Wednesday, October 31, 2007

The Teachings of Sant Dariya Sahib and Sant Mat, The Path of the Masters

The Teachings of Sant Dariya Sahib and Sant Mat, The Path of the Masters

Sant Mat Mystic Blog at Yahoo 360:
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Sant Mat Fellowship:
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{"This mysterious path is described in the holy books,
but it cannot be found simply by the study of sacred texts.
It is found by the grace and guidance of an accomplished teacher."}



The Teachings of Sant Dariya Sahib and Sant Mat, The Path of the Masters


Brief Background

Sant Dariya Sahib was born in 1674 and supposedly passed on in 1780. Both he and Tulsi Sahib of Hathras, Sant Mat Master and author of the "Ghat Ramayana", would have been alive at the same time, and Dariya passed on perhaps only 38 years before the birth of Swami Ji Maharaj, the Saint of Agra.

Some in the Dariya Panth or branch of Santmat believe that Sant Dariya was the reincarnation of Guru Kabir. Indeed, the style and vocabulary of Dariya's hymns and mystic poems do remind me very much of the Anurag Sagar and other literature used in the Guru Kabir-Dharamdasi lineages.

As far as I know, the translation into English by K. N. Upadhyaya: "Dariya Sahib -- Saint of Bihar", in the Mystics of the East Series, RS Book Department, is currently the only major book in the English language featuring the teachings of Sant Dariya. There is also one English site online: The Sant Dariya Sahib Website:
http://www.geocities.com/santdariya


Selections from the Sant Dariya Sahib Website -- Teachings of the Dariya Branch of Santmat

Satpurush [God, True Eternal Being] sends his son to the world to save the living beings from the clutches of Kal [universal mind, lord of time]. Sant Dariya Saheb came to the world under the instructions of the Lord to save Jivas [souls]. Satpurush came to Dharkandha (a village in Bihar, India) to instruct Dariya Saheb. The Lord enthroned Sant Dariya and assured him to save the souls that followed his teachings [he became a Sant Satguru].

Sant Dariya preached ahimsa (non-violence) against all living beings. According to him, unless the lamp of kindness is lighted, the soul cannot find the path that leads to the Lord.

The teaching of Dariya Saheb is above sects, castes and religions. People belonging to any race, religion and caste can be benefited from His teaching. According to the teachings of this Sant [saint], all the men and women are the creation of the Satpurush. One should love and respect others as one expects love and respect from others. Harsh words should not be spoken. One should see his own image in others. Sant Dariya preached love and devotion to Satpurush only. According to Him no purpose is served by visiting places of pilgrimage if true devotion to the Lord is missing. Sant Dariya preached against ritualism. The human body has all the sixty eight tirthas (places of pilgrimage). It is the true mandir/masjid [temple of God] in which the Lord could be discovered and worshipped.

Satpurush [God, the True, Eternal Being] is unborn, eternal, all-powerful, creator of everything. He does not take birth and meet death. He is beyond description. The soul [jiva] is the resident of Satlok [the True, Eternal Realm]. It has got entangled into the snare of Kal and is wandering in samsara (material universe, world of changes) in different forms. Satpurush sends Satgurus to the world of samsara to teach the misguided souls. Only the Satguru knows the path that liberates souls from the snares of Kal. The soul by following the teachings of the Satguru, gets liberated and goes to his permanent abode, that is Satlok.

Devotion to Satpurush alone can free the souls from the clutches of Kal. Worship to poly-gods, ghosts and other celestial objects have been discouraged by the Sants (saints). Observance of rituals and wandering in places of pilgrimage without true devotion to the Lord serve no purpose. One should take vegetarian food only. Eating of meat is completely prohibited in his order [the order of Sant Dariya Sahib].


Sant Dariya has advocated two paths only for attainment of nirvana:

1. The Path of Knowledge (Gnosis, Mystical Experience Within)

2. The Path of Bhakti (Devotion, Love)

This human birth is most precious and it should not be lost in mere satisfaction of sensuous pleasures, accumulation of wealth and wielding power. Human birth should be utilised for the realisation of Pad-Nirvan (God). If this opportunity is lost, none can say when one would be fortunate to get the human birth again. The getting of human birth is rare. One does not become high or low from his origin of birth. By acquiring virtues and doing good deeds only, one becomes high.

Like all other saints of Nirguna School [devotees of the Formless Lord of Love], Dariya Saheb discarded Avatarbad (belief in incarnations). He did not believe in the theory of Divine creation of four classes of people as Brahman, Kshatriya, Vaisya and Sudra.

The soul and God are two different entities. The soul takes different forms (Rupas) in Samsara whereas God [Anadi Satpurush] is beyond Samsara. God is one while souls are many. Souls get tainted by the load of deeds and reaps the fruits of his actions [karma]. God is nirlep (beyond getting tainted).


The Teachings of the Saints [Sant Mat] could be summarised in the following three:

1. Right Gahani (Understanding)
2. Right Rahani (Living)
3. Simran (Mindfulness, Repeating God's Name, Meditation)



A Shabd of Sant Dariya Sahib (from the Sant Daria Website)

Budh Jan Chalahu Agam Panth Bhari

Budha jan chalahu agam panth bhari
tumse kaho samajhu jab aabe, abari ke bar sambhari
kat na kush paahan nahi tahava, nahi bitap van jhari
ved kiteb pandit nahi tahaba,binu masi ank sambari
nahi taha ganapati phanipati gyata, nahi taha sristri sambari
nahi taha sarita samundra na ganga, gyan ki gami ujiyari
swarg patal mirtyu lok ke bahar, taha purush mathadhari
kahe Dariya taha darsan sat hai, sant jana lehu vichari.

(Darya invites people to accompany him to Amarpur, the place of the Lord. He further, says that when you understand the message, let the opportunity be not wasted in trifles. In subsequent verses, Dariya describes the details of the place, which is beyond description. That Lok is fully illuminated by the Light of jnana.One sees the Truth with his own eyes.)


Selections from the Mystic Vereses of the Dariya Sagar


The Boundless Supreme Lord who

is in the beginning and the end,

Has descended to this earth.

Aeon after aeon He has been coming to impart wisdom to you.

Understand His teachings

And be immersed in His wisdom.

When one looks within one's heart,

being awakened,

One is pulled up by a magnet-like Divine Sound.

Without that Sound, a living being

comprises mere of bones and blood,

Covered with skin on the outside.

In a moment life comes to an end,

And all our kith and kin are left behind.

But if the disciple follows

the instructions imparted by the Guru,

And takes to heart the words from the Satguru's tongue,

Then one's inner eye is illumined

And one finds the Source,

Laden with blooming flowers of immortality.

One then attains the pure-swan state,

And is rid of the vices of the wicked crow.

Such a one joins the family of the pure swans,

And is never lost in the ocean of the world, says Dariya.

Hold fast to the Sound Current,

And offer your body and mind to it.

Have love and endearment for Naam,

And you will not be lost in the ocean of the world.

There can be no devotion without love.

The inner lotus will wither without the water of love.

So long as the technique of love is not gained,

Whatever one talks of knowledge is in vain.

But when one is merged

into the Satguru's tranquil Sound Current,

One automatically obtains the taste of the nectar of love.

Just as the bee is allured by the lotus flower,

And being unable to bear the agony of separation unites with the flower;

Or just as the moon-bird's heart is absorbed in the moon;

So should one be in love with the Sound Current

without ever being forgetful.

(Dariya Sahib -- Saint of Bihar)

The Vedas and Santmat

The Vedas and Santmat

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"This mysterious path is described in the holy books,
but it cannot be found simply by the study of sacred texts.
It is found by the grace and guidance of an accomplished teacher."}




[Maharshi Mehi Paramhans (28.04.1885-08.06.1986) studied deeply the four Vedas and the Upanishads to churn out their essence and came out with the unambiguous conclusion that the quintessential wisdom of the Vedas is very much in consonance with the spiritual experiences and preaching of the sants. Thus, he played a harmonising role, acting as a bridge between the Scriptures and the Santmat. He published a book titled "Ved Darshan Yoga" (The Philosophy of Vedas) wherein he shortlisted some of the very important hymns of Vedas with their translation (by Pandit Shri Jayadev Sharma, Vidyalankar, Mimansateerth, published by Arya Sahitya Mandal Ltd., Ajmer, Rajasthan, India) and put his own commentary buttressed by quotes from numerous sants, thus emphatically underscoring the harmony between the Vedas and Sants. Below is attempted a translation of the above book of Maharshi Mehi Paramhans, which will be brought out in phases. It is important to make out here that translating the hymns or poems of sants, which is very cryptic at times, is an extremely difficult task (because of the esoteric knowledge they contain) which, to be honest, calls for experiential knowledge that comes only through elevated stages of spiritual meditation, a qualification that is totally lacking in me. In his original book (in Hindi), Maharshi Mehi has only produced the original verses of different sants and has not offered their translation, the presumption, presumably, being that it is not required for the readers who know Hindi (and hence can supposedly make out their essence). However, considering their unintelligibility to the English speaking readership, I have made a humble and petty attempt to translate (all such translations are enclosed in square brackets, such as […]) these verses, taking help of Maharshi Mehi's and Maharshi Santsewi's discourses I have gone through, an attempt which might very well be fraught with errors. All these errors (despite my best efforts not to let these creep in), it must be acknowledged plainly & honestly, are mine & mine alone, and I hope that the learned readers might generously pardon me for the same. Jai Guru!
– Pravesh K. Singh http://blog.360.yahoo.com/praveshksingh]

Rig Veda Samhita

  1. "Uduttamam varun paashamasmadavaadhamam vi madhyamam shrathaay. Athaa wayamaaditya vrate tavaanaagaso aditaye syaam." (Chap. 2, Varg 15|15 Sookta 24)

Translation:

O Highest (Absolute) Lord! You weaken or diminish the best quality or saattvik (sattva gun or satogun means the quality or attributes of purity or goodness – one of the three gunas or qualities constituting the nature or the universe) attachments by means of experiences or gratifications of highest quality. You exhaust or dull the lowliest or taamasik (tamas or tamogun means the quality or attributes of ignorance or darkness or error – one of the three gunas or qualities constituting the nature or the universe) ties by sending (us or jiv) to suffer in the lowest order of species, and you abate, dissipate or quell the attachments of the intermediate category – raajasik attachments (rajas or rajogun means the quality or attributes of activity or passion – one of the three gunas or qualities constituting the nature or the universe) by making to suffer the experiences in miscellaneous types of species. Having experienced all these bhogs (gratifications or sufferings or experiences) we pray to you, O Protector, Shelter-giver and Illuminator as-radiant-as-the-Sun, may we become sinless, pure & pristine by following the righteous path of duties as illumined by You and attain the eternal bliss and moksha (liberation from the cycles of birth & death)!

Commentary:
(By Maharshi Mehi Paramhans)

Eternal bliss can not be experienced if the liberation achieved is not for ever or permanent. Thus Vedas also accept or believe in the "liberation for ever", just as it is accepted by sants such as Kabir Sahab, Guru Nanak Sahab etc. For instance (consider the following sayings of some of the sants):

"Guru mili taake khule kapaat. Bahuri na aawe yonee baat." (Sant Kabir Sahab)

[Doors (of the Lord's Kingdom) open up for him (her) who has found a true Guru (and practises as instructed by the latter) so that he (she) has never to come back again in the cycle of birth & death.]

" Gadaa nissaan tanh sunna ke beech me,
Ulati ke surat fir nahi aawe.
Doodh ko matthi kari ghirt niyaaraa kiyaa,
bahuri fir tatta me naa samaawe.
Maadi matthaan tanh paanch ulataa kiyaa,
naam nauneeti le surati feree.
Kahai Kabir yon sant nirbhaya huaa,
janm au maran kee mitee feree."
(Sant Kabir Sahab)

[That flag, sign, symbol or mark is etched in the Void (within us). He who reverts his surat (current of consciousness or attention) inwards (towards that symbol) does not have to come back again (in this world or trap of birth & death). Once ghee (clarified butter referring to jivatma here) has been separated out of milk (reference is to the composite of the gross body, mind along with ten organs, intellect, other subtler bodies etc.) by churning (meditation process) the latter i.e., milk, it (ghee) can not be converted back into its original element i.e. milk (the meaning being, once the liberation is attained by separating the soul from all the layers enveloping it, the soul can not again mingle with body). The practitioner turns the sense organs inwardly or withdraws the current of consciousness flowing out to the sense organs and thus reverts the surat with the help of butter of Divine word or sound. Practising thus, says Kabir, a sant severs the ties or knots of births & deaths and becomes fearless.]

"Jal tarang jiu jalahi samaaiaa,
tiu jotee sang jotee milaaiaa.
Kah Nanak bhram kate kiwaadaa,
bahuri na hoiai jaulaa jeeu."
(Guru Nanak Sahab)

[Just as the waves (that rise on the surface of a water body) merge back into the water body itself, (the spiritual practitioner) merges the light (of individual soul) into the light (of the Ultimate Lord). Thus the doors of illusion, says Nanak, are cut open, and the jiv (unliberated individual soul) does not have to fall again into the bondage.]

Taji yog paawak deh haripad leen bhai janh nahi firai" (Goswami Tulsi Das)

[Lighting the fire of yoga, she (reference here is to Shabree, the great devotee of Lord Shri Ram) quit her body into it (lifted herself above body) and merged or reached herself into that place wherefrom one does not have to come back.]

"Koti jnaanee jnaan gaavanhi,
shabd bin sab baanchahee.
Shabd sajeevan mool aynak,
ajapaa daras dekhaawahee.
sattashabd santosh dhari dhari,
prem mangal gaavahee.
milahi satguru shabd paavahi,
pheri na bhavajal aavahee."

(Sant Dariya Sahab 'Bihari' from his book "Granth Dariya Sagar)

[True knowledge is not acquired without grasping the Divine Word, however much one may flaunt his learning, erudition or scholarship. The nectar of word is the mirror which reveals the ajapaa (one who can not be described in words or by chanting i.e. God). Having perceived the Divine Word which brings about complete & true contentment, (the practitioner) gratefully & lovingly keeps on singing His praise. He who has realised that Word with the grace of a true Guru never comes back to the ocean of existence.]

Tuesday, October 30, 2007

Sufi Poetry: Remember the Lord of Love -- Baba Farid

Sufi Poetry: Remember the Lord of Love -- Baba Farid

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They, who enjoy not their spouse
when their hair has color; hardly
any one of them enjoys, when
their hair is grey, O Farid.
Love thou thy Lord, that thou
mayest have fresh color.
Farid, whether one's hair be dark
or grey, the Lord is ever there, if
anyone remembers Him.
(Baba Farid, quoted in, Sri Guru Granth Sahib,
Volume 8, Manmohan Singh translation)

Do not speak a hurtful word
Do not speak a hurtful word,
for in everyone lives the true Lord.
Do not break anyone's heart,
for each heart
is a priceless pearl.

You must fathom the Ocean
Says Farid, you must fathom the ocean which contains what you want
Why do you soil your hand searching the petty ponds;
Says Farid, the Creater is in the creation and the creation in the Creator
Whom shall we blame when He is everywhere?

Why do you roam the jungles?
Says Farid,
Why do you roam the jungles with thorns pricking your feet?
Your Lord dwells in your heart.
And you wander about in search of Him.


Raga Asa - True Lovers

1.

True lovers are those
who love with all their hearts.
Those who think of another,
speak of another
are called false lovers.

Those steeped in the color
of God's love
abide in His care.
Those who forget His name
are a burden upon earth.

Those whom He gathers
become dervishes at His door.
Exalted are the mothers of such men
who gave them birth,
blessed is their coming into the world.

You are caring, infinite,
boundless, endless.
Those who have discerned
this truth,
their feet, their mouths I kiss.

You are my protection
O Lord, my salvation.
Grant to Sheikh Farid
the blessing
of Your adoration.

2.

Sheikh Farid speaks:
dear friend, turn to Allah.
This body shall become
dust in the miserable,
dark house of the grave.

Today is the day of union,
O Sheikh Farid,
so tame these wild cranes
of desire that inflame
and incite the heart.

We all know that we shall die
and never again return.
Then why do we love
this false world
and sell ourselves?

We must ever speak
of the true path;
let us not speak lies.
Let us walk the guru's course
like humble disciples.

Seeing strong, handsome youths
swim across to the other side,
a weak woman takes heart.
Those who pursue only gold
should be sawn in half.

O Sheikh, no one in this world
can stay alive forever.
The place upon which I now sit,
many have sat before
and gone on their way.

Cranes come to Katak,
forest fires in Chet,
lightning in Savan.
In winter, fair arms of women
adorn lovers' necks.

All ephemeral things pass on.
Think of this, O heart.
That which takes
six months to form
is destroyed in an instant.

The earth asks the sky, O Farid:
how many boatmen have come and gone?
The body merely rots in the grave,
but it is the soul
that must suffer the consequences.

http://www.poetry-chaikhana.com/F/FaridBabaShe/index.htmPoemList


Monday, October 29, 2007

A Touch of Grace --- Songs of Kabir

A Touch of Grace --- Songs of Kabir
Translated by Linda Hess and Shukdev Singh
Published by Shambhala books

SantMat_Mystic_BLOG_at_Yahoo360
http://blog.360.yahoo.com/santmat_mystic

The Kabir Poetry Group at Yahoo Groups





A Touch of Grace --- Songs of Kabir
Mystic Verses of Guru Kabir Sahib


Death is standing on your head.
Wake up, friend!
With your house in the middle of traffic,
how can you sleep so sound?


Wooden structure, termite,
eating all he can.
Death dwells in the body.
No one understands.


Nearby they sink and don't come up;
it makes me wonder.
In illusion's swift stream,
how can you slumber?


Into the looking-glass cavern
the dog goes running.
Seeing his own reflection,
he dies barking.


The best of all true things
is a true heart.
Without truth no happiness,
though you try
a million tricks.


They don't listen to wise words
and won't think for themselves.
Kabir continues to scream.
The world goes by like a dream.


Drop falling in the ocean---
everyone knows.
Ocean absorbed in the drop---
a rare one knows.


Make your own decision.
See for yourself while you live.
Find your own place.
Dead, what house will you have?
Creature, you don't see
your opportunity.
In the end no one belongs to you.
Kabir says, it's difficult,
this wheel of time.


Say it: Ram's [God's] indestructible name.
If you leave Hari, there's no place to go.
Wherever you go, you're just a moth.
Do you see the trap? Then don't burn.
Get attached
to Ram's name, [God's name] and learn
how the insect gives its heart
to the bee. The world is heavy with the load of grief.
Creature, if you can think or see,
make an effort! Your thoughts are useless
waves, you can't see this shore
or the other.


The world: an ocean of desire.
Ram's support: a ship.
Take Hari's refuge: the sea will be
as wide as a calf's hoofprint.


The musician plays a peerless instrument
with eight sky-mouths thundering.
Only you are played, only you thunder,
your hand alone
runs up and down.
In One Sound thirty-six ragas, speaking
an Endless Word.
The mouths a shaft,
the ear a sounding gourd---
the true teacher made the instrument.
The tongue a string,
the nose a peg---
he rubs on the wax of Maya.
Light bursts in the sky-temple
at a sudden reversal.

Kabir says, clarity comes
when the Musician lives
in your heart.


If anyone can hear,
he'll fly to the sky without wings
and live, not die, says Kabir.


Kabir Music Video at YouTube - Music by Abeda

Kabir Poems Read by Robert Bly -- YouTube Video





Saturday, October 27, 2007

Mystic Poem of Baba Devi Sahab: Guru is Indispensable for Self-Realisation!

Mystic Poem of Baba Devi Sahab: Guru is Indispensable for Self-Realisation!

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"This mysterious path is described in the holy books,
but it cannot be found simply by the study of sacred texts.
It is found by the grace and guidance of an accomplished teacher."}



Guru is Indispensable for Self-Realisation!

- Baba Devi Sahab

[Very little of what Baba Devi Sahab said is available in written form and the poems composed by him are still rarer to find. Given below is English translation of one such poem taken from the book "Satsang Bhajanaavali" compiled & edited by Swami Achyutanand ji. Swami Achyutanand ji is a direct disciple of Maharshi Mehi, still very actively involved in propagation of Santmat even at his ripe age of about 80 years. He was the founder editor of the spiritual monthly "Shanti Sandesh" started by Maharshi Mehi. ]

- poem translated by Pravesh K. Singh

Phonetic Version (in English) of the Original Poem:

"Hamaaraa Maalik sabake maanhi.
Sabame hai aur sabate nyaaraa, aisaa adbhut saain.
Jo guru mile to bhed bataawe,bin guru daras na paaee.
Sabate badaa chhot sabahee te, ghat-ghat rahaa samaaee.
Jaa ghat me pargat hoy darase, taakee bali-bali jaahee.
Roop rang aakaar na jaake, ved netikar gaaee.
'Devi' kas-kas waahi bakhaane, kahan sunan me naahee."

Translation:

[Our Lord resides in all (of us).
He, our Lord, is so wonderful that though He pervades everything, (
yet) He is separate from and transcends everything.
It is not possible to see Him (
in His true form) without meeting, and learning the secrets from, (the accomplished) Guru.
He is blessed and adorable within whose body He reveals Himself (
i.e. who can see His true form within himself).
He is without form, colour and shape, (
so that) Vedas sing "neti neti" (meaning, 'nothing in this creation is like, or resembles Him') in His praise.
Baba Devi Sahab wonders as to how and in how many ways he should describe Him, as He (
God) is indescribable, beyond the faculties of speaking & listening.]


Friday, October 26, 2007

Chapter 7 of the book, The Harmony of All Religions: Santmat

Chapter 7 of the book, The Harmony of All Religions: Santmat

Sant Mat, Chapter Seven of the Book, The Harmony of All Religions, by Swami Sant Sevi Ji Maharaj, published by Maharshi Mehi Ashram of Bihar.

Click on the Photo of the Book to Read the PDF File, which is an introduction to a spiritual path from India called Sant Mat.



Tuesday, October 23, 2007

The God-devotee is Never Alone -- Guru Nanak from Sidh Gosht

The God-devotee is Never Alone -- Guru Nanak from Sidh Gosht

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{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}





Sidh Gosht (Guru Nanak's Conversation with the Siddhas)

From, Peace Lagoon -- Sacred Songs of the Sikhs,

Said Guru Nanak:

The nature of those who have known this
rapture is as the One who created them:
They suffer no birth or death, nor do they come and go.
Through the Guru's grace,
their minds receive instruction and the Imperishable Lord is obtained.

One should close the nine gates,
and arriving at the tenth [Third Eye Center], find fulfillment.
Then will the mind resound with the Eternal Music of bliss.
Then one knows the Presence of the Lord, and he merges in Him.
The True One fills every heart.
He to whom the Word becomes manifest,
the True Lord is revealed unto him.

In the instant of meeting Him, one finds eternal bliss;
And sleeping no more, one is always awake to the Lord.
Then one lives in the Infinity of God through silent contemplation.
And speaking His Name, one is liberated and by his instruction liberates others.

Those who act on the Guru's instructions
are blessed with the True Name.
Having dispelled all selfishness,
they have been granted union with God and are never alone.

Saturday, October 20, 2007

Sayings of Baba Devi Sahab – Parts III, IV, and V

Sayings of Baba Devi Sahab – Parts III, IV, and V

Sant Mat Fellowship:
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{"This mysterious path is described in the holy books,
but it cannot be found simply by the study of sacred texts.
It is found by the grace and guidance of an accomplished teacher."}





Sayings of Baba Devi Sahab – Parts III, IV, and V
Translated by Pravesh K. Singh
http://blog.360.yahoo.com/praveshksingh


Sayings of Baba Devi Sahab – Part III

[Following is an English rendering of sayings of Baba Devi Sahab of Muradabad, Uttar Pradesh, India as published in Part II of the book (in Hindi) titled "Satsanga Yog" written by Maharshi Mehi Paramhans ji Maharaj, one of the all time greatest exponents of Santmat. Baba Devi Sahab was the Guru of Maharshi Mehi Paramhans ji Maharaj
Translated by Pravesh K. Singh]

From the Preface to 'Ghat Ramayan':
['Ghat Ramayan' is the name of a book popularly believed to have been authored by Sant Tulsi Sahab of Hathras, Uttar Pradesh, India. Baba Devi Sahab got the hand-written manuscript of Sant Tulsi Sahab of Hathras printed at Hathras itself in the year of 1896]

…contd. from the Part – II

Unless the 'jiv' (non-liberated individual soul) reaches into the Fourth Plane having got out of Plane No. 8 (as indicated in the Chart of Inner Planes in Part-II), 'moksha' (liberation) is not possible. Jiv can not get to the swarg (heaven) and Baikunth (the kingdom of Lord Vishnu – creator god in the Hindu mythology) unless it gets to Plane No. 9, because all the things that are, as described in scriptures, ascribed to the Heaven, Baikunth etc. are to be found here only.

Drishti–Saadhan (The Yoga of Light) refers to that meditational practice which is carried out with the help of eyes. Hundreds of ways and methods of practising this (drishti–saadhan) are in vogue in India and other countries, but many of these are such that these make the eyeballs crooked or distorted (squint eyes), while some others lead to the loss of eye sight, and there are yet others which damage the pupils of eyes (causing blurred vision) beyond redemption even if these are treated by hakim (term used for doctors, generally Muslim, practising treatments based on the old Yunani or Greco-Persian System), vaidya (term generally used for Ayurvedic doctors) and doctors (term generally used for modern-age Allopathic doctors) lifelong. The right way to practise drishti–saadhan does not have to do anything with the (gross) eyes and eyeballs, neither does drishti mean "eyes" or "eyeballs", a confusion which leads to losses or difficulties as referred to above.

Drishti means 'sight' or 'vision' which is not made up of flesh and blood. This power to see or sight is a powerful thing which has revealed a lot of hidden disciplines of learning & scientific knowledge to the world; the secrets of the various types of 'siddhi' (supernatural or extrasensory powers) can also be known or obtained by no other means than this. Drishti is the first step or technique of Yog–Vidya (Science of Yoga); the technique of Drishti–Saadhan is so wonderful that it does not cause any discomfort, difficulty or pain to any part of our gross body. By means of this, the practitioner is able to quickly realise the clues or secrets which have been eulogised in heavenly or divine books on God, and then, all the rules & principles governing the world, which can not be attained by merely reading and listening to all the books lifelong, keep standing in humble subservience, attendance or slavery before such a person.

Drishti, however, can reach only up to places or worlds which have "roop" (shape or form – gross or subtle) and can be seen, and from where this cycle of birth & death keeps on taking place. It can not go or take one beyond the "roop-jagat" (planes with or having 'forms' of all sorts), can not go to planes which are beyond roop (shapes, forms & outlines), to realms where moksha can happen. In view of sants, the highest or the loftiest thing is moksha and drishti can not reach there. Therefore, the next technique – that of "shabda–saadhan" (Yoga of Sound) – to reach there (moksha) is taught.

In the "ilm-yog" (skill or teaching of yoga) the highest principle, which enables its practitioner to attain moksha, is that of shabda (sound or word) which is known by several other names. Some of the Mahatmas (great souls, sages, or saints) form and preach their traditions or sects by making this shabd–maarg (the technique of sound) the foundation, while some others teach this, propagate this (shabda-marg) by forming different societies etc. Thus this 'shabda' is the soul of religion as well as science – no religion or sect can do without this principle, no science or discipline of learning can do without its help.


Sayings of Baba Devi Sahab – Part IV

[Following is an English rendering of sayings of Baba Devi Sahab of Muradabad, Uttar Pradesh, India as published in Part II of the book (in Hindi) titled "Satsanga Yog" written by Maharshi Mehi Paramhans ji Maharaj, one of the all time greatest exponents of Santmat. Baba Devi Sahab was the Guru of Maharshi Mehi Paramhans ji Maharaj
Translated by Pravesh K. Singh]

…contd. From Part-III

From the Preface to "Baal Kaa Aadi Aur Uttar Kaa Ant" of Sant Tulsi Sahab:

Sages and sants adopt the straight & simple way of living and preach us to meditate with surat (concentrated or focussed, alert attention); this meditation can be practised in any posture –sitting or reclining, and by anyone whether a follower of Vedic Religion, Islam or Christianity whatever. What is important is not to live a single day in life without practising meditation, all the experiences of pains & pleasures of the world, one has to go through, notwithstanding.

They (these sages & sants) have the briefest or the shortest principle – one which is not found in any of the languages such as Sanskrit, Arabic, Persian, Jewish etc., and which has not seen the light of any printing press, but the one whose copy is found inside all human beings and which is written about in fourteen pages (meaning "found in the fourteen planes of creations" as described earlier in Part –II). Unless and until one practises (meditation) within or inside (oneself), one would not be able to learn even the ABC or the alphabets or to read this (principle).

The common message that all the sants have to give is that whatever – inside or outside – can be seen (comes into sight – gross or subtle), and as far as there is "roop" (form or shape), all is illusory and impermanent; beyond this (roop) is a realm which has never been born and will never die or be destroyed. That alone is truth. It is indestructible. It has no colour, no shape/form, and no particular name; but it is something which can be perceived or understood and, therefore, is entitled to be described or explained with the help of a (symbolic) name. Jiv is a part (inseparable part) of it, because jiv, too, is indestructible. Merging this (jiv) into that (God) is known as internal satsang and where (in the outside world) spiritual people gather together to discuss (this principle) is called external satsang. Those persons who live and practise in accordance with this tradition and principle are called sadhu (sages), and those who have reached or raised themselves into that realm, where the truth alone exists, are called sant (the English word 'saint', though close and the nearest match, is not an exact translation of the Hindi or Sanskrit word 'sant').

There are only two, not many, means for practice (of meditation) among sants – one is 'drishti' (sight or vision) and the other is 'shabd' (sound or word).

The loftiest or the highest outcome of adopting and following the ways of these (sants) is that it takes one beyond 'aawaagaman' (the repetitive cycles of birth & death)


Sayings of Baba Devi Sahab – Part V

[Following is an English rendering of sayings of Baba Devi Sahab of Muradabad, Uttar Pradesh, India as published in Part II of the book (in Hindi) titled "Satsanga Yog" written by Maharshi Mehi Paramhans ji Maharaj, one of the all time greatest exponents of Santmat. Baba Devi Sahab was the Guru of Maharshi Mehi Paramhans ji Maharaj
Translated by Pravesh K. Singh]

…contd.From Part-IV

From the Preface (written by Baba Devi Sahab) to "Baal Kaa Aadi Aur Uttar Kaa Ant" (Beginning of Baal and the End of Uttar) of Sant Tulsi Sahab:

Glossary:

Page 58-59:- In Santmat the world (creation) is not considered to be without an end or never-ending. As the world was born (created) sometime in the past, it shall have to die (be destroyed) also at some point of time. When doomsday will come, all the realms up to as far as there is 'roop' or 'shakal' (form or shape) will get destroyed. That means such places up to where there exists some 'Lok' (world) or 'Kamal' (lotus) and 'ishwar' (Lord or God) or lord of these lotuses will meet their end or destruction some day.

Page 63: "Animaadik":- This is the divine symbol, mark or sign that is perceived or met with on the way of practicing meditation. It takes a lot of practice to know the inner secrets. It is not possible to practice in a proper way without learning the right technique or trick of the trade and this (learning) may happen in either of two ways, firstly it may very well be achieved with the grace of an accomplished Guru. Secondly, it may come automatically because of the earnings (fruits) of the previous births, and thus he (the practitioner) automatically may inherit the required skills or provisions. But both the categories of persons badly need satsang (noble company or gathering), because it is not possible to understand or perceive those secrets which these people ferret out following rigorous (meditational) practice without the assistance of satsang or Guru.

It is not known yet as to who was that first person who established Guru and the principle of Guru in the world. Had he not laid this rule, neither the Real 'maalik' (Lord or God) would have been found out nor would any proper arrangement (for the same) have been feasible.

There would not have been any sages, prophets, fakirs, incarnations, deities, etc. Nor would the world have heard of the Lord of the Universe. There would have been no trace at all of the many fora and societies that are functioning till date. The son would not have had any regard for his father, nor would the wife have been obedient or faithful towards her husband.

All the professions, skills and degrees such as those of B.A., M.A., Shastri, Hafiz, Maulavi, Civil-Physician, Carpenter, Cobbler etc. and the ways to realize God require Guru (teacher). People belonging to such religions and sects which do not believe in Guru or Gurudom will always be fanning or inciting riots and be wandering aimlessly all their life, because neither they have anybody to impart them the wisdom, nor they are going to realize that they did not pay heed to that sacred and divine principle which was first established by man.

Page 68 - Satgur: Satgur is formed of two words, 'sat' and 'gur': 'sat' means truth and 'gur' means secret, way, or technique. But here satguru is used to imply the person who can teach the secrets to perceive the Guru in the form of Divine Light and Divine Sound. Such a Guru commands the highest status. Unless jiv would accept (such a Guru) as his Hakim (doctor - to cure him of the diseases of mind) and have unwavering faith in his words, he would not be able to accomplish his true objective.

Satsang (External/outer and Internal/Inner): That satsang is external in which Guru teaches the inner secrets (of meditation, jiv, world, Brahma etc.), and that satsang is internal/inner in which the jiv itself is able to perceive or realize the secrets of Brahma, Parbrahma, Anaam etc.

Page 69 – Adhikaari (Eligible, Qualified, entitled Fit or suitable): Such persons who are all the time busy in mundane worldly affairs and are not able to spare even one or two hours a day (for meditation), are not fit to be initiated into inner meditation, for even if these persons get to know about the way to the inner secrets, of what use it would be to him!

[When sadguru Baba Devi Sahib was nearing the time of his departure from this ephemeral world for his true destination, satsangis humbly requested him to bless with his parting words. To their request, Baba Devi Sahab had obliged by saying, "Duniyaa waham hai, abhyaas karo" (meaning, this world is an illusion, practice meditation)]


Thursday, October 18, 2007

Spiritual Principles of Sant Mat Mysticism

Spiritual Principles of Sant Mat Mysticism





1. Ultimate Reality is beyond any beginning or end, infinite, beyond birth, beyond the senses, all-pervading yet beyond pervasiveness. It must therefore be understood as the Supreme Being. This Essential Element is known as the Lord of All and is the foundation of all things. This Being is beyond both the inanimate and animate aspects of nature. It is without qualities and beyond qualities. Its nature is infinite, imperishable, all-powerful. It is beyond time and space, beyond sound and beyond form. It is the One without a second. The Supreme Being is beyond the scope of mind, the intellect and the senses. This entire universe is powered by the energy of this Being. This Being is not human. It is not manifested in physical form. It has existence beyond the illusion of maya, and there is nothing that exists outside of it. It is the Being which is eternal, existing from the beginning. Santmat considers this Being as the Divine Reality and this [knowing or merging with] Being is the goal of all spirituality.

2. The individual soul is an inseparable part of the Supreme Being.

3. The physical world of nature was created. It has an origin and an end.

4. The soul bound by illusion (maya) remains in the cycle of death and birth. This is the cause of all suffering. In order to escape from this cycle of death and birth we must experience realization of this Supreme Being.

5. By practicing devotion through these four techniques: Manas Japa (recitation of the divine name [Simran]), Manas Dhyana (focus on the divine form [Dhyan]), Dristi Sadhana (focus on the infinitesimal point [Third Eye Center -- contemplating the inner Light]), and Nada-nu-sandhana Yoga (concentration on the inner divine sounds [Surat Shabda Yoga] -- the practitioner consecutively transcends the realms of darkness, light, and sound which cloak the Truth -- the Divine. Only through a human body is a person able to achieve unity with the Divine.

6. Lying, stealing, intake of intoxicating substances, adultery, and violence (including harming other beings) are the five sins to be avoided. Eating meat or fish is also considered to be a form of violence and should be avoided. The aspirants of Santmat must abstain from these vices.

7. Consider the following as the requirements to attain liberation:

Trust and belief in the Divine;


commitment to seek the Divine within;

devotion to a spiritual master;

listening to the teaching of the spiritual discourse [satsang] including study of the teaching of the saints and the scriptures;

and diligent meditation practice.

-- Sant Sevi Ji Maharaj, "The Harmony of All Religions"

The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature. The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature.

To go back to our origins means returning: withdrawal from the sense organs in order to go upward (by withdrawing consciousness) from the darkness to the realms of Light and Sound, in other words, to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are exact special metaphors that describe the same movement.) The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the nine senses, must be collected at the tenth gate. The tenth gate is the gathering point of consciousness; therein lies the path for our return. It is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the act by which we leave the gates of the sense organs and become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless state. This is returning back -- the return. This is what dharma or religion really intends to teach us. This is the essence of dharma.

-- Sant Sevi Ji Maharaj