Powered By Blogger

Thursday, November 30, 2006

Sar Bachan Poetry, Bhajans of Swami Ji Maharaj, from Two Translations

Sar Bachan Poetry, Bhajans of Swami Ji Maharaj, from Two Translations

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

Daya kar sant gohraaven,
zara naheen chit men laaven.
paanch dhun bhed batlaaven,
surat ki raah dikhlaaven.
dhunon ke naam darsaaven.....

The God-realized Saints, out of their mercy,
come to advise people,
but they pay no heed at all.
The Saints offer the secret of the five melodies
and of the path the soul must follow to reach God.
The Saints reveal the names
of the melodies of Shabd,
of the forms and regions within.
The Saints teach the yoga of Surat Shabd
but nobody listens to them.
The Saints help their devotees
raise their souls to the heavens
and show them the sublime essence within the body.

-- Swami Ji Maharaj,
Saar Bachan Radhaswami Nazam yaani Chhand Band
"Sar Bachan Poetry -- Selections", RS Book Department

Shabd ki karo kamaayee...

0 Seeker! Every moment remain engrossed in the practice of Surat-Shabd-Yoga [union of the attention-faculty of the soul with Divine Light and Sound within during meditation] for there is no other comrade like the Word. Close your outer ears and then listen to the reverberations of the Word inside. The Word will drive "I-ness" (arrogance, self-centeredness, ego) out of you. Gain access to the Word and then you'll attain to steadiness and control of mind. After that you'll perceive the glowing and brilliant light of the flame and remain rapturous in the resonance of the Word every moment. You will then feel sick, disgusted and satiated with the objects of pleasures and forsake all of them for you would have soared high and heard the sonorous and resonant sound of the Word that is rich, deep and impressively loud.

The guru directs that you must remain contented and engrossed in that Sound; and then you will hear the diapason and crescendo of the sound (glorious and harmonious burst of musical sound and gradual increase in its volume). Then the surat [soul] rises from there rapidly, as if walking with heavy or noisy footsteps, impressively, and arrives at Sunn (Spirit-Sphere) hearing the euphonious tinkling sound.

Thereafter, you will hear the sound produced by overtones rather than volume and pitch -- that of timbrel and tambourine; what shall I say about the majesty of the Sound which is infinite and unlimited. Whatever I may talk about it, it will be found wanting. This is a matter which is enigmatic and mysterious; how can I unravel its mystery. The surat [soul] now gains access to the depths and dimensions of the Spaceless and Timeless (Adhar).

It now sits with her beloved Lord enjoying his perennial blissful company. All the darkness and dirt of the inner recess of the heart is now eradicated; showers of Sound are falling like murmuring rain. Inside you, as the light spreads, drops of ambrosia fall as the drops of dew. The mind has become fed up (annoyed and bored) with all other modes and methods (except Surat-Shabd-Yoga); the surat is now constantly applying to its wounds the healing and soothing balm of the Word (Sound). I now surrender my body and mind and all to the guru; Radhasoami [Lord of the Soul] speaks in this wise, time and again, with every breath.

-- Swami Ji Maharaj
Sar Bachan Radhasoami Poetry, Volume One
"The Quintessential Discourse Radhasoami"
Translated by M.G. Gupta
M.G. Publishers, Agra

Sunday, November 26, 2006

The Sound Current, the Word, and, A List of Inner Mystic-Sounds

The Sound Current, the Word, and, A List of Inner Mystic-Sounds

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

From, "Encyclopaedia of Saints of India, Volume 19: Radhasoami",
By Dr. S.R. Bakshi and Dr. Sangh Mittra,
Criterion Publications, New Delhi, 2002, 268 pages,
a great book on the teachings and history of the Radhasoami Faith

The Sound Current, the Word

All religious scriptures mention the sound current or the Word, but unfortunately their followers are unaware of it. Hindus call it the celestial voice (aakaash vaanee), 'that which can be heard' (shruti), unstruck divine melody (anahad shabd). The Chhandogya and Mandok Upanishad name it the celestial song (udgeeth). In the Adi Granth, it has been expressed as name (naam), word (baanee), melody (dhun), truth (sach), ceaseless eternal sound (anahad shabad), Guru's word (gar baanee), sound (shabd), etc. Muslims call it word (kalmaa), voice of God (kalaam-e-ilaahee), heavenly sound (nidaa-e-aasmaanee), great name (ism-e-a'zam) or king of repetitions (sultaan-ul-azkaar). Ancient Greek mystics referred to it as word (logos). Socrates spoke of an inner sound that transported him to realms transcendent and divine. Zoroaster spoke of it as sarosha. Theosophists enumerate some of the sounds that are heard within and call them the voice of the silence. It has been termed the pure white music.

"In the beginning was the Word, and the Word was with God, and the Word was God." -- John 1: 1

The Word is the Holy Spirit; and without consciously coming in contact with it there is no possibility of real spiritual progress.

"The grass withereth, the flower fadeth: but the Word of our God shall stand for ever." -- Isaiah 40:8

The Word is the fundamental principle of all the religions. The difference lies in the extent to which their adepts ascended up the sound current or the Word.

When a Master initiates a soul he brings to that soul, at that moment, the ability to become conscious of this sound current. During all the millions of years we have been wandering around, lost and blind, we have forgotten our true selves and our Maker; we have lost the way (the sound current). Now it will be different. We are to meet our Creator through the sound current, which keeps creation in being.

"A sound is vibrating in the whole of creation. When you open your inner ear you will hear a continuous sound, which will lead you across all limitations of mind and matter. My Beloved is speaking to you all the time. Alas! you do not hear his Voice."
-- Shah Niaz

When we first hear this wonderful sound it is very soft, but gradually it amplifies in volume, tone and character. In reality, our finer senses develop and we thereby appreciate it better. So long as the mind remains attached to the body and its desires, it cannot grasp the Word.

A List of Inner Mystic-Sounds

Maharishi Mehi: The literature of various saints describes the sounds of the different realms..........[they are] similar to the sounds of the Veena (stringed instrument similar to the lyre), the Murali (flute), the Nafeeri (horn instrument), the Mridang (drum), the Mrdal (cymbals), the Singi (a horn), the Sitar (stringed instrument), or the Sarangi (similar to a lute). Other descriptions compare these sounds to a peal of Thunder and a roar of a Lion. (Maharishi Mehi Paramahansa Ji Maharaj, "Philosophy of Liberation")

Hazrat Khan: It sounds like Thunder, the roaring of the Sea, the jingling of Bells, running the Water, the Buzzing of bees, the Twittering of sparrows, the Vina, the Whistle, or the sound of Shankha... ("The Mysticism of Sound")

Svatmarama Yogindra, the author of the Hatha-Yoga-Pradipika, outlines the stages of Nada (inner Sound) practice as follows: First, the practitioner should block his or her ears with the fingers and focus inwardly, listening for the arising of the inner Sound (Nada). To begin with, a variety of sounds may be heard, becoming increasingly subtle. Thus the practitioner may hear sounds like the sound of the Ocean, a Rain Cloud, a Drum, a Kettledrum, a Conch, a Bell, a Horn, a Flute, a Lute, or a bee [Hum]. He or she should continue to focus on whatever Sound is attractive until the mind achieves perfect steadiness. ("The Shambhala Guide to Yoga", Shambhala Publications)

Acts of John, apocryphal scripture of the West: Who else is Christ but the Sound of God?

Hazrat Khan: Abstract sound is called Saut-e Sarmad by the Sufis; all space is filled with it. The vibrations of this sound are too fine to be either audible or visible to the material ears or eyes, since it is even difficult for the eyes to see the form and color of he ethereal vibrations on the external plane. It was the Saut-e Sarmad, the sound of the abstract plane, which Muhammad heard in the cave of Ghar-e Hira when he became lost in his divine ideal. The Quran refers to this sound in the words, 'Be! and all became.' Moses heard this very sound on Mount Sinai, when in communion with God; and the same word was audible to Christ when absorbed in his Heavenly Father in the wilderness. Shiva heard the same Anahad Nada during his Samadhi in the cave of the Himalayas.

The flute of Krishna is symbolic of the same sound. This sound is the source of all revelation to the Masters, to whom it is revealed from within; it is because of this that they know and teach one and the same truth. ("The Mysticism of Sound")

Saturday, November 25, 2006

Important Spiritual Steps: Devotion to the Teacher, Satsang Instruction, Repeating the Divine Name, Visualising the Form (Dhyan), Seeing Inner Light,

Important Spiritual Steps: Devotion to the Teacher, Satsang Instruction, Repeating the Divine Name, Visualising the Form (Dhyan), Seeing Inner Light, Hearing the Sound, Reaching a State of Oneness with the Soundless One

Maharishi Mehi Paramahansa Ji Maharaj, from: "The Philosophy of Liberation" (Moksa-Darsan):

53. Listening to and study of the discourses on this sacred knowledge is an important step in the Sant Mat tradition. Listening to satsanga (spiritual discourses) is prescribed as an essential activity.

54. The personal and private instruction in the art of this spiritual practice should be received from a Satguru (an accomplished spiritual master). Once the technique has been learned, one should practice it regularly and daily according to the instructions given by the master.

70. Through constant practice of the Meditation of Sound, the practitioner also experiences the Divine Light. Just as upon attending a concert, one cannot help but notice the beautiful setting, of Upper Nature, the plurality of sounds ceases to exist, and only then can the Essential Divine sound be experienced. Other sounds of the various Realms are not experienced at this level of the State of Oneness because diversity does not exist in the state of Oneness.

75. The State beyond Sound is acknowledged in the writings of saints as the goal of their teachings. In addition, their writings accept repetition of a Divine name, concentration on a form of the Divine, fixing the mind on a point and concentrating on the inner sounds of the different spheres as a means to reach the Soundless State. These four techniques are therefore essential in Sant Mat.

76. Without achieving perfection in the Yoga of Sound, the realization of the Supreme Sovereign God or the Knowledge of the Self cannot be achieved.

77. Without resolute devotion to the guru (a spiritual master), even by means of the Yoga of Sound, the realization of the Supreme Sovereign God is not possible. Without the help of the master, it is not possible to attain the full devotion for the Divine and the highest good.

Sakhis of Guru Kabir, 1-7

Sakhis of Guru Kabir, 1-7


Sakhis of Guru Kabir, 1-7

1 jahiya janm mukta hata, tahiya hata na koi;
chhathi tumhari hown jaga, tu kahan chala bigoi.

Meaning [translation of Kabir verses of the Bijak into English]
O soul! Before birth you were free, and had no worldly bondage with a body;
Then your sixth sense (mind) arose; now where are you wandering as if lost?

Commentary [By Dr. Jagessar Das]
Guru Kabir is here speaking of the soul prior to being born in this physical body. The soul is eternally free until it comes into the bondage of the body and the world. It begins to be preoccupied with satisfying all kinds of desires and seeking material pleasures. It forgets its original, pristine, state of existence. Once the mind arose as a sixth sense and an instrument to be used by the soul, it started to create all types of desires and passions. It has become entangled in the material pursuits of the world. It has become deluded, thinking that the evanescent material things are really the Reality. In fact, all material things are temporary, but the soul is eternal, as it is Divine in nature. The mind does not recognize this. It is thus that Guru Kabir is saying that the soul was free, but because of the mind and its delusions it has become trapped in the material world, and is wandering in a lost state. One has to return to a realization of the pristine and free nature of the soul.

2 shabd hamara tu shabd ka, suni mati jahu sarak;
jo chaho nij tatv ka, to shabdahi lehu parakh.

The Shabd (Word) is mine, and you are produced by Shabd; listen to it and do not shun it;
If you wish to realize your own Reality, then realize the Shabd.

Guru Kabir is stating that he has realized the Word, and states that we are all produced by the power of the Word. We must try to realize that Word and not try to avoid it. Everything in the universe proceeded from the Word of God. That Word also manifests as our own Reality which is the Divine Soul. He thus states that if you wish to know your own Reality, then you must realize the Shabd.

To realize the Shabd means that you have to enter into meditation with the mind absolutely still. Meditation is the only path to realization of your own true Self, which is the Word, manifesting within.

3 shabd harmara adi ka, shabdai paita jiw;
phul rahana ki tokari, ghore khaya ghiw.

My Word is from the beginning, and the soul resides in the Word;
The basket is for holding flowers, while the horse is eating up the ghee.

In the beginning was the Word (Shabd, Sound), and from the Word proceeded the Soul and then all material manifestations, including the human form. It is thus that Guru Kabir states that in the beginning there was the Word and the Soul resides in the Word. It is the Soul that animates the body and gives it consciousness and makes it 'beautiful'. He compares the beautiful flowers that are kept in a basket. They are fragrant and beautiful to look at. Similarly, if through meditation you are able to realize your own soul, you will also realize the beauty of the soul, as it is an expression of the Word.

In India, it is common to feed ghee (clarified butter) to the horses, when it is mixed up with other grains. Ghee is a delicacy in India. The horse eats the ghee with the grains, but does not know that the ghee is a delicacy prized by humans. Similarly, the person who is not awakened to reality of his own self, does not realize the greatness of his own soul.

Another explanation is that the clarified butter is contained in the milk that is being churned to produce it. The ghee is hidden in that milk but it is not seen, just so, the soul is hidden within the body, but the unrealized person does not perceived it.

4 shabd bina surati andhari, kaho kahan ko jai;
dwar na pawai shabd ka, phir-phir bhataka khai

Meditation without the Word is blind; tell me where can it lead you?
When meditation does not reach the door of the Word, then again and again it strays.

The Shabd (Word) is the origin of all manifestation. The Word is the power of God. In meditation we need to delve into the Word and experience it, personally. If this is not achieved, then meditation "abandons" the devotee, as his meditation wanders from subject to subject and ideas to ideas. To truly understand meditation one has to still the mind so that there is no distraction. Only then can the Word be experienced in the depth of one's own consciousness. This realization of the Word gives stability in spiritual life, and removes all doubts.

5 shabd-shabd bahu antare, sar shabd mathi lijai;
kahahin kabir jahan sar shabd nahi, dhrig jiwan so jijai.

There is much difference between word and word, but churn the essence of the Word;
Kabir says where there is not the essence of the Word, then that life is cursed.

If we think of a word in ordinary usage, then every word has a different meaning. But when we think of the Word, then it is the essence of all words and it is the essence of our being. It is essential that we know this Word by churning it over and over in our mind, and then meditating on it, until we realize its essence. Guru Kabir is saying that where this essence of the Word is not realized then that life is, indeed, cursed. By this he means that a person who has not realized his own essential nature which is the Word dwelling within, then he wanders in the world of desires and passions and suffers. Tranquility and bliss is attained when one realizes the Word.

6 shabdai mara gir para, shabdai chhora raj;
jin-jin shabd vivekiya, tinka sarigow kaj.

Being struck by the Word, one falls down, and one can also give up the whole kingdom;
Whoever deeply considers the Word will have his life's goals fulfilled.

Guru Kabir is again speaking of the Power of the Word. To fall down means that you have become humble when you realize the Word. On realizing the Word and its Divine significance, a king will often give up his kingdom. History tells us that many kings have given up their kingdom to follow a saint. One who really considers the Word deeply and has the meaning imprinted on his heart, will find that his life runs very smoothly. He is contented and peaceful. His life is full of harmony. Whatever he undertakes, he undertakes with a very positive attitude and will often have success, whereas others may fail. God is the source of all power and well being. The person who realizes the Word of God is truly the blessed one.

7 shabd hamara adi ka, pal-pal karahu yad;
ant phalegi manhali, upar ki sab bad.

My Word is from the very beginning; remember it at every moment;
It will bear inner fruit, while all other words are useless.

In this sakhi Guru Kabir is saying that the Word that he has realized is from the very beginning and was co-eternal with God. He exhorts us to remember this Word from moment to moment, for it is this Word that gives enlightenment. It allows us to realize our own eternal nature. If we meditate on the Word [Sound] then it will bear fruit within us. That means that our own consciousness will be elevated and enlightened. All other words that we use and think upon are only external, and they will not lead us to the treasure which we seek in spiritual life. Realization of the Self is an inner journey, and all words used in languages are of no use.

Tuesday, November 21, 2006

Prayer of Thanksgiving -- Ancient Vegetarian Meal Mentioned in Gnostic Gospels: Nag Hammadi Library and in the Corpus Hermeticum

Prayer of Thanksgiving -- Ancient Vegetarian Meal Mentioned in Gnostic Gospels: Nag Hammadi Library and in the Corpus Hermeticum

The Manichaeans, the largest Gnostic movement in history, almost became one of the world's major religions and they were vegetarian, as were many Hermetic, Jewish, and Gnostic Christian groups 2,000 years ago. There are Hebrew Gospels which present Jesus and John the Baptist as vegetarians, rather than eating Passover lamb and fish (Jesus) and bugs (John's famous "locusts"). The Hebrew Christians affiliated with James the Just in Jerusalem read vegetarian (Ebionite) gospels reflecting their values, even as the gospels of Paul's version of Roman Christianity reflected the values of that group (including meat-eating).

A really good book on this is, "THE GOSPEL OF JESUS - IN SEARCH OF HIS ORIGINAL TEACHINGS," John Davidson, Clear Press UK.

The following comes from an ancient Egyptian scripture called, "The Prayer of Thanksgiving," one of 50 books unearthed near the village of Nag Hammadi in upper Egypt. Since the same prayer is also found in the Corpus Hermeticum, another Egyptian scripture, I've decided it's useful to include three other Hermetic translations of the last sentence, which further describes the vegetarian nature of the meal.

In Ahimsa, Namaste',


The Prayer of Thanksgiving

Translated by James Brashler, Peter A. Dirkse and Douglas M. Parrott

This the prayer that they spoke:

"We give thanks to You!
Every soul and heart is lifted up to You,
undisturbed name, honored with the name 'God'
and praised with the name 'Father',
for to everyone and everything (comes) the fatherly kindness
and affection and love,
and any teaching there may be that is sweet and plain,
giving us mind, speech, (and) knowledge:
mind, so that we may understand You,
speech, so that we may expound You,
knowledge, so that we may know You.
We rejoice, having been illuminated by Your knowledge.
We rejoice because You have shown us Yourself.
We rejoice because while we are in (the) body,
You have made us divine through Your knowledge.

"The thanksgiving of the man who attains to You is one thing:
that we know You.
We have known You, intellectual Light.
Life of life, we have known You.
Womb of every creature, we have known You.
Womb pregnant with the nature of the Father,
we have known You.
Eternal permanence of the begetting Father,
thus have we worshiped Your goodness.

There is one petition that we ask:
we would be preserved in knowledge.
And there is one protection that we desire:
that we not stumble in this kind of life."

When they had said these things in the prayer, they embraced each
other and they went to eat their holy food, which has no blood in

* A vegetarian meal. This passage is also found in the Epilogue of
Asclepius, in "HERMETICA," translated by Sir Walter Scott:

"Having prayed thus, let us betake ourselves to a meal unpolluted by
flesh [animalia] of living things."

The G.R.S. Mead translation of the same passage says:
"With this desire we now betake us to our pure and fleshless meal."

"With such hopes we turn to a pure meal that includes no living
thing." (Asclepius, translated in "Hermetica", Brian Copenhaver,
Cambridge University Press)

Tuesday, November 14, 2006

Mystic Bhakti Poetry of Tulsi Sahib, Part One

Mystic Bhakti Poetry of Tulsi Sahib, Part One
Tulsi Sahib, Great Grandfather of Modern-day Sant Mat, Part One

Param Sant Tulsi Sahib

Reviewing the Books of Tulsi Sahib

There are two books in English featuring the writings of Sant Tulsi:

***"Param Sant Tulsi Saheb", translated by S.D. Maheshwari:
The Maheshwari family in Agra -- they now have a website:

***"Tulsi Sahib -- Saint of Hathras, J.R. Puri & V.K. Sethi:
http://www.scienceofthesoul.org (an RSSB Publication, Mystics of the East Series)

In addition to the publishers websites, they may also be ordered via:
Nataraj Books:
Banyen Books, Canada:

Param Sant Tulsi Sahib of Hathras, India is the "great grandfather" of modern-day Sant Mat, as most lineages of Masters can be traced back to him. Tulsi was the Master who first coined the term "Sant Mat", meaning, "Teachings of the Saints", as a single term for India's great Saints and bhakti poet-mystics, this great galaxy of Sants of India. He said:

"I now describe what the word 'Sant' means. All those who have attained the Inaccessible are included in the category of Sants.

I have described the status of Sants and sung hymns composed by them. Sants have traversed the path to the Inaccessible region and their soul has attained the Truth or Essence.

"Nanak, Dadu, Dariya Saheb, Mira Bai, Soor Das, Kabir and Nabbaji have all reached the Mystic Sky and have given out the secrets. Their souls have got across and merged there.

"Though their teachings are one and the same, their ways of teaching are different. Indeed, all Sants have proceeded along the same path. All of them ascended along the same Current of Shabd (inner Sound), and got across......

"What Sants have said about Sant Mat is what they saw with their own eyes. They have sung of it in the form of couplets and hymns.....Sants have spoken of the secrets of Shabd and the path on which Surat has to proceed......" ("Param Sant Tulsi Sahib")

The Compositions of Tulsi Sahib: Shabdavali; Ratan Sagar,
Ghat Ramayan and Padma Sagar

"Swami Ji [Sant Radhaswami Sahib] later adopted the same expression, "Sant Mat," in his works. The two Saints thus brought the teachings of all Saints under this comprehensive designation.

"Tulsi Sahib's works consist of Shabdavali; Ratan Sagar, Ghat Ramayan and a small unfinished book called Padma Sagar. Shabdavali is a collection of miscellaneous compositions set to different ragas (scales) of Indian classical music, and deals with various aspects of Sant Mat. Ghat Ramayan and Ratan Sagar have been written in the form of dialogues with disciples and seekers. Ghat Ramayan deals with the various religious doctrines prevalent at that time, and explains their meaning in the light of Sant Mat. Ratan Sagar deals with the mystery of creation, heaven and hell, Kal or the Negative Power, karmas, mind and death. It also sings the glory of perfect Saints and extols the value of their company and satsang. Lastly, it explains how Saints take care of the soul of the disciple when it leaves the body.

"Tulsi Sahib's works include words and expressions of Sanskrit, Arabic and Persian, the last being the court language. of the time in most of the royal courts in the South. These languages, along with Marathi, must have constituted a part of his education. But, besides these, he has freely used words of Braj, Avadhi, Rajasthani (Marwari), Gujrati, Punjabi and Maithili, which leads one to conclude that, like many other Saints, he must have traveled widely in V.P., Rajasthan, Gujrat, Punjab and Bihar. But his permanent abode was a hut in the small village of Jogia, situated on the outskirts of Hathras. He lived here until he passed away in 1843 at the age of 80." ("Tulsi Sahib-- Saint of Hathras")

"Tulsi Saheb used to go often to places quite far from Hathras wrapping his body in a blanket and with a stick in hand. He usually used to remain in a state of withdrawal, and in that very state, an incessant flow of utterances concerning the secrets of higher regions used to emanate from his mouth like a babbling stream. Ghat Ramayan, Shabdavali (collection of hymns) and Ratan Sagar are well known works of Tulsi Saheb. Another book which he wrote but remained unfinished is Padam Sagar. All these books were written after Tulsi Sahib's coming to Hathras...............

"Near the above mentioned banyan tree, a stupendous two-storeyed building had been constructed later on by Tulsi Saheb's devotees, which is still there and in which he stayed till he left his mortal coil. In this very building there is a place marked, where Tulsi Saheb used to sit whilst initiating people in Sant Mat. There is also a hemispherical cave where he used to practise Bhajan." ("Param Sant Tulsi Saheb")

There are still active satsangs and ashram centers in Hathras, Bihar, and elsewhere directly connected with Param Sant Tulsi Sahib.

I highly recommend both of these books, which mostly consist of excerpts from the above-mentioned books of Tulsi, which cover all aspects of spiritual journey and meditation practice according to the Sants of India.

In Parts Two and Three of this series on Tulsi, will be additional background information followed by mystic poetry.

In the Light and Sound of the Beloved,

Sant Mat Fellowship

From, The Ghat Ramayana, of Tulsi Sahib

They should worship Sat by means of Surat, and this will enable them to reach the regions beyond the sky. They should accept the teachings of Sants.....

I have described in detail Sat Mat with which worldly ways are incompatible. I have tasted the bliss of the original abode which alone is true. The world, on the other hand, is only a fleeting show, and only if one ponders over this, one will be able to realize the essence of Sat Mat and then alone will one's boat of life be able to cross the ocean of worldly existence. Great reverberation of Shabd is going on within, and one should fix one's attention on it and dance with joy.

0 Jiva! Give up all blind adherences and beliefs, concentrate within and seek the Supreme Being there, adopting Him alone as your Isht or goal. Do ponder over what I say and see for yourself with eyes wide open that there is none in this world whom you can call your own. You should adopt the Supreme Being alone as your prop and support. Very strange are the ways of the world, which you will realise if only you can vanquish your mind......

Blessed with the merciful gaze of Satguru I have been able to get Darshan [Vision] of the Invisible (Supreme) Being. My Isht is Sat Purush whose abode is Sat Lok. He is all-mercy and is beyond Triloki. My attention is riveted on His holy feet and I have His Darshan all the time. I have reached the original abode....I have been blessed with Darhsan of the Supreme Being. ("Param Sant Tulsi Saheb", Agra, India)

Tulsi At A Younger Age

Sunday, November 12, 2006

The Presence of Paramhansas (Enlightened Souls) Holds the World Together

The Presence of Paramhansas (Enlightened Souls) Holds the World Together

The purity of these few Paramhansas (Saints of higher order) is all that holds the world together. If they should all die out and leave it, the world would go to pieces. They do good by simply being, and they know it not. They just are.

(Quintessence of Yoga: Secret of All Success, a Santmat-Satsang publication from Maharishi Mehi Ashram, Bhagalpur, India)