity, peace, perfect tranquility i.e., complete freedom fromdisturbance, perfect calmness, the state of stable mindedness.2. The purest soul that has realized God, not an ordinary saint.3. Hindi.

(c)

on this ground work of the immemorial ages. It will be-

come impossible to doubt the above statement after a careful

study of all the three parts, first, second and third of the

SATSANG-YOGA. The difference among the views of

the Sants seems due to their (Sants') appeararnces at dif-

ferent times and places ; and giving different names to

each of such views (Santmat) according to their (Sants')

names by their followers, due to their excessive admira-

tion for their spiritual preceptors. But ultimately it would

be settled that there is an unbreakable unity in the spiritual

views of all the sants if the essential and basic principles of

the SANTMAT are taken into account avoiding the sec-

tarian sentiments separating exteriors from the interiors of

thought. The ultimate state of all the sants is only that of

which article 11 speaks, and all the means to attain that

state (as described in articles 59 and 61) are found in their

sayings. The seeming difference to their (Sants') devotion

to various gods also disappear on understanding them ac-

cording to the views described in the article 86. The creed

is not acceptable as the creed of sant (Santmat) in which

the idea of the very state, which article 11 reveals and the

complete method of the 'Investigation of the Divine Word-

Sound' or the 'Yoga of concentrating the consciousness-

force' into the Divine Word-Sound (Nadanusan dhan or

Surat Sabda Yoga) to attain that state is not found, for

only these two the special and particular characteristics of

the creed of sants (SANTMAT). The 'Yoga of the Inves-

tigation of the Spiritual Word-Sound (nadanusandhan) has

been called also by the name 'Prayer by God's name'1

(Nambhajan) (See para 35). When God's name is described

as ineffable (akath) insensible (agochar) or inorganic2

(nirgunμwithout the three organs viz., sat, raj, tam of na-

ture i. e. of protecting or maintaining, creating aud de-

stroying), then the name (sound) can only be Essential

Word-Sound. As for instance-

¶vn"V vxkspj uke vikjkA vfrjl ehB uke fi;kjkAAThe Invisible and super-sensuous Name of God

(Divine Word-Sound) is extremely sweet and lovely.

(Guru Nanak)

¶cUnkSa jkeuke j?kqoj dksA gsrq dlkuq Hkkuq fgedj dksAA fcf/ gfjgje; csn izku lksA vxqu vuwie xufu/ku lksAA

· · · ¶uke :i nqb bZl mik/hA vdFk vukfn lqlkeqf> lk/hAA¸ [I make obeisance to the Divine Name, of the

1. Name is word through which any one is recognised God's Nameis that very word-sound through which He comes into direct real-ization, recognition, that is, the (Divine Word Sound).2. Organic and Inorganic have their technical use in this book. In-organic here means-whthout the three organ viz., sat, raj, tam (lr~]jt] re) of nature i.e Nirguna, of protecting, creating and destroy-ing. Similarly, organic means-within the said 3 gunas or organs ofnature-i.e, Saguna. It is also called qnalified (Sagu ncontainedwithin the three gunas or qualities of the three fold or triple Nature)and unqualified (nirgun-devoid of the three organs or gunas or

qualities of the three-fold or triple Nature).

2 3

μ

Universal Being, Ram,which is the cause of the Sun, the

Moon and the Fire1. That Divine Universal Name is the

from of the Creator, Maintainer and Destroyer and the

soul of Veda, Inorganic (nirgun) unequalled and the abode

of the organs of Nature" (viz.to create) (Raj) to protect or

maintain (Sat) and to destroy (Tama).

Name and shape (form) both are the illusions of

God. Both these are beyond expression and have no be-

ginning time. The wise have practised them (by medita-

tion) -Sant Tulsidas.]

¶lUrks lqfejgq fuxqZ.k vtj uke A¸O dervotees! Pray to God by the Indicable Inorganic

(nirgun) Name1 of the Supreme.

(Daria Sahab Bihari)

¶tkds ykxh vugn rku gks ] fuokZ.k fuxqZ.k uke dhA¸One who has been struck by the overmelodious tone of

the hypersubtle wave of the Inorganic Free Name (of God).

(Jagjeevan Sahab)

5. All the spheres of the conscious (Chetan) and

Non-conscious (Jar) are finite (Saant) and unstable

(anasthir).

6. Beyond all the Finites there must be the exist-

ence of the Infinite.

7. The Infinite can never be more than one and

there can be no existence of any element other than this.

8. Only an Infinite Element can be without begin-

ning, (Anadi) by every way.

9. The existence of any other unoriginated reality

except this Unoriginated and Infinite Reality is absolutely

impossible.

10. It is absolutely possible for Him who is Infinite

in Form to possess endless power.

11.The Absolute Existence,who is beyond the Lower

(Non-conscious-Jar) and Upper (Conscious-Chetan)

spheres of Nature, who is Unoriginated and Infinite in His

very essence beyond the Organic and Inorganic (Nature),

possessed by the unlimited power, boyond time, space

and sound (word), names and forms, one without a sec-

ond and beyond the reach of mind, intellect and sences,

and on Whom this vast sphere of Nature moves like a

great machine, who is neither an individual nor manifesta-

tion and is without the obscure extension of illusion, (Maya)

beyond Whom there is on space, Who is Absolutely Eter-

nal, Absolutely Ancient and present from the beginning-

SANTMAT can accept only Him as Supreme Sovereign

God Lord of the universe), of the Ultimate Spiritual State

or the Ultimate Spiritual State itself.

12. Higher Nature or Conscious Nature or the state

1. d`lk.kq (Krishanu-fire); Hkkuq (Bhanu-sum), fgedj (Himakar moon); If the re,^Í* ri from d`lk.kq aa from, Hkkuq ] Bhanu and e* ma-from fgedj -himakar istaken out, then these words loose their proper meanings. So these threeLri, aa, and e* ma-are the cause of the three words dl.kq (Fire), (Sun) andfgekdj (Moon) respectively.2. That is this Divine Name.

4 5

of Oneliness of Upper Nature is devoid of the three or-

gans (or Gunas or qualities) of Nature and replete with

Reality, Intelligence and Bliss (Existence, Knowledge and

Bils,- Sachchidanandmaya) and the Lower Nature

(Trayagunmayi).

13. Sat (of maintaining), Raj (of creating) and Tam

(of destroying) are the three organs of Non-conscious

Nature.The equal combination of these three is called Na-

ture, Non-conscious Nature in its original form-Jaratmak

Mool Prakriti, Non-conscious Primordial Matter.

14. Supreme Sovereingn God is pervasive, that is

to say, He is pervading the entire sphere of Nature (Samast

Prakriti Mandal) but He is not limited pervading only the

pervaded (Vyapya i.e.Nature) His existence beyond the

pervaded cannot be imagined for He is Infinite, Eternal.

15. Supreme Sovereign God is the endless sea of

undivided parts (Ansi) and the divinity containing Exist-

ence, Knowledge and Bliss of Conscious Nature

(Sachchidanand Brahma), the Divinity which is called Om,

(Om Brahma- ¬ czã) the Divinity who pervades the uni-

verse (Purn Brahma) and the Divinity without and with

the Organs (i.e.,aforesaid organs) of Nature, (Agun and

Sagun), The Lord Bishnu (Eshwar) and individual soul

(Jeeva) are His inseparable parts as the sky-round1

(Mathakash), sky-urn2 (Ghatakash) and sky-sheet3

(Patakash) are the inseparable parts of the vast Total sky

(firmament).

16. Beyond all the diversities of pervaded Nature,

names and forms, and all the words like articulate (alpha-

betical) and inarticulate (sound), striken and unstriken etc.,

there is the state of bare Supreme Peace, which only is the

Incomprehensible Essential Existence (beyond the Con-

scious and Non-conscious) of Supreme Sovereign God.

This very Existence pervades partially all the coverings

where it has been named Universal self (brahma) and In-

dividual self (jeeva) according to the kinds of the cover-

ings. The individual self (jeeva, ansha) and the Universal

Self (Supreme, ansi) are certainly one in their very es-

sence but must be distinguished with the difference in

subtlety and infinitude which shall disappear in the disso-

lution of the coverings or forms.

17. Only the essential existence of Supreme Sover-

eign God is called 'Self' (atma) or self-reality (atma-tattva).

Except this reality all are reality of that is not self (non-self

reality) (anatma-tattva).

18. The Self is the d weller in all the bodies or

maintainer in all the coverings1 or knower of the body-

field an all the body-fields (i.e., Kshetrajna).

19. The body or the covering or the field (the levels

of being) and all things originated from it. all the subtle or

76

1. The vacant place within a home,2. Within a vessel and3. Within a cloth.

motor organs within and out of it are non-self.

20. Upper Nature (Conscious Nature), Lower Na-

ture (Non-Conscious Nature) and all the names and forms

which exist due to it as Microcosm1-pind, Macrcosm2

brahmand, Gross, Subtle, Causal, Super-Causal and

Oneliness (Kaivalya) (pure consciousness or the con-

sciousness free from non-consciousness) all of them are

non-self.

21. The extension of the non-self is called the

sphere of the coverings (Aachchhadan Mandal)

22. The Essential Existence of Supreme Sovereign

God can only be attained by going beyond the non-

conscious sphere of the coverings or forms. This Non-

conscious sphere of the coverings or forms exists in four

forms. They are called Gross (Asthul), Subtle, (Sukshma),

Causal, (Karan) , Super-Causal (Mahakaran). The ocean3

(vast realm) of Causal is called the Super-Causal.

23.The greatest good cannot be had unless the

Essential Existence of Supreme Sovereign God is attained.

24. As all the outer scenes of the world look coloured

by the same colour as of the glasses over the eyes, so the

individual soul under the shadow of the Non-conscious

coverings can have the apprehension of only the reality of

the coverings or forms (Aachchhadantattva) not of any

different reality.

25. Any form of the Organic (Sagun) and concrete

can not be Unoriginated, Infinite, Ultimate Reality or the

form of the entire extension of Supreme Sovereign God.

26. Smell, touch, taste and the articulate as well as

the inarticulate (i.e. sounds) (Dhwanyatmak) words of the

sphere of the three organs of Nature (i.e. triple Nature)

can be called Organic Unmanifest (Sagun nirakar). Parts

even greater than the greatest of its sphere cannot cover

the entire extension of Supreme Sovereign God.

27. Pure consciousness (Upper Nature) and the

Original Word originated from its centre can be called

devoid of the three organs of Nature or Inorganic

Unmanifest (Nirgun Nirakar), even by this (that is, by the

Unqualified Nature) Supreme Sovereign God cannot be

covered1. To hold that there is anything finite which can

comprehend the Infinite is irrational and illogical.

28. The Non-conscious Organic Nature or Lower

Nature transforms itself into various forms. So it is called

perishable and untrue (not eternal).

29. Conscious Inorganic Nature (Chetnatmak Nirgun

Prakriti) or Upper Nature is intransferable, so it is called

imperishable (Akshara) and true1. Supreme Sovereign God

1. Levels of being.1. That is body.2.Universe.3. The vast ctore of causal. If the Causal is supposed as a drop ofwater, the Super-causal is the ocean containing it,

98

1. Comprehended.

10 11

is beyond the true and untrue2 as well as beyond the

perishable4 and imperishable5.

30. The creation cannot come into existence unless

the Spiritual Wave or commotion (vibration) for creation is

raised in Supreme Sovereign God by Himself.

31. The spiritual wave or commotion (vibration)

must be with sound for the sound is inevitable to vibration

(i.e. the sound cannot leave the company of vibration).

The commotion must be full of sound and the sound must

be full of commotion (or vibration).

32. Only before the creation of both the Natures,

Upper and Lower, there must have been produced Original

Sound or the Original Inarticulate5 Word (Aadi

Dhwanyatmak Shabda) This very Sound is called

‘Om’(¬). True Word (Satya Shabda), Essential Word

(Saar Shabda ), True Name (Satya Nam), All-Pervading

Sound (Ram Nam) word in the beginning (Adi Shabda)

and Name in the beginning (Adi Nam).

33. The creation cannot come into being without

vibration and sound. Vibration and sound must inevitably

pervade all creations.

34. The word (i.e. sound) in the beginning must be

sounding at all time inevitably, ceaselessly and in the inner-

heart of the whole creation. This is exclusively decided.

This Sound is the essential basis of creation, all-pervasive

and true.

35. Out of the Unmanifest appeared the Manifest,

that is, out of the subtle appeared the gross. The subtle

naturally pervades the gross. Therefore, the Original Word

(the sound of the beginning) is all-pervasive.The Yogies

attain Supreme Sovereign God moving spiritually in this

sound, that is to say, through the medium of this sound,

the direct knowledge of the realization of Supreme Sovereign

God is attained, so, this sound is called Ram Naam. This

(sound) is essentially in all and is also intransferable. This

is why, this has been called the name of the Supreme

Sovereing Essential Word (Saar Shabda), True Word) and

(Satya Shabda) and True Name (Satya Name) in the

'Bharati sants’ Sayings and this has been called by the

ancient sages (Rishies) in the Upaishads as 'Om' (¬).

This sound of the beginning is called ‘Om’ in the world.

36.The essential characteristics of sound is to

gravitate the consciousness-force (i. e. individual soul-

jeevatma or surat) to its centre and it exists with the essential

qualities of its centre and adds its qualities to one who pays

attention to it.

37. There are two great spheres of Creation viz.

the sphere of Upper Nature or the State of Existence,

Knowledge and Bliss (Sachchidanand pad) or the State of

1 & 4. Upper Nature.

2 & 3. Lower Nature.

5. The sound which cannot come into articulation.

12 13

Oneliness or the State of Pure-consciousness

(consciousness free from Non-consciousness) Nature, and

the Lower Nature or the Sphere of the Non-conscious

Nature.

38. The Non-conscious or Lower Nature is divided

into four spheres viz. Super-Causal, Causal, subtle and

Gross. The original existence of this Nature is an equal-

balanced combination of the three organs of Nature. Nature

holds equilibrium in this stage. This stage should be called

Supra-causal. When any movement of organs in its any

particular portion takes place in this stage, that portion being

moved gets unbalanced. Therefore, this unbalanced portion

is called the confused sphere rather than Nature and there

does not any more remain the equal proportion of organs

(or Gunas) That unbalanced portion causes the creation

of Universe. So the said portion is the cause of the Universe.

There are the causes of so many Universes like this in the

original existence of the Non-Coscious Nature (Jaraatmak

Mool Prakriti). Therefore in its original existence, this can

also be called the Ocean of Causes1. When the flow of

creation flows thenceforth down from the causal existence

then it is called Subtle and coming down from Subtle it is

called Gross. Thus the four spheres of Non-Conscious

Nature come into creation.

39. There are five spheres in all in the whole

creation,-the four sphere of Non-conscious Nature with

the one of the Upper Conscious Nature viz. the sphere of

Oneliness of Upper Nature, Super-causal, Causal, Subtle

and Gross.

40. As the Macrocosm (Brahmaand i.e. universe)

is filled with the five spheres of Nature written in item No.

39, so the Microcosm (Pind-i.e. body) is also filled with

the same five spheres. On thinking about one’s waking

and dreaming condition, it is directly revealed that when

one lives in a particular sphere or leaves a particular sphere

of the microcosm, one lives or leaves at the same time, the

same sphere in the macrocosm. So if the consciousness-

force (Surat i.e. individual soul) will go beyond all the

spheres of microcosm, at the same moment it will already

have gone beyond all the spheres of the macrocosm as

well.

41. The sphere is impossible to be made unless and

until its centre is established.

42. There must be the five centre of the five spheres

as spoken of in article No. 39.

43. The centre of the sphere of Oneliness of the

Upper Nature is Supreme Sovereign God, Himself. The

centre of the Super-Causal is the meeting point of Super-

Causal and Oneliness of Upper Nature (Mahaakaaran and 1. Hindi Sants' Sayings 1. The vast store of Causes.

14 15

Kaivalya). The centre of the Causal is the meeting point of

the Super-Causal and Causal (Mahaakaaran and Kaaran),

the centre of the Subtle is the meeting point of the Subtle

and Causal (Sukshma and Kaaran) and the centre of the

Gross (Asthul) is the meeting point of the Subtle and Gross

(Sukshma and Asthul).

44. The creation comes into being only when the

flow of vibration for creation flows from its centre. The

flow cannot exist without its inevitable sound1. Therefore,

there must be the central sounds originated from their

centres spoken in article No. 39. The direction towards

which flows of all the said five central sounds move is

from above to below. Each of these sounds has the quality

to gravitate the consciousness-force to its centre (place of

origin). The Essential Sound or the Spiritual Word-Sound

has the quality to gravitate it to Supreme Sovereign God

and the other mentioned sounds which can be called material

(Mayavi) make one who pays attention to it, catch the

sounds of the higher levels than theirselves. Without taking

help of these sounds, the Essential Divine Sound is

impossible to be attained. If it is said that the Essential

Divine Sound (Sar Shabda) gives the message to be sent

by God, it will be proper to say with this that accept this

Essential Divine Sound each of the other central sounds

makes one catch hold of the sounds of levels higher than

its own.

45.The sound of the higher place reaches far down

below and the Subtle is naturally pervaded in the Gross

and at the same time, the Subtle flow is longer than the

Gross flow. For these reasons, the central sound of the

higher level (sphere) is exclusively definite like an arithmetic

calculation to be caught from the centre of the lower sphere

(by the consciousness-force i.e. individual soul). The

progressive consciousness-force cannot fall down through

the above mentioned practice.

46. The practice of the 'Investigation of Spiritual

Word-Sound' ore the 'Yoga of Concentrating the

Consciousness-force into the Divine word-sound' has been

described in the Upanishds and Bharati Sants' sayings only

for this reason that the Supreme may be attained by directly

achieving all the central sounds described in article No. 45

and being gravitated by them reach beyond all the spheres

of creation.

47. Nature itself also has been called unoriginated,

but not for this that it also is without beginning as Supreme

Sovereign God, but only because there is no time and

place for its origin because time and place can be created

not before but only after it. It appeared in Supreme

Sovereign God only for His spiritual and divine desire1.

So its origin and end is only in Supreme Sovereign God.1. That sound which naturally goes with vibration.

16 17

And Supreme Sovereign God is beyond Time and Place

and He is called the Origin even of the unoriginated. Nature

is called also by the name Finite Unoriginated.

48. Body or Microcosm is called the field (Kshetra)

and the soul (atma) is called the knower of the field

(Kshetrajna).

49. The Gross, Subtle, Causal and the Super-Causal;

these four fields or bodies are non-conscious. The direct

knowledge (realized knowledge) of the Supreme or of the

Essential self reality cannot be attained because it is

concealed by these coverings.

50.The body or the field of Oneliness

(Kaivalyasharir) is conscious1. This is nearest to Supreme

Sovereign God; that is to say, there is nothing except the

Supreme beyond this. It is quite possible to have the direct

knowledge of Supreme Sovereign God and of one’s own

self being with this Conscious Body. And that the self may

have the direct knowledge of one’s own and of Supreme

Sovereign God, there is no reason to doubt.

51.The extension of the Subtle is more than that of

the Gross. It is impossible to have more extension than

One, Who is essentially (in his very essence) Infinite and

Unoriginated. Therefore, it is the Subtlest of all

(Infinitesimal). The gross instrument cannot be able to

catch hold of the subtle or tiny element. All the organs of

outer and inner sense (hands, feet, mouth, sex, kidney-

these five are the (motor) work organs, and eyes, ears,

nose, skin and tongue— these five are the sense organs;

work organs and sense organs are the outer organs of the

senses. Mind, intellect, consciousness and ego—these four

are the internal organs of the seses) by which any work

within and without, can be performed, are infinitely more

gross than Supreme Sovereign God. He is absolutely unable

to be apprehended by these senses. It is impossible to know

Him directly while under the spheres of the senses and

Non-conscious Nature, therefore, He shall be attained

directly on extending one’s own self spiritually above all

these. For this reason, to attain Him directly, any of the

outer devotional practices is useless. The attainment of the

State of Oneliness of Upper Nature going beyond the

spheres or bodies of the Non-Conscious Nature is absolutely

impossible by outer means. And to surpass the spheres is

quite possible by the spiritual movement within body. For

this defined matter, the states in the waking and dreaming

stages are direct evidences. To say that Supreme Sovereign

God is All-pervasive and so He has already been attained

and to take any step without or within for His attainment is

irrational, and to say this also that Supreme Sovereign God

is All-pervasive with His own rays but He lives with His

own self in only one place, and so upto Him we have to

1-Immaterial, Super-mental, Pure Divine desire, not wordly mental desire. 1-It is completely free from non-conscious element.

18 19

travel; both of these statements are irrational and futile for

the above mentioned reason. The first one has not

perceived through his senses, he satisfies his appetite with

the sweets of high fancy and, the second does not think

that the sphere of the rays of limited one would also be

limited. That can not in any way be essentially Unoriginated

and Infinite. That there must exist one who is essentially

without beginning (Unoriginated) and Infinite is exclusively

settled by the highest wisdom. That the limited may govern

unlimited is not possible. Supreme Sovereign God can only

be recognized as Unoriginated and Unlimited. Why He

should be searched within one’s own self for His direct

attainment, has been described above.

52.To move spiritually within, leaving the coveries,

is to move towards meeting with Supreme Sovereign God.

This work is the special devotion to Supreme Sovereign

God or the infallible practice to attain the perfect knowledge

of the self. This spiritual practice is also called the inner

communion1 (Aantarik Satsang).

53.Hearing and meditation of the sacred knowledge

concerned with the devotion to the Supreme is inevitable

with the above means. Therefore to have outer communion

(Satsang).

54.The secret art of the spiritual practices and help

to this end should be obtained by serving the able spiritual

preceptor and it is most essential to practise this art regularly

and daily according to his given direction.

55.There is an automatic transition in the

transference from the stage of wakening to the stage of

dreaming and in this internal transition (inward journey)

the mental cares are left behind and a peculiar ease is felt.

Therefore, the internal transition and to this enjoy peculiar

ease is quite possible by leaving cares (worldly thoughts)or

concentrating the mind or being still in the onepointedness.

¶gS dqN jgfu xgfu dh ckrkA cSB jgs pyk iqfu tkrkA¸

(Threr is something mysterious in such living that in

sitting one walks). (Kabir Sahab)

¶cSB us jkLrk dkVkA pyrs us iqfu ikbZA¸

("He, who sat, finished his jourery; he, who walked,

could not find the way"), (Radhaswami Sahab).

56.When any thing is reversed from (indivdual soul

i. any direction, the thing naturally moves towards the

opposite direction. When the mind would be concentrated

from the Gross world and would become still in the one-

pointedness, it would move up to the Subtle world, opposite

to the Gross world.

57.The consciousness-force (indivdual soul i. e.

jeevatma or Surat) is the mind as butter is in milk. The

consciousness-force will also move with the movement of

mind. The mind is subtle Non-conscious. It can’t go beyond1. (Internal efforts for tthe communion with Truth)

20 21

the non-conscious sphere of the Causal sphere. The

consciousness-force can move only within this sphere (i.e.

Causal) with the mind. The consciousness-force will be

able to move after this leaving the association of the mind,

for its own sphere is above the Non-conscious sphere of

Nature, from where it has come down.

58.The Name-Sound of Supreme (i.e. the Divine

Sound) has been described in article No. 35. The Original

Unstriken Word-Sound of the beginning is God’s own

Special Name that makes apparent His own reality or the

Name through which the direct knowledge (realized

knowledge) of the Essential existence of the Supreme can

be attained. Those articulate (alphabetical) words by which

Supreme Sovereign God and this Name-Sound are called,

are the names, which speak highly of the glories of the

Supreme Sovereign God and of the above mentioned

Name-Sound (Dhwanyatmak Naam). So these articulate

(alphabetical) names are called the names, which speak

God’s glories. These words only express the state and

characteristics of His and of His Special Name, but they

cannot be able to give the direct knowledge (realized

knowledge) of their Essential Existence.

59.It is natural for one to depend primarily on the

elements of the sphere to which one belongs. It will naturally

be easy for the dwellers of the Gross sphere to depend (or

to take support of) primarily on only the gross. So, to

concentrate the mind the practice of concentrating mind

should be exercised first by the help of mental repetition of

His articulate (alphabetical) name (manas Jap) and mental

meditation (manas dhyan) of any of His divine Gross Figure.

Supreme Sovereign God pervades all spheres of Nature

and the Universe (Macrocosm). All the effulgent (magnetic)

glorious and purest virtues of creation are His divine glories.

Having attained some ability of concentrating mind by the

aforesaid practice the practice of apprehending the subtle

support should be exercised to enter into the subtlity. The

‘point’ (bindu) is the subtle support. The point, is called

the existence subtler than subtle1 of Supreme-Sovereign

God. The mark indivisible and measureless is called ‘point’.

Actually, it cannot be marked even by the tip of the hair

externally. So even the mental meditation is incapable to

be practi ce this to mark something externally like a point

and seeing it. It is practised by the practice of the

concentraction of vision1.The practice of concentration of

vision need not be exteriorzed in any way. If the pupil of

the eye and eye-ball is distended, it brings pain and disease

in the eyes. The power to see is called vision (dristi). The

one-pointedness is attained by synchronizing2 both the rays

of the eye-sight into one point and staring at the meeting-

point with a steadfast mind. This is called 'the Yoga by the

eye-sight' (dristi yoga). The constant practice of this opens

1-Gita-Chapter-8,Vers-9...'anoraniam'.

22 23

the subtler or Divine Sight. In the Stage, stilled in one-

pointedness, it is quite possible to grasp the spiritual sound5

by the consciousness-force originated from the central point

of the Gross sphere or the meeting-point of the Gross and

subtle sphere for, having been stilled into the stage of subtlity,

the subtle sound is not impossible to be grasped. Sound

has a characteristic that it gravitates the consciousness-

force to its original place (place of origin). Because of this,

on having achieved this spiritual sound, the consciousness-

force will reach up to the State beyond the Sound (i.e.

Supreme Sovereign God), being gravitated by and through

the sounds. To achieve success in the said practice, the

service of the able spiritual preceptor (Sadguru), his

association, his supreme grace and intensive constant

practice of the meditation are most essential.

60.Although the Yoga of Sound (Shabda Yoga)

without the Yoga of vision (Drishti Yoga) has not been

described for practised in the Bharati Sants’ sayings or

Upanishds, it is still possible to attain the central sounds of

the Gross Sphere on some future occasion if the constant

and excessive practice of the Yoga of sound is exercised by

any one and, further, that practitioner will have the regular

path. The cause of this is that on attending to the internal

sounds, it comes into knowledge of the fact that all the

sounds, which are heard, come from above not from below.

And that same Central Sound too, flows from above. The

unsteadiness of the mind must be dissolved through the

meditation of sound.The mind enters into subtlety when it

becomes steadfast. It is no wonder that the mind, poised in

subtlety can grasp that central subtler sound. But the more

profound method should be known only as the method

described in the Upanishads and in Bharati Saints’ sayings.

The fall and degeneration of those who have come on the

path of internal sounds, is impossible. At the same time, to

succeed in the said practice, is impossible for one who will

ignore the uprightness of character (i. e. to keep oneself

safe from telling a lie, stealing, smoking and drinking,

violence and adultery is to maintain the uprightness of

character). To attain ultimately the Original Sound or

Original Word or the Essential Divine Sound, again to be

gravitated by it reaching its center; to attain the Super-

Sound state1, by grasping respectively the Central Sounds

of the lower spheres and proceeding on; has been described

in the Upanishads and Bharati Sants’ sayings, and at the

same time, this is rational too. Hence, the statement that

there might be any other way for attaining the State

1-The Yoga of Vision, the Yoga by eyesight, the Yoga of

concenteating vision, The meditation of Divine Light, the meditation

of point-all these are the same thing i. e. dristi-yoga.

2-Uniting

3-This is not the Divine Sound of the Consicious Nature.

24 25

transcending (Beyond) Sound, that is, the Nameless State,

(Anam Pad) is not acceptable and unless the Nameless

state (i. e. the Supreme Himself) is attained, the greatest

good can not be had.

61.It appears clearly from the means described that

the primary method is that of being devoted to the Gross

Organic Manifest Divinity1 and then to Subtle Organic

Manifest Divinity2 and then to the Subtle Organic

Unmanifest Divinity3 and finally to the Inorganic

Unmanifest Divinity4.

62.Mental repetition holy articulate (alphhabetical)

name and the mental meditation of a holy figure is the

devotion Gross Organic Manifest Organic Manifest Divinty.

The practice to be poised in the one-pointedness or to attain

the Divinity, subtler than the subtle is the devotion to Subtle

Organic Manifest Form Divinity. The practice to search all

other internal word-sounds Word-Sound is the devotion to

Subtle Organic Unmanifest (or formless) Divinity of Causal

and Super-Causal. The meditation of the Essential Divine

Word-Sound is the devotional to Inorganic Unmanifest (or

formless) Divinity. All the devotion practices practices have

their ends here. Unless all the devotional practices are

completed, to attain the Absolute Salvation or to do own

greatest good, reaching up to the Nameless State or to

Supreme Sovereign God is absolutely impossible.

63.The Sound or Name has originated from the

Soundless or Nameless. It is quite possible to the Nameless

State, by grasping the Name (Sound) and being garvitated

with it to the State.

64.It is irrational to accept the existence of anything

beyond this Nameless State and to accept the existence of

Soundless in any sphere of creation below this State.

65.It is only Nameless State (Soundless State) which

has been described as the Absolute State (Param Pad) in

the Upanishads. And no other reality can exist except this

reality which Shrimadbhagvadgita calls the knower of the

body-field (kshetraina). Therefore, it is worthless to take

for granted any other greater state than even the Absolute

State pointed out in the Upanishads and

Shrimadbhagvadgita. Although it is impossible to prove to

the contrary, yet, he who does not recognize it and does

not want to have faith in it, should prove to the world

rationally the existence of soundlessness in any sphere of

creation below the soundless or Nameless state and greater

reality than Self (i.e. knower of the body-field {ks=kK. Without

1. The Nameless state, Super-sound State, the State beyond the Sound,Soundless State, Supreme Sovereing Go are the same thing),

1. Asthul Sagun rup Upasana.

2. Sukshama Sagun rup Upasana.

3. Sukshma Sagun rup Upasana.

4. Nirguna Nirakar Upasana.

26 27

proving it rationally, it is improper to say that he has been

taught by his Guru (xq#μ Spiritual Teacher) about a higher

state than this state, than this state, described in the Upani

hades etc. Otherwise, oyhers would also say that he knows

of a gredescribed in the Upanishads etc. Otherwise, others

would also say that he knows of a greater state than the

one laid down.

66.It is beyond doubt that only the Essential Word-

Sound or the Original Sound leads to the ultimate state or

the Supper-Sound state. But this does not mean that this

forbids us to meditate other material word Sounds than the

Essential Word-Sound just because these Sounds are

material and so, the practitioners might be condemened by

their souls (i.e. come to extrme degeneration) for meditating

these material sounds. The statement about meditating no

other internal material sound except the Essential Word-

Sound is unacceptable for, neither is it rational nor deriving

from the Upanishads or the Bharati Sants’ Sayings. The

article Nos. 44, 45, 46, 59 and 60 explain this idea.

67.The practice of the Yoga of Sound is easier to

exercise than the Yoga of vision. It has been already

described that the Yoga of vision must be practised till the

one-pointedness is attained. But even being poised in the

one-pointedness, the view that the practice of the Yoga of

Sound after much more practice of the Yoga of vision is

unnecessary, for, the latter offers a hard path to walk on

for a long time.

68.Having been poised in the one-pointedness the

consciousness-force should be devoted to the internal

sounds. Both will gravitate to one particular direction, and

afterwards this point will be left behinds, for the

consciousness-force will have an extreme satisfaction to

drink of the nectorian sweetness of the internal Sounds

and then the consciousness-force will be engaged only in

the Divine Word-Sound. It is not harmful but only desirable.

69.The idea of grasping the Essential Divine Sound,

without taking help of the meditation of other internal (or

spiritual) Sounds, of reaching there spiritually only through

the Yoga of vision, from any sphere of the Non-Conscious

Nature, rationally unsupportable. Because, any one of the

concealments (or forms) of the Non-Conscious must

obstruct the direct knowledge (realized knowledge) of the

Essential Flow, that is, of the Pure Conscious energy. The

Original or Primordial Word or the Essential Divine Sound

has appeared before the Original Non-Conscious Nature

(Jaraatmak Mool Prakriti). So this flow of sound is the

Pure conscious energy.

70.Even on being enchanted by the sweet charm of

a chorus under a canopy decorated with various beautiful

scenes, an indirect observation of the scenes is inevitable.

Similarly, the scens of the non-conscious visible sphere

28 29

must be observed even when engaged in the meditation of

its sounds. This is because it has been said that "The light

is within the sound" (Dhwanerantergatam jyotiμèousjUxZra

T;ksfr) It is no surprise that only the constant meditation of

the sound makes the practitioner enter into the Divine realm

of Light. There is no great loss in not achieving the Light,

as the greatest loss is in not achieving the Sound.

71.The Essential Divine Sound is the super-natural

sound. It has arisen only from the existence beyond the

super nature1 . It has arisen only before the creation of the

macrocosm and microcosm2. It is impossible therefore that

in the articulate words (alphabetical words) which are the

effects of the microcosm of the human body or of material

substance, can immitate Essential Divine Sound. It is

impossible to take voices heard by pronouncing those

alphabetical (articulate) words of the Essential Divine

Sound, even a single one of them not being like the Essential

Divine Sound. The following couplets are of Radhaswami

Sahab.

vYykgw f=kdqVh y[kk] tk; y[kk gk lqUu A

'kCn vukgw ikb;k] Hk¡oj xqiQk dh /qUu AA

gDd lruke ?kuq] ikbZ p<+ lp [k.M A

lUr iQdj oksyh tqxy] in nksm ,d v[k.M AA

The Radhaswami Sahab-School takes-it for granted

that the word 'Om' (¬) is the word of Trikuti1 (f=kdqVh )]

¶jja (raran) is the word of ¶'kqU;¸ (shoonya-void) and ¶lksga

(Sohan) is the word of ¶HkWoj xqiQk¸ (Bhanwar guphaμ

whirlpool cave3 and "Satnam" of the Pure Spiritual Sphere4

(Satlok), And in the above couplets Radhaswami Saheb

points out that Mohammadan sages have pointed out the

word of the "Trikuti" as ¶vYykgw (Allahoo), "Ha" of the

¶'kwU;¸ (void) ¶vukgw Anaahoo) of the ¶HkWoj xqiQk¸ (Bhanwar

gupha) and ¶gDd&gDd¸ (Hakka-Hakka) of the Pure Spiritual

Realm i. e.(lryksd&Satlok) It certainly comes into knowledge

after a fair understanding of the above couplets that even

the sounds below the Essential Divine Sound cannot be

articulated by the human tongue what to speak of the

Essential Divine Sound. Some call "Satnam" as the sound

of the Pure Spiritual sphere, (SATLOK), others call the

same sound as "Hakka", "Hakka". If the former accepts

the latter’s statement, the former finds no occasion to

censure still another who calls 'Om' and 'Ram' as the word

of the same state (i. e. SATLOK) and to tell him that the

words 'Om' and 'Ram'are the words of lower sphere, not

of the Pure Spiritual Sphere. Hence to say any particular

1. The Supreme Himmself.

2. Universe and Body.

1.Subtel Sphere.

2. Causal Sphere.

3. Super-Causal Sphere.

4. The state of oneliness of theUpper Nature.

30 31

articulate word as the true copy of the Divine Sound is

irrational and unsupportable.

72.The description of many natural crude sounds

like of Veena,1 Murli (flute), nafeeri,2 mridang (drum),

scymabals, horn, sitar,3 sarangee,4 the peal of thunder and

the roar of lion, are described as the sounds of the their

intermediate spheres in certain Sants’ sayings. These words

do not belong to the same order in all the sayings; for

instance, the music of flute has been described as the sound

of the lower sphere in certain Sant's sayings the same

music has been described as the sound of higher spheres.

As- ¶Hk¡oj xqiQk esa lksga jkts eqjyh vf/d ctk;k gS A¸

The 'bhanwar gupha' (whirlpool cave, or the center of

whirlpool), is vibrating with the knowledge of ‘I’, that is,

'Soham' for the mystical flute is sounding continuously

therein. (Kabir Shabdavali, Part II)

¶xxu }kj nhlS ,d rkjk A vugn ukn lqus HkQudkjk AA¸

The ‘Divine Eastern Star’ is seen at the secret door of

heavens; there is heard the infinite endless melody of Divine

Sound.

Eightcoupletes-below the above lines and there

couplets before the liens-

¶tSlss eafUnj nhid ckjk AoSls tksfr gksr mft;kjk AA¸

That is, before the region of flaming Light, beyond the

brilliant light of stars and lightings and even brighter things,

just at the place where the colors of the five elements exist,

(in the upper limit) of the lighted portion of the medullary

(ajnachakra) or the lower limit of the Thousand leaved

lotus (Sahasradal kamal).

¶L;kgh lqjr[k liQsnh gksbZ]tjn tkfr taxkyh lksbZ A

rYyh rky rjax c[kkuks] eksgu eqjyh ctS lqgkuh AA¸

(?kV jkek;.k)

The five various divine colours are seen in the internal sky,

viz, black, red, white, blue, yellow, and the enchanting

wave of the spiritual sound is bursting with the melodious

thrill of flutes.”

(Ghat Raamaayan1)

After reading such descriptions, it is improper to say that

the saying of the Sant, is wrong or incorrect. And, so, it is

also improper to say that the views of all the Sants are not

‘one’. It is further more harmful to say that if the Sants

differ in their sayings, then any material sound apart from

the Essential Divine Sound should not be practised at all.

The complete growth of a tree exists in its sprout and the

existence of the sprout lies in its seed, similarly it has to be

taken for granted, that the entire extension of the Gross

1. A musical instrument like lyre.

2. Like clarionet.

3. Guitar.

4. Like lute.

32 33

world must exist in the Subtle world and that of the Subtle

world in the Causal. It is perfectly rational to have faith in

the fact that the existence of the sounds of the Gross sphere

is in the subtle and the existence of those of the Subtle is in

the causal. So the sound of the flute or any other internal

sound can possibly be heard in the lower or in the higher

internal spheres. There is no discrepancy if one described

the particular kind of sound in a certain internal sphere and

others described other sound in the same sphere. It is no

harm if we recognise that both reached the same place

through the one spiritual practice, that is, the practice of

spiritual sound. On understanding this, neither can the

descriptions of the internal sounds given by any Sant's be

said to be wrong nor can it be said, that they differ in their

views. Thirdly, to meditate only the Essential Divine Sound

without meditating the lower material sounds, is absolutely

impossible because neither is it rational nor in harmony

with any of the Sants’ sayings. Article 66 deals with the

fact that the Essential Divine Sound can never be grasped

unless the lower internal material sounds ate meditated.

73.Any of the material sounds as of the drum,

mardal,1 (a kind of drum), flute etc. cannot be accepted as

the particular internal sound of a particular internal sphere.

Therefore, only the names of the internal sounds are found

in the Upanishads and in all the Sants’ saving except one

or two (Radhaswami Sahab and Kabir Sahab). But it is not

found that these internal material sounds are the particular

sounds of the particular internal spheres and at the same

time, the Super-Sound State (or the Nameless State) is

inevitably described by all of them. After reading such

descriptions it is irrational and unsacceptable to say that

almost all to the Sants, except those one or two who

described the particular internal sounds of the particular

internal sphere had no complete knowledge of the spiritual

discovery of the spiritual sounds (that is, the Yoga of

Sound).

74.The sound of the Gross Sphere is sweet and

harmonious but the same sound of the Subtle sphere is

sweeter and more harmonious. Like this the sound of the

Causal and Super-causal spheres (till the point up to which

the plurality of sounds can exist) will be sweeter increasingly

and more harmonious. The plurality of sounds cannot be

accepted in the State of Oneliness of the Upper Nature. It

is rational to accept the existence of only one Super-material

sound of the beginning there because plurality is quite

impossible in the State of Oneliness of Upper Nature.

75.The acceptance of the Soundless State (or the

Nameless State), and the four practices viz. the mental

repetition of a holy articulate name (Manas Jap), mental1. Please see ^tho dk fucsjk* (Jeeva ka Nibera) of the (Gita Ramayan) by

Sant Tulsi Sahab on page 259 in the second part or the 'Satsang Yoga'. 1. A kind of drum.

34 35

meditation of a holy figure (Maanas Dhyaan), the practice

of concentrating vision (Drishti Yoga) and theInvestigation

of the Divine Sound (Nadanusandhan) to attain that state

are found in the sayings of the Sants. Therefore, the

method of all the mentioned four regular practices must be

accepted in the creed of Sants (SNTMAT).

76.Without achieving perfection in the practice of

the Investigation of Divine Word-Sound, Supreme

Sovereign God cannot be realized or the perfect knowledge

of the Self cannot be attained.

77.Without an unflinching devotion to preceptor

(Guru) the greatest good is impossible to be had, that is,

being perfect in the devotion to the Supreme with the help

of the Divine Word-Sound.

¶dchj iwjs xq# fcuk] iwjk f'k"; u gks; A

xw# yksHkh f'k"k ykyph] nwuh nkHkQu gks; AA¸

[Sant Kabir says that without the spiritual preceptor who

has attained perfection, the disciple can never attain

perfection. If the Spiritual Preceptor is rapacious and the

discipline likes him there is] double pain.

78.When the perfect and true spiritual preceptor

will be found, one’s greatest good will be achieved with his

guidance.

79.The meeting with the perfect and true spiritual

preceptor is equal to the meeting with Supreme Sovereign

God, Himself.

80.The perfect and true spiritual preceptor is that

Life-liberated1 great Sant-soul whose consciousness-force

has immersed into the Nameless State (Shabdateet Pad) at

the time of the perfect poise of mind (that is, in the time

of Samadhi2) -God (realizsd state), transcending all the

non-conscious concealments and while working whose mind

remains uninvolved (whimsless)— its consciousness-force

being connected with the Essential Divine Sound.

81.All the sciences except the sacred spiritual

science, by which Supreme Sovereign God is attained, are

not as beneficial as that leading to His attainment. All the

teachings of other material sciences can never be as

beneficial as a little teaching of the science of His attainment.

Therefore, none of the teachers can do good as much as

the spiritual teacher and for this reason, any other teacher

cannot compare with the spiritual preceptor or teacher1 . It

is not essential that the greatest of the scholars of only the

material sciences should have shattered his illusory internal

concealments or should have got any such instrument by

his material scholarship by which he can be able to pierce

his non-conscious shades or concealments; but, on the

other hand, a perfect and true spiritual preceptor must

1. That who has achived salvation in the life-time, the Salvation after

death is not supported by the sants (See paraμ103)

2. The state of the highest ecstay of the elimax of the spiritual trance

where the complete dissolution of the activities of mind exists.

36 37

possess these virtues (that he has already pierced the non-

conscious shades covering the spirit).

Even a spark of the holy art of shattering the internal

concealment (i.e. of attaining the Supreme given by the

perfect and true spiritual teacher is far more beneficial than

all the material sciences of the world.

82.The recognition of a perfect and true spiritual

preceptor is most difficult; nevertheless, to keep faith in

him and to accept him as the spiritual preceptor is not

improper as long as he has purity of character (i.e. rectitude),

practises constantly, daily and regularly the Yoga of sound

and can preach well the creed of the Sants. Without rectitude

or purity of character, in spite of possessing a lot of other

qualities, one cannot be accepted as the spiritual preceptor.

If unknowingly, he might have been accepted as the spiritual

preceptor, he must be deserted on one’s being aware of his

vices (bad character). His association is not favorable

because of his loose character inspite of his good intellectual

knowledge. The disciple is affected much more by the

character of the spiritual preceptor than by other qualities.

The constant rectitude, with the other associated virtues is

the gravity and preceptorship of the spiritual preceptor, in

its absence, is no more than cattle (cow, ox etc). The spiritual

preceptor lacking rectitude or the favourable necessary

virtues for a perfect and true spiritual preceptor, is a false

preceptor.

xq# ls Kku tks yhft;s] 'kh'k nhft, nku Acgqrd Hkksan~ cfg x;s] jkf[k tho vfHkeku AA1AAru eu rkdks nhft,] tkds fc"k;k ukfga Avki lcgh Mkfjds] jk[kS lkgc ek¡fg AA2AAHkQwBs xq# ds i{k dks] rtr u dhtS ckj A}kj u ikoS 'kCn dk] HkVdS ckjEckj AA3AA

[If thou hast to learn the holy science of attaining the

Supreme from the Spiritual Preceptor, sacrifice thy life to

the preceptor, for many souls having kept their pride lost

themselves in the current of ignorance.

Surrender thyself to him, who has no desire and

poised himself in devotion to God having forgone all his

ego-feelings.

Make haste in deserting the association of a false

preceptor for thou wilt wander times and again and will

not find the entrance to the Divine Sound.] (Kabir Sahab)

The result of accepting such a perfect and true

spiritual preceptor is immense, but the problem is that such

preceptors are rare. It is possible that on accepting a spiritual

preceptor wise, physically and spiritually pure and the

practitioner of the Yoga of Divine Sound, the disciple may

grasp his teacher's virtues slowly in his association, for the

association gives something of its own and the good-will of

the teacher will also do more or less good to his disciple

because it is also not impossible that one’s will-power can

1. The teacher who imparts the science to attain the Superme. (i. e.

sadguru)

38 39

affect another. It becomes clear that both of the instructions

of the teacher, on whose support one should sincerely

depend, and whose discipleship should be accepted, are

beneficial for the disciple, as conclusively said in the above

verse (couplet No. 2) and the couplet quoted in article NO.

77. The Spiritual Preceptor who merely practises

the Yoga of Sound but is careless of the spiritual knowledge

and purity of character (rectitude) is only harmful in every

way. Being aware of this fact, if any one accepts as spiritual

preceptor carelessly an intellectual but corrupted person,

he would be deprived of the necessary benefits which should

be had by a perfect and true spiritual preceptor. At the

same time, to save himself from going astray by himself

would be the heaviest task for him to perform. It can

sometimes be done by any steadfast learned disciple but

for the general mass it is impossible to be done (to save

oneself from going astray without the spiritual teacher’s

help).

It is obvious that one’s energy reaches the other and

one enriches the other’s physical power with the help of

his physical power, mental power with his mental power.

In that case, it is no wonder if one, who is spiritually high

can enrich and arouse the spiritual power of the other by

his spiritual power, can purify the other by his sacred

personal Aura or personal magnetism. In the first part, page

499 of the “Kalyan Sadhanank” there has been quoted a

saying from Amir Khushro.

"See, I also have been the holy presence of the Great

Spiritual Preceptor of the universe, Lord Swami Ramanand.

For my own preceptor Khwaja Sahab I had gone to see

Swamiji with an incomparable present to Panchaganga

ghat................Swamiji had imparted his merciful blessings

upon me - my heart became pure at once with his imparted

supreme grace my heart reflected the holy glimpse of the

Divine Light.” Mr. K. Narayan Swami Aiyar has translated

thus into English this Sanskrit hymn" “Etyuchcharant

samalingya sisyam jnaptimaninayat” of the third

Brahaman of the Mandal Brahmanopanishad, “Saying

this, he (the purusha of the sun) embraced his pupil and

made him understand it,” meaning that with this he (the

Purusha of the sun) embraced his pupil and made him

aware of that secret spiritual knowledge.” Mr. Aiyar has

also given a comment on this at the bottom of the page

“This is a reference to the secret way of imparting higher

truth”, meaning that to embrace is a hint of the secret way

of imparting higher truth (direct knowledge of the Supreme)

(Thirty Minor Upanishads, Page 252). It appears that the

disciple must benefit by his perfect spiritual preceptor’s

holy radiance (personal magnetism or personal Aura) his

higher knowledge and meditation-power. (i. e. the power

of eccentrating the consciousness-force). Due to the

40 41

authenticity of this fact, these two couplets have got a place

in the Ghat Ramayan, published by Sadguru Baba Devi

Sahab. Those couplets are following-

¶eqf'kZns dkfey ls fey fln~d vkSj lcwjh ls rdh A

tks rqHkQs nsxk iQge 'kgjx ds ikus ds fy;s AA¸

In these lines Sant Tulsi Sahab gives instructions to his

obedient disciple Taki. He says, “O Taki, be true and

satisfied on ignoring the illusory enchantments of the word

and then go in the shelter of a perfect spiritual preceptor

who will give you the secret knowledge to get into

Sushumna Nari (spinal chord).”

This (above) verse says as to whose discipleship

should be accepted. And the second -

¶rqylh fcuk dje fdlh eqf'kZn jlhnk ds A

jkgs utkr nwj gS ml ikj ns[kuk AA¸

In thie couplet Sant Tulsi Sahab says that without the

supreme blessing of any perfect spiritual preceptor the way

of salvation and the spiritual enjoyments of the super-natural

divine scenes is out of reach.This couplet says clearly that

without the supreme blessing of a perfect and true spiritual

preceptor the experience of super-sensuous spiritual world

cannot be had. And in the Varahopanishad, chapter

2,verse76 it has been said that without the supreme blessing

of the perfect and true spiritual preceptor, the detachment

from sensuality is hard to attain. It is hard to realize the

Truth and live in a state of realization of Divinity. The

worthiness of the service of the spiritual preceptor lies in

the fact that he should be inclined to offer such blessings

to him. Lord Buddha instructs in his book “Dhammapada”

about the service of the spiritual preceptor as such, “Men

should constantly serve him from whom they learn the

religion of Buddha just as the Brahmin worships the holy-

fire of the sacrifices” (26th instruction, No. 292). Sant

Charan Das has also said-

¶esjk ;g mins'k fg;s esa /kfjs;ks A

xq# pjuu eu jkf[k lso ru xkfj;ks AA

tks xq# fHkQM+dSa yk[k rks eq[k ufg eksfM+;ks A

xq# ls usg yxk; lcu lksa rkfM+;kS AA¸

[Keep this instruction of mine in your heart. Keep your

mind on the feet of the spiritual preceptor and dedicate

your body. If the spiritual preceptor rebukes you a million

times, do not turn yourself (from his service). Connect

your love with the spiritual preceptor and break your

attachment from all]. And Sadguru Baba Devi Sahab also

has published in the Ghat Ramayan-

¶;g jkgeafty b'd gS] ij igw¡puk eqf'dy ugha A

eqf'dy dq'kk gS jksc#] ftlus rqHkQs iath fn;k AA¸

(This path and its destination is love but it is not

impossible to reach because the remover of difficulties is

the one before you who has given you orders).

Although Sant and Great Souls are called Samdarshi

(indifferent to everything, equal-seer) like the waters of

42 43

the rainfall but as the waters of rainfall gather in deep ditches

and remain in them for a long time, so the showers of

Supreme grace of the Sants and Great Souls also flow

towards the devotees, and remain there in larger quantities

in those who are like deep ditches. The showers of the

supreme grace of Sants and Great Souls, no doubt, fall

upon all but, no wonder, if one of them becomes his most

popular votary and attracting him through his exclusive

devotion gets more of his grace. The first one, who is

careless of the gift is unfit for the gift as well; on the other

hand, the second cares much and tries with great care to

be worthy of the gift, which explains that why the latter

will benefit more than the former. This is the only known

secret of devotion to the spiritual preceptor in the Saying

of the Sants.

83.The devotion to the preceptor is natural for,

inspiration to serve with affection and behave humbly to

him, from whom any kind of learning is learnt, arises

naturally in the heart of the student. It is meaningless to

say anything against the devotion to the preceptor. It is

equally natural that the wise will desert the devotion to the

unworthy preceptors.

84.A spiritual practitioner (Saadhak) needs

essentially these four things; Satsang (association of pious

man), moral rectitude, (the purity of character-Sadachar),

service to the spiritual preceptor and meditation. Article

No. 53 deals with Satsang. To be immune from the five

deadly sins described in Article No.60, is called Sadachar

(rectitude). About the service of the preceptor, the prominent

thing is to obey him and about meditation article No.54,

55, 56, 57 and 59 say the needful. In the creed of the

Sants (SANTMAT), there is an intense eagerness to acquire

these four things. The most prominent even in these four

things, is the devotion to the spiritual preceptor, with the

help of which the rest three things are achieved.

85.The natural inspiration to be free from sufferings

and to attain Absolutely Peaceful Happiness is in the hearts

of all beings. Santmat has its utility in making one attain

that peaceful Happiness according to this inspiration.

86.It is said that the devotees of different gods have

their different gods whom they serve. Though all the gods

are different in their names and shapes, yet spiritually they

are not different. The devotee can never be perfect in his

devotion unless he realizes the ‘ Self ‘ of god. It is beyond

doubt that one has already attained the Supreme after

realizing the ‘ Self ‘ of his god. This ‘ Self ‘ can only be

realized by adopting the method described in article No.

84. Every god has his Gross, Subtle, Causal, Super-Causal,

aspects as well as oneliness Pure Self-Existence. The

devotee, who is always engaged in the external feature and

articulate name of his god and does not know how to

discover the self-existence of his god and does not try for

44 45

His attainment, will be deprived of the Supreme good, that

is, Salvation.

87.The practice of the 'Investigation of Divine Word-

Sound' (or the Yoga of concentrating the consciousness

force into the Divine Word-Sound) is not mere a child’s

play. Its full practice can never be exercised by a person,

who lacks in Yam and Niyama1. There must be material

sounds within the Goss body (Physical body) due to its

material vibrations. To know the full practice of the

Investigation of the Divine Word-Sound to meditate only

these sounds and to call useless the full practice of the

Investigation of the Divine Word-Sound for the attainment

of salvation is not proper ; to say that is to show one’s

inability in the proper apprehension of Yoga-knowledge.

To say that a person, who lacks in Yama and Niyama, can

succeed in exploring the Divine Word-Sound, is to go against

the sayings of the Sants and irrational too.

88.Truthfulness, non-violence (ahimas) not stealing,

(asteya), continence (brahmacharya) and not collecting

wealth except when most necessary (aparigraha)-these

five in all are called Yam. Purity within and without,

(sauch),Penance (tap), study of the spiritual sciences

(swadhyaga) and poising of mind in the meditation of God

(Iswar-pranidhan--these in all are called Niyam.

89.The substance of possessing Yam and Niyam is

also the substance of being immune from the five capital

sins described in article No. 60, and of serving the

preceptor, association of pious men (Satsang) and the

practice of meditation.

90.A sedentary practice by any posture of sitting

(Aasana) keeping the head, neck and trunk straight and

steady, must be exercised. Without a sedentary practice of

steady posture of sitting the meditation cannot be exercised.

91.The meditation should be practised being alert

of sleep, shutting the eyes comfortably, without turning

the eye-balls or pressing it in any way.

92.The practice of meditation must be exercised

regularly and daily in Brahmamuhoorta1, just after taking

bath in the day, and in the evening time. At the sleeping

hour in the night, one should fall asleep being engaged in

the practice, lying on the bed. Mental repetition of a holy

articulate name (Manas Jap) or mental meditition of a holy

gross figure (Manas Dhyan) even at the time of working is

good to practise.

93.Unless the premission of the spiritual preceptor

is abtained and ears not shut to external sound, the

Investigation of the Divine Word-Sound must not be

practised. The eyes and mouth should be kept shut at the

1. Please see Article No. 88 to understand Yam and Niyam. 1. The time, which is about 3 hours prior to sunrise.

46 47

time of mental meditation of a holy gross figure and the

practice to concentrating vision. After obtaining permission

to practise the Yoga of Sound (i. e. Nadanusandhan) by

the spiritual preceptor, the eyes, ears and mouth, all of the

three should be kept shut.

94.The practice of meditation alone can also stop

respiration, is directly proved in that the respiration becomes

slow at the time of deep thinking or being fully absorbed in

any matter. The result of exercising the practices: 'Purak'1

'Rechak2' and 'Kumbhak3' of the 'control of breath'

(Pranayam) is only to stop respiration. But this practice is

difficult to exercise. The consciousness-force become

perfectly concentrated by the stoppage of the respiration.

The consequence of the concentration has been written in

article No. 56. To practise meditation without practicing

'Pranayam' is to practise by easier means. In its beginning

'Pratyahar'1 will have to be exercised which means that

the point of the space where the mind will be concentrated

will have to be left and grasped again and again. This

constant repetition will afford naturally 'dharana'2. When

this 'dharana' begins to take a longer time that very

developed stage would be actual meditation and the

'samadhi'3 would be attained by grasping the streams of

spiritual sounds I the meditation described in article No.

60. In 'pratyahar' and 'dharana' the mind will be helped

by the Yoga of vision. The Yoga of vision has been described

in described in article No. 59.

95.In the stages of waking and dreaming, the vision

and respiration are active, mind is also active. In the depth

of sleep, the vision and mind are inactive, but the respiration

still does not stop. It is known by these natural means that

when the vision is active, mind is active, when the vision

becomes inactive, the mind also becomes inactive, and even

during the action of respiration, mind becomes inactive

when the vision is inactive. Therefore, it is proved that the

concentration of vision holds primary importance in

concentrating the mind. Mind and vision, both are subtle

and the breath is gross. Only due to this as well, mind must

be affected much more by vision than by the breath.

96.These are the four kinds of vision viz, the vision

of waking (jagratadrishti), the vision of dreaming

(swapnadrishti), mental vision (Maanas drishti), and the

secret Divine Vision (Divya drishti. On concentrating the

first three kinds of vision, the mind will be concentrated

and the secret Divine Vision will open. If the state of one-1. Drawing in air through one of the nostrils while the other is closed

with a finger.

2. Expelling out th inhaled air from the nose.

3. The process of suspending breath.

1.To regain the pre-position by and by.

2. The station of mind for a bit of time on that spot.

3. Realization of God (God-realized state.)

48 49

pointedness will continue still in the secret Divine Vision,

the mind will rise spiritually higher and grasp the spiritual

sound subtler than the subtle, will merge in it.

97.When the mind will merge, there would remain

the consciousness-force alone free from the association of

mind. Being without mind and being gravitated by the

streams of the spiritual sounds, the consciousness-force

will also merge in the Soundless State, that is Supreme

Sovereign God. The internal practices find their end here.

The supreme is realized, and work is over.

98.The practitioner should be self-supported. He

should live on his earnings of his own sweat. The best

thing for him is to cultivate a habit of keeping himself

content with a few things.

99.The practitioner should keep himself far from

the mental impulses like lust, anger, greediness, delusion,

egoism, irritation, aversion etc. and should possess mental

good, and pure virtues like mercy, good behaviur (sheel)1,

contentment, forgiveness, humbleness etc. This is the best

on the part of the practitioner.

100.Use of the intoxicants and eating of meat and

fish adds ignorance and unsteadiness in the mind of the

spiritual practitioner. A spiritual practitioner must save

himself from these.

101.The decision of what should be done cannot

come without wisdom. Without the decision of what ought

to be done, even the undesirable deeds would be done

which would stand in the way of one’s greatest good.

Therefore, this knowledge must be earned, which can be

had through study and good association (Satsang).

102.The Essential-existence of the Pure Self, that

is Supreme Sovereign God, is Infinite. There cannot be

any space beyond a thing, which is Infinite. Therefore the

argument that it may come from a certain place and go to

another place cannot be accepted. Because there cannot

exist two infinities. The Conscious Sphere is finite, it has

space beyond it. Therefore, it must be in the form of flux

as the sun’s rays and must possess the finite motion. That

portion of the Infinite, where the concealments or forms

disappear, is termed as liberated. The Gross physical body

is a concealment composed of Non-conscious Nature. It

lives till the consciousness dwells in it, without which, it

vanishes.

It is evident with this instance that the three other

concealments of Non-conscious Nature will also vanish if

the stream of consciousness does not exist in them. By the

practice of investigation of the spiritual sound, the

consciousness-force1 will transcend all the Non-conscious

concealments or forms, will not exist in them and finally,

being oriented to its centre, will merge in its centre,

1.To behave with truthfulness and humbleness is called "Sheel"

50 51

gravitated by the Original Divine Word-Sound. Thus all

the non-conscious concealments would vanish. The possible

existence of the portions of nature that forms a body (in

the forms of one-liness, supra-causal, causal, subtle and

gross) will vanish due to that stream of consciousness within

the body, and with their vanishing, whatever portion of the

Pure Self will become devoid of concealment or form, will

be called liberated. Although the reality of Pure Self remains

non-attached with the illusory pain and happiness inspite

of being omnipresent, but its associations with the conscious

(chitta) and non-conscious (Jar) creates the existence of

individual soul, whoever experiences these pains and

pleasure, should annihilate them, for their being full of

restlessness. This feeling can be removed only by removing

the above mentioned association for only this association

is the cause for this feeling as well as the individual self

who feels it.

103.The condition of being of spirit (or the being-

hood of spirit1) has come into existened and so it cam also

be destroyed. But the reality of 'self' will not be destroyed

by its destruction. The destruction of the Pure Self is beyond

possibility, for the destruction of Infinite is beyond

possibility. Whenever the condition of beind of spirit (or

the being-hood of spirit) would vanish in the state of of

perfect Samadhi (god-realised stat) in any life-time, only

then the state of liberation would be attained and only then

he can be liberated after death; otherwise he can never be

liberated. If he does not attain salvation in the life-time,

the spiritual practitioner constantly engaged in the practices

for attaining salvation, will have his birth after death again

and again in the good human race, for, other race except

human, is unable to bear and develop his developed spiritual

influences of previous birth for attaining salvation. Thus,

the spiritual practitioner for salvation, attaining good human

births again and again, will ultimately attain salvation.

There was a spiritual wave for creation in Supreme

Sovereign. The Conscious Divine Wave cannot turn back

to its original place (place of origin) from where it took its

origin. For, that Creative Conscious Divine Wave inclined

in whatever direction in Supreme Sovereign God, will not

stop till the end of time, giving birth to creations in that

very direction, but because He is Infinite, it will not have

an end, and neither shall it turn back to its place of origin.

So, it is impossible that whosoever’s consciousness-force

will be oriented towards the centre of that Wave may come

down again. And, so it is also impossible that the portion of

Nature which existed previously due to that consciousness-

force or the stream of consciousness would exist again. It

is also at the same time impossible that the portion of Self

that was veiled or concealed due to its existence should1.That is, individual soul. 1.(Jeevata).

52 53

again be veiled or concealed, and come into the condition

of being with the association of three elements as defined

in article No. 102. The salvation described above is the

only actual salvation. Except this, all other kinds of salvation

are empty words, not real.

104.Neither can Supreme Sovereign God be

realized, nor can Absolute Salvation be attained unless all

the concealments are transcended. Therefore, there is only

one means to attain both the ends. Call it, either means for

devotion to God or means for salvation, there is no

distinction between the two and they are one thing. Sant

Tulsi Das deals the above statement:—

¶ftfe Fky fcuq ty jfg u ldkbZ] dksfV HkkSfr dksm djS mikbZ A

rFkk eks{k lq[k lquq [kxjkbZ] jfg u ldb gfj HkfDr fogkbZ AA¸

(As water cannot exist without earth even if any one tries

so by countless means, so the happiness of salvation cannot

exist apart from the devotion to the Supreme). (The Holy

Ramayan by Sant Tulsidas).

The Means for Attaining The Direct Knowledge

(The Realized Knowledge) Of Supreme Sovereign

God:—

105. Before knowing the means for attaining thedirect knowledge of Supreme Sovereign God, the indirectknowledge (intellectual knowledge) of the EssentialExistence of Supreme Sovereign and of own (self) shouldbe achieved by hearing and contemplating. And with the

knowledge of the order of creation, it should also be knownas to what cause prevents the direct knowledge of thesetwo forms from being attained. After achieving knowledgeof the Supreme by hearing and contemplating, it will bedecided as to what is to be attained. Whether the knowerof the body-field possessing the body-field would be ableto attain Him or whether only the knower of the body-fieldwill attain Him and whether He should be sought within orwithout: these necessary things will be decided and thenthe unnecessary waverings will be left. After having thatkind of knowledge (intellectual knowledge) of own self(individual self), it will be settled whether the individualself is able to attain Him or not. If the intellectual knowledgeof the order of creation, and of the Essential Existence of

the Supreme and of one’s own self is achieved, that very

support could be discovered by the help of which all the

concealments of Nature could be transcended, and Supreme

Sovereign God could be attained. For its definite knowledge,

either of the Upanishads or Bharati Sants’ Saying are

searched or if it is decided by reasoning, ultimately, it will

be settled that the Essential Existence of the Supreme is

Unmanifest, Super-sensible, without beginning or end,

Unborn, Imperishable, Beyond Time and Space,

Omnipresent and Beyond all. And as the sky of a jar (the

space within a jar) is the indivisible part of the vast sky, so

one’s own self (individual self) is also the indivisible part

1.That is, individual self.

54 55

of Supreme which lives in body is concealed (by the illusory

concealments). The directly relized because concealed by

these four forms viz. Super-Causal, Causal, Subtle and

Gross of the Organic Lower Nature ( Saguna Apara

Prakriti). The creation comes into being only when the

Spiritual Wave for creation is raised in the Supreme by

Himself. So the existence of the Spiritual Wave or vibration

in the beginning of creation, must be accepted as inevitable.

The evolution of creation has been coming down from the

Subtle to the Gross. The sphere of creation, in which we

exist, is called the Gross Sphere, above the Gross Sphere,

there is the Subtle Sphere, above the Subtle Sphere there

is the Causal Sphere and above the Causal Sphere there is

the Super-Causal Sphere, that is, the Ocean which contains

the Causes, the undisturbed equilibrium of the three organs

of Non-conscious Nature in its origin (Kaaran Ki Khaani

Saamyaavasthaa dhaarini Mool Prakriti) and even above

this is the sphere of Conscious or Upper Nature of the

Sphere of Oneliness (Pure Consciousness free from Non-

consciousness). The existence of these four spheres of the

Non-conscious Nature is as certain as the Pole Star. Thus,

the five spheres of creation with the Gross Sphere come

vividly into knowledge. The Sphere of Onelines (Upper

Nature) is pure conscious and the remaining four spheres

are the non-conscious spheres existing with the conscious.

Before the creation of any sphere there must have been

established first the centre of that sphere. The creation of

any sphere could only come into existence when the current

(Divine or Spiritual Wave or Vibration or Sound) for the

creation of sphere flowed from its centre. In flowing the

current there must inevitably have been sound (i.e. the

sound which cannot exist without vibration). Therefore,

the central sounds of the said centers must be accepted. It

is evident that the sound has a gravitative nature. After

comprehending the above description, it is already proved

that the evolution of creation continues through sound and

therefore, the most rational support with the help of which

to go beyond all the concealments or forms, is nothing

more than the described sounds. These described central

sounds cannot be articulate (alphabetical), they are sounds

(i.e. inarticulate sounds). The practice of the Investigation

of Divine Word-Sound or the Yoga of concetrating the

consciousness-force into the Divine word-Sound search

only these very sounds and because of the gravitation of

sound the ultimate end of the Yoga of concentrating the

consciousness-force into the Divine Word-Sound must be

that of being poised into an extremely high state. This is

perfectly rational and certian. The five spheres of creation

described above are only the five concealments which

connect the five spheres of the Macrocosm itself. Upper

Nature or the pure Consciousness-force (Surat) or the

existence of Pure consciousness of oneliness is perfectly

56 57

suitable for realizing the Essential Existence of Supreme

Sovereign God or for attaining His direct knowledge

(realized knowledge), for being nearest to the Supreme.

The Essential Existence of the Supreme is, no doubt, of a

higher rank and standard than this Conscious Reality (Upper

Nature) and this Conscious body-field (see article 50) is

the supreme among all the body-fields. Therefore, it can

be said that the knower of the body-field will have the

direct knowledge of the Essential Existence of the Supreme

along with the essential existence of its own self attached

only by this inorganic paramount form of the body-field.

But neither the direct knowledge nor the attainment of His

Essential Existence can be obtained till the Self is either

one of the four or with all other four forms of non-conscious

organic body-field. It is doubtlessly and absolutely possible

that the self (spirit) may have the direct knowledge of its

own and of the Supreme or the self may have the attainment

of its own and of the Supreme.The sound of higher level

reaches far down, naturally. The current of the Subtle

element is naturally longer than that of the gross element

and is contained in the gross element naturally. In the order

of creation, there is subtlity above and grossness below.

In the order of creation, the upper spheres are respectively

subtler than their lower spheres. Therefore, the central

sound of each of the upper spheres would be held

respectively by the lower central which means that the

central sunds of the second lowest sphere will be grasped

from the centre of the first lowest sphuere; from centra of

the sound lowest sphere the central sound of the third sphere

and so on till finally the central uppermost sound originated

from the centre of the sphere of oneliness, that is, from

Supreme Sovereign God, Himself will certainly be grasped

at the centre of the sphere of the Super-Causal. And being

gravitated by that Divine Sound, the Pure Consciousness-

force will loose its existence in Supreme Sovereign God

and will be one with Him. This is climax (highest degree)

of the means for attaining the direct knowledge of Supreme

Sovereign God. This Original Divine Sound, originated from

the Supreme, is sounding in the innermost hearts of entire

Microcosm and Macrocosm, at all times, unbreakably and

indivisibly and shall be sounding till the existence of the

creation. For, the evolution of all the creations continues

due to the origin of that Divine Sound and if it vanishes the

creation will also vanish. This very Sound has been called

Om ^¬* by the ancient sages and in the Bharati Sants’

syaings, only this sound has been called by the various

names like "(Nirgun RamnamUnqualified All-pervading

sound)" "(Satyaname Eternal Sound or Name)" "(Satya-

ShabdaμEternal Word "(adiname)" Name or Sound of

the beginning) and (Sar-Shabdaμ(Essential Sound).

According to the above description, it is useless to search

the streams of the spiritual sounds outside oneself. This

58 59

can be had by internal practices within oneself under the

guidance of the spiritual preceptor. It is possible to make

one’s own consciousness-force more and more self-oriented

by the practice of meditation. The subtler meditation is

unsuccessful possible to transcend the concealments or

forms, from the bottom to the top, first concentrating the

mind a little through the practice of mental repetition of an

articulate name (Manas Jap), then making one self able to

practise the subtler meditation through the practice of mental

meditation of any holy gross figure (Manas Dhyan),

exercising the subtler meditation of the Yoga of vision (Dristi

Yoga), being poised in the one-pointedness through this ;

and practicing the Yoga of sound or the practice of the

Investigation of the Divine Sounds (Nadanusandhan). It

has been described above that the said spheres

orconcealments of creation being specially connected with

the Macrocosm and Microcosm, contains both completely,

and to go beyond these concealments is to go beyond all

the concealments. The said special connection lies in this

fact that in whatever concealment or form of the microcosm

(Body) one lives, one at the same time lives in the same

sphere of the macrocosm (Universe) or whichever

concealment or all the concealments one leaves, one at the

same time, leaves that particular concealment or all the

concealments of the macrocosm (Universe) as well. That

is to say, he who has gone beyond the microcosm (Pind or

Body), has also gone beyond the microcosm (Brahmand

or Universe). There is no doubt about it. The Supreme

Secret (the greatest of the secrets) of the Supreme Yoga,

Supreme Knowledge and the Supreme devotion and the

means to attain the Ultimate End (SALVATION) has been

described in brief.

106.For the knowledge of 'Om' in detail, please read

the comments (note) under the seventh hymn of the chapter

one of the Swetaswataropanishad in the first part of this

book “Satsang Yoga”1. (See page 71) and in the 2nd part

of this book, the thoughts of Swami Vivekanand on page

2972, (See page 71 to 74) should be noticed. And how

irrational it is to take 'Om' not as the Original Divine Sound

but as the sound of only 'trikuti' can be read on page 33 to

35 article 71 of this very part of this book—the 4th part,

and the thoughts of Swami Sri Bhumanandaji Maharaj in

the 3rd part of this book. (See on page 74)

1.Comment on the seventh hymn of the

Swetaaswataropanishad.

Rai Bahadur Babu Jalim Singh, village-Akbarpur,

District-Faizabad, a famous commentator on

Chhaandogyopanishad has written “When the Divine Will

to create the universe is raised in Himself by the Supreme;

at the very moment an extremely intensive great powerful

(terrible) sound comes out with an intense note without

meaning; hearing that sound the life—liberated Sant (Rishi)

60 61

grasp that sound in Om (A, U, M)”. Printed in 1917

(Jawalkishore Press, Lucknow); See Chhandogyopanishad

with comments)."

2. The thoughts of Swami Vivekanand ( of page

259)

“In the universe, Brahma or Hiranyagarbha or the

cosmic (mahat) first manifested Himself as name, and thenas form, i.e. as the universe. All this expressed sensibleuniverse is the form, behind which stands the eternal

inexpressible LiQksV (Sphota), the manifester as Logos or

Word. This eternal sphote, this essential eternal material of

all ideas or names, is the power through which the Lord

creates the universe; nay, the Lord first becomes

conditioned as the Sphota, and then evolves Himself out

as the yet more concrete sensible universe. This Sphota

has one word as its only possible symbol, and this is the

Om. And as by no possible means of analysis can we

separate the word from the idea, this Om and the eternal

Sphota are inseparable, and therefore it is out of this holiest

of all holy words, the mother of all names and forms, the

eternal Om, that the whole universe may be supposed to

have been created. But it may be said that, although thought

and word are inseparable, yet as there may be various

word symbols for the same thought, it is not necessary

that this particular word Om should be the word

representative of the thought, out of which the universe

has become manifested. To this objection we reply, that

this Om is the only possible symbol, which covers the whole

ground, and there is none other like it. The Sphota is the

material of all words, yet it is not any definite word in its

fully formed state. That is to say, if all the peculiarities

which distinguish one word from another be removed, then

what remains will be the Sphota; therefore this Sphota is

called the ukn czã (Nada-Brahma) the Sound Brahma. Now,

as every word symbol, intended to express the inexpressible

Sphota, will so particularize it that it would no longer be

the Sphota, that symbol which particularizes it the least

and at the same time most approximately express its nature,

will be the truest symbol there of; and this is the Om, and

the Om only; because these three letters v m e~ (A, U, M)

pronounced in combination as Om, may well be generalised

symbol of all possible sounds. The letter v (A) is the least

differentiated of all sounds, therefore Krishna says in the

Gita ¶v{kjjk.kka vdkjks¿fLe “I am ‘A’ among the letters.”

Again, all articulate sounds are produced in the space within

the mouth beginning with the root of the tongue and ending

in the lips—the throat sound is ‘A’, and ‘M’ is the last lip

sound; and ‘U’ exactly represents the rolling forward of

the impulse which begins at the root of the tongue till it

ends in the lips. If properly pronounced, this Om will

represent the whole phenomenon of sound production and

no other word can do this; and this, therefore, is the fittest

62 63

symbol of the Sphota, which is the real meaning of the

Om. And as the symbol can never be separated from the

thing signified, the Om and the Sphota are one. And as the

Sphota, being the finer side of the manifested universe, is

nearer to God, and is indeed the first manifestation of Divine

Wisdom; this Om is truly symbolic of God. Again, just as

the ‘One only’ Brahma, the Akhand Sachchidaanand, the

undivided existence-Knowledge-bliss, can be conceived by

imperfect human souls only from, particular standpoints

and associated with particular qualities, so this universe,

His body, has also to be thought of along the line of the

thinker’s mind”. [Extracted from Bhakti Yoga of Swami

Vivekanand]

3. The thoughts of Swami Bhumananda of page

291 of Satsang-Yoga:—

According to the Upanishad (ve`rukn-Amritnad)

‘Om’ cannot be rendered into pronunciation. Because it is

not a vowel or consonant and is not uttered by the help of

throat, lips, nose, tongue, teeth, palate etc; or by their striking

each other.

v/ks"ke~ vO;×tue~ vLoja p vd.BrkYoks"Be~ vukfld×pA

vjsiQ tkre~ mHk;ks"B oftZra ;n{kja u {kjrs dnkfpr~AA

"Aghosham avyanjanam aswaran cha akantha

taalvoshtham anasikan cha, Arepha jatam ubhayoshtha

varjitinYadaksharan na ksharate kadachit”.

107. The conception, that someone serves the

Unmanifest Inorganic Divinity (Nirgun Brahma fuxqZ.k czã)

only, and someone someone serves the Divinity, beyond

both of these diviniti (Manifest Qualified Form) only, and

someone serves the Divinity, beyond both of these divinities

only i. e. the Nameless Divinity (peson-anami purush-vukeks

iq#"k), is not rational. The Unmanifest Inorganic Divinity

(Nirgun Brahma) is Nameless, Superillusion, Unmanifest,

Super-sensible, Invisible, beyond wisdom (reasoning) and

Incomprehensible, means—beyond the senses, mind and

intellect. The service or the devotion will have to be begun

only from the mind. Therefore, the devotion, first of all to

the Unmanifest Inorganic (Divinity) cannot be done. And

the Divinity (Nameless) is the Ultimate goal (end) not the

means; it can be attainned through the devotion to the

Unmanifest Inorganic Divinity (see artical 62 and 63).

Thr devotion will have to be begun from the Manifest

Organic (Divinity-Saguna) only, but the devotee, according

to descriptions in articles 59, 60, 61 and 62 will go spiritually

higher and in the long run, being the devotee of Unmanifest

Inorganic Divinity (Nirgun), will attain the Nameless

(Super-Sound Divinity) Supreme Person and get himself

gratified. To get an explanation of this in detail, the thoughts

of Lok Manya Bal Ganagadhar Tilak should also be noticed

from page 275 to 278 of Satsang-Yoga1. It is wrong to

1.On next page, page no. 76 to 77

64 65

know Sant Kabir Sahab and Guru Nanak Sahab and Sants

like them as the devotees of the Divinity, Unmanifest

Inorganic (Nirgun Upasak-fuxqZ.k mikld) only and Sant

Tulsidas as well as Sant Surdas, as the devotees of only

the Manifest Organic Divinity (Sagun Upasak-lxq.k mikld).

Because, Sant Kabir Sahab and Guru Nanak Sahab instruct

also for the meditation of the symbol of the spiritual teacher

which can only be placed under the devotion to the Manifest

Organic Divinity, that is, sagun-upasana. See page 137

'Sthool Dhyan' (LFkwy-è;ku) i. e. (the meditation of the

Manifest Divinity) and page 171 in the second part of

Satsang Yoga. (onpage 77&78)

1.The thoughts of Lokmanya Balgangadhar

Tilak of Satsang-Yoga.

The superior Supreme Reality (Shreshtha Brahma

Swarup) which has been described in the Upanishads, is

Super-Sensible, Unmanifest, Infinite, Inorganic- i. e. without

the three organs of Nature viz. Sat, Raj and Tam and One

without any second (Ekmevaadwitiyam-,desokf}rh;a), so,

service or devotion to Him cannot be begun from that

Existence. The cause is, that when the Superior Supreme-

Reality is realized then the mind has no separate existence,

rather the devotee and devoted mikL; vkSj mikld (Upaasak

and Upasya), knower and the known Kkrk vkSj Ks; (Jnata

and Jneya) become one. The Unmanifest Inorgnic Divinity

(Nirgun Brahma) is the ultimate goal (end), not the means,

and so long the deserving ability to be one with the Supreme

(to have an union with the supreme) does not come into

the mind by any means, till that time this superior Supreme-

Reality can never be realized. Therefore, the existence of

Divinity, which has to be accepted for devotion with a

view to obtain support, is of the second rank, i. e., in the

relation of devotee and devoted that (divinity) must be

perceptible by mind, that is, it is only the Manifest Organic

Divinity (Sagun). Therefore, wherever it has devotion to

the divinity has been spoken of in the Upanishads, it has

been described to devote only, only to the Manifest Organic

from (divinity) (Sagun Rup).

2. 'Asthool dhyaan’ of page 120 of the second

part of ‘Satsang-Yoga’—

ewy è;ku xq# :i gS] ewy iwtk xq# ik¡oA

ewy uke xq# cpu gS] ewy lR; lrHkkoAA(sant kabir)

[The meditation begins from the holy figure of the

spiritual teacher, the worshipping is begun from his

service,the repetition of name (Name Jap) with his given

word and the actual devotion is begun from an unflinching

faith]

xq# lkgc dfj tkfu;s] jfg;s 'kCn lek;A

feys rks naMor cUnxh] iy iy è;ku yxk;AA

(Sant Kabir)

66 67

[Know the spiritual teacher as God Himself. Be

engaged in obeying him, salute him humbly if met and

keep him always in mind].

3.Of page 171-(of the 2nd part of

Satsang-Yoga):-

xq# dh ewjfr eu efg f/;kuqA xq# ds 'kcfn ea=k euq ekuqAA

xq# ds pj.k fjnS ys /kkjmA xq# ikjczã lnk ueLdjmAA

(Guru Nanak)

[Meditate the holy figure of the spiritual teacher in

mind, take his repeatable word as an incantation in mind,

take his feet in your heart. He is the representation of the

supreme, salute him always.]

And, where the Sant and Great Poet Tulsi sings the

love-breathed story of Manifest Organic Ram (Sagun Ram)

and this significant glories in specification in a fine poetic

tone in his greatest Epic ‘Ramcharit Manas’ there, on the

other hand, he also describes in it and ‘Dohaawali’ and

‘Vinaya-Patrikaa’ the other form, written below, of Ram.

He instructs to serve (devote) Ram in the Turiyaavasthaa

(Transcentdental Stage, poised perfectly in the one-

pointedness). Again, he describes the state,

Deshakaalaateetpad (beyond time and space) where there

is the absolute absence of duality; and singing its glories,

preaches the devotees to be extremely self-oriented

(introvert) spiritually, and having reached the said state,

root out the illusory doubts. He calls as Akath

(Indescribable) and Nirgun (Unqualified) to Ramnaam (the

name of Ram). For instance-

,d vuksg v#i vukekA vt lfPPknkuUn ij/kekAA

[There is only one Nameless Being who is desireless,

unborn, formless and beyond the Reality, Intelligence and

Bliss (existence, knowledge and bliss).]

jke Lo#i rqEgkj] opu vxkSpj cqf¼ ijA

vfoxr vdFk vikj] usfr usfr fur fuxe dgAA

[O Lord Ram! Thy Essential Existence (Self-

Existence) is beyond expression, super-sensible and super-

intellectual, the Embodiment of All (Omnipresent),

Indescribable and unlimited (Infinite), whom the scriptures

(holy sciences) have called as Infinite, Infinite.]

tx is[ku rqe ns[kfugkjsA fcf/ gfj laHkq upkcfugkjsAA

rsm u tkufg eje rqEgkjkA vkSj rqEkfga dks tkuugkjkAA

lksb tkufg tsfg nsgq tukbZA tkur rqEgfga rqEgb gksb tkbZAA

fpnkuUne; nsg rqEgkjhA foxr fodkj tku vf/dkjhAA

uj ru /jsm lUr lqjdktkA dggq djgq tl çkd`r jktkAA¸

[O Lord! Thou art the neutral observer of the

Universe-scenery, the inspirer of the holy-trinity [(The

Creator (Lord Brahma), the protector or maintainer (Lord

Vishnu) and destroyer (Lord Rudra) — they (i.e. the holy

trinity) perform their actions on His inspiration]. Even they

1.Poised perfectly in the one-pointedness.

know not thine Supreme Secret, what to speak of others.

O Supreme Lord Ram! Only he can know Thee spiritually

to whom Thou reveal Thyself and as he knows Thee

essentially, he becomes only that what Thou art. O Lord!

Thou hast the body of Existence, knowledge and Bliss,

and only the able spiritually one, free from the impurities

of the Non-Conscious Nature, can know Thee essentially.

Thou hast taken the human form (human body) to perform

the works of the Sants and gods and Thou sayest and

doest as a natural king.]

Quatrain Verse-

tks ek;k lc txfg upkokA tklq pfjr yf[k dkgq u ikokAA

lks çHkq Hkzw foykl [kxjktkA ukp uVh bo lfgr lektkAA

lk sb lfPPknkuUn ?k ku jkekA vt foKku :i cy/kekA A

O;kid O;kI; v[k.M vuUrkA vf[ky veks?k lfDr HkxoarkAA

vxq.k vnHkz fxjk xksrhrkA lc njlh vuo| vthrkAA

fueZy fujkdkj fueks ZgkA fuR; fujatu lq[k lanksgkAA

çd`fr ikj çHkq lc mjcklhA czã fujhg fojt vfouklkAA

bgk¡ eksg dj dkj.k ukghaA jfc lUeq[k re dcgq¡ fd tkghaAA

[The illusion, that has made all the world a puppet in

its hands, the secret of which could not be traced by anyone,

that very illusion (Maya) dances like an actress with its

entire train on a single lifting of the eyes-brows of the

Supreme Lord Ram. That Ram is the stream to the Self-

Existence, Self-Consciousness and Self-Delight, Spiritually

unborn, science itself and the Eternal Abode of Strength,

Pervasive in the pervadable (or pervaded i.e. Nature),

Indivisible, Infinite, Entire in itself, Infallible Power,

Bhagwan1(Hkxok.k), without the three organs viz. Sat, Raj

and Tam of Nature, Infinite (Perfect), Beyond the senses

and Beyond expression, Seer of all, Indescribable, Invincible,

Devoid of the impurities of the Non-Conscious Nature,

Formless, Free from delusion, Eternal, Beyond Illusion and

the Eternal Abode of Impossible Happiness. The Supreme

Sovereign is beyond the sphere of Nature, dwells in the

hearts of all, is Omnipresent, Devoid of desires, Purest

and Imperishable (Eternal).

As the darkness can never remain before the sun,

so in this spot (i.e. the Unmanifest Unqualified Ram, the

sun-like Lord of the Universe) the darkness of delusion

cannot stay.]

Hkxr gsrq Hkxoku izHkq] jke /jsm ruq HkqiA

fd;s pfjr ikou ije] izkd`r uj vuq:iAA

;Fkk vusdu os"k /fj] u`R; djS uV dksbA

lksb lksb Hkko ns[kob] vkiqu gks; u lksbAA1.The Creator (Lord Brahma), the Protector or Maintainer (Lord Brahma)

and destroyer (Lord Brahma)—they (i. e. the holy trinity) perform their

actions on His inspiration.

2. Sachchidananadmayi deha—lfPpnkuUne;h nsg i. e. Upper Nature

1. All of the supremacy, fame, piousness, wealthiness, knowledge and

dispassion-these in all is called-Bhag(Hkx)] one who possesses all these

virtues perfectly, is called Bhagwan(Hkxoku).

6968

[Ram, the Lord of the Universe, for the exclusive

devotion of the devotees, revealed Himself in the form of

an natural king and performed the holy deeds as a natural

human being. As an actor plays various parts of the various

characters in the various artificial forms and acts, for the

moment, just like the actual person whose character is

being played, but does not actually become that person, he

is truly now only that, nothing more than that, what he

was before acting. Similarly, the Lord of the Universe,

Ram revealed Himself in the form of a natural king and

performed the holy deeds as a natural human being but did

not become the king objectively, He was Spiritually only

that what He was before.]

¶fuxqZ.k :i lqyHk vfr] lxq.k tku ugha dksbA

lqxe vxe ukuk pfjr] lqfu eqfu eu Hkze gksbAA¸

[The Unmanifest Inorganic form of the supreme is

very easy to have faith in but the Manifest Organic is

unknowable for one; for, this aspect of Divinity (i.e. the

Manifest Qualified, Sagun) has various plays which are

simple and difficult to understand and which put doubts

even into the mind of contemplative souls.]

¶fg; fuxqZ.k u;ufUg lxq.k] jluk jke lqukeA

eugq iqjV lEiqV ylr] rqylh yfyr yykeAA¸

[Place the Unmanifest Inorganic from of Ram within

your heart. See His Manifest Organic form with the eyes,

keep the holy Ramnam on your tongue (i.e. chat Ramnam

with your tongue). This is same as the precious gems well-

kept in the case of gold.]

The Name of the Universal Being, Ram is

Incommunicable and Inorganic. The quatrain verses of

articles 4 deal with the above statement (See the article 4).

And to get a description in detail of the Name (i.e. the

Divine Word-Sound of the Supreme) please, read the articles

35 and 58. It becomes clear from the descriptions made

above that Sant Tulsi Das had also the knowledge of this

spiritual Pure Original Sound (i.e. the Divine Sound) and

he was the devotee of this (Divine) Sound too. It is quite

impossible to attain the Monistic State, beyond Time, Space

and sound without this final devotion. That anyone attains

the so-called state without this very devotion (i. e. the

service of Spiritual Sounds or the Yoga of Sound) by any

other devotion then the unique characteristices of the Yoga

of concentrating the consciousness-force into the Spiritual

Sounds (That is, Nadanusandhan), is unacceptable; and

as the unique characteristics of the Yoga of Sound disappear,

so the characteristices of the creed of the Sants (SANTMAT)

will also disappear. But this is impossibe for, it is absolutely

against reason. Sant Tulsidas teaches to serve (devote) Ram

as being poised in the Transcendental Stage (Turiavastha)

and to move spiritually only for the attainment of the Lord

of the universe i. e. Ram. The verses from his last work

"Binaya Patrika" should be noticed from page 236 to 238

70 71

in the Second Part of "Satsang-Yoga" *for the said verses

deal with the above statement.

*The verses of “Binaya Patrikaa” of the 2nd part

of “Satsang-yoga":—

j?kqifr Hkxfr djr dfBukbZ A

dgr lqxe djuh vikj] tkub lks tsfg cfu vkbZAA1AA

tks tsfg dyk dq'ky rk dg¡] lks lqyHk lnk lq[kdkjhA

liQjh lueq[k ty çokg] lqjljh cgb xt HkkjhAA2AA

T;ksa ldZjk feyb fldrk eg¡] cy rsa ufga fcyxkoSA

vfr jlK lwNe fiihfydk] fcuq ç;kl gh ikoSAA3AA

ldy n'; fut mnj esfy] lksob fuæk rft tksxhA

lksb gfjin vuqHkob ije lq[k] vfrl; }Sr fo;ksxhAA4AA

lksd eksg Hk; gj"k fnol fufl] nsl dky rg¡ ukghaA

rqyflnkl ,fg nlkghu] lal; fuew Zy u tkghaAA5AA

[The substance of this poem is that though the

devotion to the Supreme is said to be easy, yet to exercise,

it is not so easy. It demands unlimited labour, only the

master of this supreme sacred art can be successful in this.

For the art of anything is easier to be done by him, who is

expert in that particular art. The largest elephant is swayed

by the current of the river but small fish moves easily in

the opposite direction of the current. Sugar mixed up with

sand cannot be easily separated from the sand but for an

ant it is not a hard work, the small ant, having the keen

sense of taste, separates and finds it (sweets) without much

effort. The Yogi sleeps eternally without sleep, containing

the whole panorama of the universe in his stomach, and

enjoys internally, the impossible happiness of the state of

the Supreme, being completely devoid of dualism. It is the

state where there is no existence of sorrow, delusion, fear,

momentary pleasure, day, night, time and space. Sant

Tulsidas says that without achieving this very state, the

doubts can never be completely uprooted.

2. ¶rsjfl rhfu voLFk rtgq Hktgq HkxoUr¸

(Serve spiritually the Supreme, leaving the three

stages viz. waking, dreaming and sleeping (that is being

established in the Transcendental Stage).

2. ,fgrsa eSa gfj Kku x¡ok;ksA

ifjgfj ân; dey j?kqukFkfg] ckgj fiQjr fody Hk; /k;ksAA

T;ksa dqjax fut vax #fpj en] vfr efrghu eje ufga ik;ksA

[kkstr fxfj r# yrk Hkwfe fcy] ije lqxU/ dgk¡ rs vk;ksAA

T;ksa lj foey okfj ifjiwju] Åij dNq lsokj r`u Nk;ksA

tkjr fg;ks rkfg rftgkSa lB] pkgr ,fg fof/ r`"kk cq>k;ksAA

[Sant Tulsi Das through this devotional poem

has told the devotees his experienced knowledge

with the help of various similes in the case of

the devotionto the Supreme. He tells his

experiences and warns the pilgrims on the path

of the Ultimate Spiritual Abode by his experience.

He says that he could not realize Ram, the

Supreme Universal Being till he wandered far

and beyond for Him (Ram). Except His abode

72 73

within the body only, he searched Him out and

out, so, he could not find Him really. Sant Tulsi

Das says, “I had the animal-sense like the

senseless deer, which on smelling the musk of

its navel, wanders here and there in the hill,

hedge, holes etc. out and out as to find out from

which place the perfumes come; for, ignoring

the Eternal Fountain of Impossible Happiness

of the Supreme within my heart, I foolishly

searched Him outside”, (means, to search God

in the outer world is a sign of extreme

foolishness). Further, he teaches through his

own experiences that he wanted to satisfy his

thirst sitting on the bank of a pond full of pure

water but covered with various weeds on it for

which it seemed waterless; i.e. he wanted to

satisfy his thirst for realizing God without piercing

the four curtains of the Non-Conscious Nature

concealing the conscious-water of the Supreme

like the weeds on water. When Sant Tulsi Das

describes the human body as well as the body

of Existence, knowledge and Bliss (i.e. reality,

intelligence and bliss-Upper Nature) of Ram, it

comes clearly to the mind that we should

differentiate the body from Shariri (the Truth

that exists in the body), which essentially, must

be more paramount, elementally different and

finer than the body. Therefore, it has to be taken

for granted that Sant Tulsi Das pointed to more

paramount to the Pure Self-Existence than even

the body of Existence, Knowledge and Bliss

(Upper Nature or Conscious Nature) of Ram.

The pomes of Sur Das should be read in the

second part of Satsang-Yoga. (See pageg 89to92)

1.The poems of Surdas:-

viquiks vkiqu gh esa ik;ks A

'kCnfg 'kCn Hk;ks mft;kjks] lrx: Hksn crk;ks AA

T;ksa dqjax ukHkh dLrwjh] <w¡<+r fiQjr Hkqyk;ks A

fiQj psR;ks tc psru àS dfj] vkiqu gh ru Nk;ks AA

jktdq¡vkj daBs ef.k Hkw"k.k] Hkze Hk;ks dáks x¡ok;ks A

fn;s crkb vkSj lrtu rc] ruq dks iki ulk;ks AA

lius ekfga ukfj dks Hkze Hk;ks] ckyd dgq¡ fgjk;ks A

tkfx y[;ks T;ksa dks R;ksa gh gS] uk dgq¡ x;ks u vk;ks AA

lqjnkl leq>s fd ;g xfr] eu gh eu eqldk;ks A

dfg u tk; ;k lq[k dh efgek] T;ksa xwaxks xqj [kk;ks AA

[The self was realized only within the body. The very Divine

Sound, from which the Divine light emerged, through which

the self is realized, could be attained only by the spiritual

sounds. The secret of this was pointed out by Sadguru

(the Spiritual Preceptor). As the deer searches for its musk

here and there in the outer world forgetting to search it in

its navel for, the musk actually is in its navel, and, again

74 75

when it becomes conscious of the real fact that the searched

object is in itself, it sticks to itself deserting its wandering,

so the human being also searches God here and there in

the outer world forgetting His abode within himself, again

when the intution emerges in him, he moves towards

himself, having left wandering.

A prince becomes anxious for his necklace forgetting

the real fact that it is already in his neck and says that he

has lost his necklace, but when it is pointed out to him by a

wise man that the searched object, that is, the necklace, is

already in his neck then the suffering-sin of his delusion

disappears.

The human being likewise forgetting God within

himself thinks to find Him in the outer world, but when a

wise man of higher knowledge makes him acquainted with

his fault of delusion that God is in Himself, he moves

towards himself being relived from the sufferings of useless

wanderings. Just as a mother sees in her vision that her

baby, sleeping besides her, has been lost somewhere, but

on waking she finds her baby in the same condition, so a

human being also in the vision of this material world thinks

that he has lost God but when he rises from the world-

vision, God is already present within him. Sant Sur Das

says that when his understanding reached up to this point,

he began to laugh heartily in the happiness of discovery

and pressed by the utter delight of this State, he expresses

his feelings that the greatness of the uttermost Happiness

of this State cannot be described in words like the uttermost

contentment of the dumb on eating sweets.

2. tkSa ykSa lR; Lo:i u lw>r A

rkSa ykSa euq ef.k d.B folkjs] fiQjr ldy cu cw>r AA

viuks gh eq[k efyu eUn efr] ns[kr njiu ek¡fg A

rk dkfyek esfVcs dkj.k] ipr i[kkjr Nk¡g AA

rsy rwy ikod iqV Hkfj /fj] cuS u fn;k çdklr A

dgr cuk; nhi dh ckrsa] dSls gks re uklr AA

lwjnkl tc ;g efr vkbZ] os fnu x;s vys[ks A

dg tkus fnudj dh efgek] vU/ u;u fcuq ns[ks AA

[So long as the Eternal Self is not realized, the human

being is like the deer which wanders here and there in the

forest in search of the musk forgetting its navel, in which

the musk actually lies; and like the person, who asks others

for his necklace forgetting to search it in his neck. When a

man of uncultured wisdom beholds his dirty face in the

mirror, he tries uselessly, time and again, to clean the dirt

of his face by washing the shadow there of which is reflected

in the mirror. That is to say, the dirt of impurities is reflected

in the mirror of inner heart and to clean this the shadow of

gross or physical body is washed again and again. How

can the darkness be removed by mere long talk of lamp,

unless it is lighted with the help of necessary equipments

for it viz, oil, cotton, lamp? It means to say that the internal

darkness can be removed only by the desirable practices

76 77

for it. Sant Sur Das expresses his regret, saying that before

the emergence of such wisdom in him, his past life passed

worthlessly. How can a completely blind man understand

the significance of the sun? (That is to say, he, who is

blind in the spiritual eye, cannot understand the significance

of God).

3. vius tku dkSu djh A

dkSu Hkkafr gfj d`ik rqEgkjh] lks Lokeh leq>h u iM+h AA

nwfj Hk;ksa njlu ds rkbZ] O;kid çHkqrk lc foljh A

eulk opk deZ bxkspj] lks ewjfr ugha uSu /kjh A

xq.k fcuq xq.kh Lo#i #i fcuq] {keks lwj rsa lc fcxjh AA

[In my knowledge, I tried much but O God! How

Thine Supreme Blessing is attained, I could not understand.

I wandered far and wide to see Thee, forgetting completely

Thy Omnipresent influence. In my eyes, I could not grasp

Thy Divine Figure (the Divine Figure is the point of Divine

Light which is seen by the Yogies in practising Drishti Yoga

i.e. the Yoga by eye-sight), which is inaccessible to the

mind expression and unattainable by the performance of

sacrifices etc. O God! Thou art virtuous without the three

attributes (i.e. all the three organs of Nature viz. sat, raj

and tam) and Thy Self-Existence is without shape or form

of Nature and I call Thee Black (of cloudy colour, by the

name Shri Shyam'1). Thus, O sea of virtues, my crimes

are innumerable, forgive me for all whatever I committed

in ignorance.

After a careful study of the descriptions made above

by these Sants, to take them as mere poets not as Sants, I

think, is to disrespect them for no reason and the persons,

who take them as Sthool Sagun Upaasak only (the devotees

of the Gross Manifest Qualified), they instead of describing

their perfectness of the deepest wisdom and uttermost

meditation, shows them diminishing their highest positions.

78 79

80 81