Still Your Gaze at The Door in the Inner Sky!

Still Your Gaze at The Door in the Inner Sky!

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"Repeat the Name of your Beloved, day and night, again and again. With care in thought, word and deed, you will cross to the other shore." -- Dadu}
Radhasoami Reality:
http://groups.yahoo.com/group/Radhasoami-Reality
{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

 

 

An English rendering of a verse composed by Sant Radhaswami Sahab taken from the book titled "Satsang Yoga , Part II" by Maharshi Mehi Paramhans ji Maharaj.

-Translation by Pravesh K. Singh (http://groups.yahoo.com/group/sant_santati
http://blog.360.yahoo.com/praveshksingh ).

The Original Verse (Phonetic Version):

"Too to surat jamaa nabh dwaar| Shabd mile chhoote janjaar||

Shabd bhed too jaan ganwaar| Kyon bharamai too mana kee laar||

Surat khainch tak til kaa dwaar| Dahinee dishaa shabd kee dhaar||

Baaeen dishaa kaal kaa jaar| Taahi chhod kar surat samhaar||

Ghantaa sankh suno kar pyaar| Tis ke aage dhun omkaar||

Sunn maahi sun raarankaar| Bhanwar gufaa murali jhankaar||

Sattalok dhun been samhaar| Alakh Agam dhun kahun na pukaar||

Radhaswami bhed sunaayaa jhaad| Pakad dharo ab hiye manjhaar||"

The Translation:

[Fix or still your gaze at the door in the (Inner) Sky,|

So as to grasp the (Quintessential) Sound perceiving which puts all the worldly troubles to an end (the botheration of the world can end, in true sense, only if the cycle of rebirth is got rid of or transcended.)||

Learn, O Inexperienced, the secret of the Sound.|

Why do you remain lost in the illusory traps of the mind? ||

Draw or collect your attention, or current of consciousness, and look attentively at the `Til Dwar' or `The Third Eye'. |

(When the surat gets focussed at the Bright Point inside), a Stream of Sound is heard coming from the right direction. ||

(The sound emanating from) the left direction is the snare or web of Death.|

Discarding or ignoring that (that is, not listening to the sound coming from the left direction) keep your attention carefully focussed (on the Sound coming from the right direction).||

Listen with love to the Sounds of the Gong/Bell and Conch.|

Beyond that is (heard) the resonating `OM' Sound. ||

(Subsequently,) Hark to the `Rarankaar' Sound in the Realm of "Shoonya" (Void). |

Melody of the Flute (is heard) in the "Bhanwar Gufaa" (whirling/spiralling cave). ||

Listen to the enchanting lute in the Realm of Sattalok (The sphere of pure consciousness, of Quintessential Sound).|

Nothing can be said to be of the Sound in the Regions of Alakh and Agam (According to universally agreed opinion of Santmat and the Upanishads, beyond the zone of sattalok, lies the infinite realm of "nihshabdam paramam padam" or, the Highest/Ultimate State of Soundlessness. It is this very state that is being alluded to here). ||

Radhaswami says, he has thus clearly explained all the secrets. |

Hold that dearly within your heart.||]

Earn the Invaluable Wealth of Shabd! -Sant Radhaswami Sahab

An English rendering of a verse composed by Sant Radhaswami Sahab taken from the book titled "Satsang Yog , Part II" by Maharshi Mehi Paramhans ji Maharaj.

-Translation by Pravesh K. Singh (http://groups.yahoo.com/group/sant_santati
http://blog.360.yahoo.com/praveshksingh ).

The Original Verse (Phonetic Version):

"Shabd kamaae kar he meet | Shabd prataap kaal ko jeet ||

Shabd ghaat too ghat me dekh | Shabdahi shabd peev ko pekh ||

Shabd karm kee rekh kataave | Shabd shabd se jay milaave ||

Shabd binaa sab jhoothaa gyaan | Shabd binaa sab thothaa dhyaan ||

Shabd chhod mat are ajaan | Radhaswami kahai bakhaan ||"

The Translation:

[O friend! Earn the `Shabd' (Divine Word or Sound). | By the glorious grace of the `Shabd', win over time (death & rebirth). ||

Behold the banks (realm or sphere) of `Shabd' within your `ghat' (body). |

Catching hold of `Shabd' after `Shabd' see the Lord ||

`Shabd' enables to obliterate or erase the result or effect of our actions. |

One `shabd' naturally leads to another `Shabd'. ||

Any knowledge without knowing, or in the absence of, or excluding `Shabd' is false knowledge or ignorance. |

All meditation that excludes `Shabd' is hollow, or incomplete meditation. ||

Do not ever, therefore, forsake the `Shabd', You Ignorant Being! ||

Radhaswami describes thus in detail. ||]

N.B.

To understand the true import of "shabd shabd se jay milaave" (one `Shabd' leads to another `Shabd') of Sant Radhaswami Sahab, the following excerpts from a discourse of Maharshi Santsewiji would be of help:

"Whoever sincerely practices the inner meditation comes to experience Light within. First he sees the Light and then he hears Sound, too. Sound has a natural & inherent property of attracting or drawing the listener towards its source or origin. One who is capable of grasping the Sound springing straight from God Himself gets naturally drawn to Him.

The practitioner of "naadaanusandhaan" or "surat-shabda yoga" (the Yoga of Sound or the Union through Sound) first catches hold of the Sound which is generated at the centre of the "sthoola mandal" (gross sphere of creation). Catching that Sound at the meeting horizon or junction of the Gross sphere and the "sookshma mandala" (Astral or Subtle sphere), he (the practitioner) is drawn to the centre of the Astral sphere. Grasping the Sound at the centre of the Astral sphere he is led to the centre of the "kaaran mandal" (Causal sphere) wherefrom he is pulled up to the centre of the "mahaakaaran mandal" (Supra-Causal sphere). Getting hold of the Sound at the centre of the Supra-Causal sphere he transcends the barrier or layers of "jad" (ignorance or non-consciousness) and makes an entry into the realm of "kaivalya" or, "chetan" (Pure Consciousness). There he gets the "saar shabda" or "anaahat shabda" (the Unstruck or Quintessential Sound) which takes him to the "nihshabdam paramam padam" or the highest and the Ultimate Soundless State. There he meets and merges into perfect unison with God losing his individual identity completely. Thus, the cycle of birth and death or transmigration comes to be destroyed or annihilated for ever or permanently."

Rare Inter-Faith Moments in Human History

Rare Inter-Faith Moments in Human History
http://blog.360.yahoo.com/santmat_mystic





In antiquity, Greek became a universal language, and there was some communication developing between world religions. Various religions, philosophies, and spiritual movements did influence each other: Platonic thought, Hermetic philosophy, Judaism (including the Essenes), the Jesus Movement, Pythagoreans, Gnostics, Zoroastrians, Buddhists, Hindus, Mithras and followers the other mystery schools. The Library of Alexandria once contained books from all over the ancient world. Now we have English as the universal language and the the worldwide web as a global communications system: Library of Alexandria dot com.

A shining example of knowledge beyond artificial borders, a theology of INclusive revelation as opposed to EXclusive revelation, is the Nag Hammadi Library found in Egypt. Compiled and studied by monks during the early centuries AD, Nag Hammadi contained sacred scriptures of not just one religion or school of spirituality, but many: early Christian texts such as the Gospel of Thomas, Gospel of Mary Magdalene, and the Books of James the Just, writings of the Valintinians (a Christian sect with Gnostic leanings), the Sethians (a Jewish mystical sect), Hermetic philosophy, the Pythagoreans, and scriptures used by several Gnostic groups. The equivalent of this today would be a sacred library containing Buddhist sutras, Hindu Upanishads and Vedas, Sufi texts, Kabbalist writings, along with books by Christian mystics. The Gnostic Library Online: http://www.gnosis.org/library.html

Another Rare Inter-Faith Moment in Human History

The following passage is from the, Recognitions of Clement, a Christian scripture composed sometime during the second or third centuries AD, from chapter twenty. The author has very nice things to say about those in India who worship One God, follow peaceful customs and laws, and are vegetarian. IMAGINE! Clearly he sees universal truths and parallels between his own religion and that of his brothers and sisters "in the Indian countries." This is one of the most amazing passages I know of in the extra-canonical scriptures, as it is a rare example of one religion (Ebionite, Hebrew Christianity) recognising Truth in another religion (Hinduism), a peaceful, good-natured spirit of human unity, and one later stamped out when the Ebionites were declared to be "heretics". Recognitions of Clement, and, the Clementine Homilies, are surviving Jewish-Christian texts representing an Ebionite point of view within early Christianity.

"There are likewise amongst the Bactrians,
in the Indian countries,
immense multitudes of Brahmans,
who also themselves,
from the tradition of their ancestors,
and peaceful customs and laws,
neither commit murder nor adultery,
nor worship idols,
nor have the practice of eating animal food,
are never drunk,
never do anything maliciously,
but always fear God."

-- Recognitions of Clement,
Volume Eight, of the,
"Ante-Nicene Fathers", a book in my library

Godspeed, Peace, Salam, ShalOM, OM Shanti, OM Nam Padme Hum,

James

The Sound of God and Inner Sound Meditation (Surat Shabd Yoga)

The Sound of God and Inner Sound Meditation (Surat Shabd Yoga)

SantMat_Mystic_Blog_at_Yahoo360
http://blog.360.yahoo.com/santmat_mystic

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

The Sound of God and Inner Sound Meditation (Surat Shabd Yoga)

 

 

 

The realm of creation in which we live is the Gross Realm. Above the Gross is the Subtle Realm [astral]; above the Subtle is the Causal; above the Causal is the Supra-Causal, and above the Supra-Causal is Kaivalya, the realm of Oneness (Pure Conscious Realm). The existence of these realms is as fixed as the Pole Star. Thus, there are five spheres of creation including the Gross Realm. Kaivalya is of Pure Consciousness and the other four realms are Non-Conscious, but coexisting with the conscious. In the creation of the Realm, first the center of each Realm must have been established. When the vibration (current) for the creation of that Realm emanated from its center, only then the creation of the Realm came into existence. In the origin of the flow or vibration, an accompanying sound must have been generated. Therefore, it is necessary to acknowledge that the specific realms have their essential central sounds.

Sound by its nature has the quality to draw one to its point of origin. In reviewing the above, it is evident that creation continues to evolve through the sound. Logically, no other means is better than the sound for transcending the concealments (realms) of creation.

The Central Sounds of the various Realms cannot be spoken or articulated; they are non-spoken (inarticulate). The practice of Nadanusandhana (Yoga of Sound) works with these very inarticulate sounds. And due to the drawing power of sound, the practice of the Yoga of Sound results in reaching the highest realm.

The five Realms of creation (Gross Realm, Subtle Realm, etc.,) described above are the five concealments which connect and permeate the body (the microcosm) and the cosmos (the macrocosm).

The Upper Nature or surat (consciousness) or Pure Conscious nature is extremely close to the essential nature of the Supreme Sovereign and therefore is perfectly suited for direct knowledge of the Supreme Sovereign. The essential nature of the Self is of a higher order than this conscious reality (Upper Nature) and is the superior of the two. Therefore, it can be said that the ksetrajna (the Self, the Unqualified, the knower of the body field) will experience the direct knowledge of one's own essential nature along with the essential nature of God. As long as the consciousness is within even one of the four Realms of Non-Conscious nature, it cannot experience nor attain direct knowledge of the Supreme Sovereign.

It is certain that Self (spirit) will have direct knowledge and realization of one's own essential nature as well as direct knowledge and realization of the Supreme Sovereign.

The Sound of the higher level naturally reaches far downward. Further, the flow of the subtle substance (Sound) is further than the flow of the gross substance (Sound), and naturally the subtle permeates the gross substance. This is natural in the order of creation: the subtle existing above and the gross existing below. Therefore, in the order of creation, the upper realms are subtler than the lower realms.

Subsequently, the sounds of the centers of the upper Realms are subtler than the sounds of the lower realms. Therefore, the sound originated from the center of the above realm and is sequentially grasped from the realm immediately under it. For example, the sound of the Subtle Realm can be grasped from the center or core of the Gross Realm; the sound of the Causal Realm can be grasped from the center or core of the Subtle Realm. The sequence progresses until the Divine Sound which originated from the center of the Realm of Pure Consciousness or the Supreme Sovereign will be grasped from the center of the Supra-Causal Realm. The consciousness drawn by the sound will meet with the Supreme Sovereign and after becoming one will lose its existence. This is the culmination of the spiritual journey, the journey of seeking direct knowledge of the Supreme Sovereign.

The Original Divine Sound, which originated from the Supreme Sovereign, continuously without break reverberates throughout the hearts of the entire macrocosm and microcosm. The Sound will inherently go on for the duration of creation because the evolution of creation depends upon the existence of sound. Should the Sound cease so would creation. The ancient sages call this Original Supra-Cosmic Sound Om. The literature of Indian saints speaks of the Original Sound as the Nirguna Ram Nam (Unqualified All Pervading Sound), Satya-nam (the Eternal Sound), Adi-nam (Eternal Word, the Name or Sound of the beginning) and Sar Shabd (the Quintessential Sound). It is therefore useless to search the streams of the spiritual sounds outside oneself. This task of holding sounds will be accomplished through following the internal spiritual path under the guidance of a spiritual master.

Through the practice of meditation one can progressively move the consciousness inward within oneself. In the beginning the practice of subtle meditation is difficult to accomplish owing to its unfamiliarity. Through the initial practice of Manas jap (repetition of mantra [simran]), the mind begins to focus. Then one progresses to the subtler practice of Manas dhyan (dhyan, the form of deity) and prepares for the subtle meditation. Subsequently, through Drshti Yoga [Yoga of Inner Light] one practices one-pointedness. Finally, through the practice of Surat-Shabd-Yoga (the Yoga of Sound) the transcending of all the Realms is achieved.

-- Maharishi Mehi Paramahansa Ji, The Philosophy of Liberation (Moksha-Darsan)

 

 

Priceless Messages of Sant Rai Bahadur Saligram Sahab or Huzur Maharaj, the Second Guru of Radhaswami Sect of Santmat

 

Priceless Messages of Sant Rai Bahadur Saligram Sahab or Huzur Maharaj, the Second Guru of Radhaswami Sect of Santmat

Priceless MESSAGES of Sant Rai Bahadur Saligram Sahab or Huzur Maharaj, the Second Guru of radhaswami Sect of Santmat on Surat Shabd YogA (Yoga of Divine Sound):

[||Prem-patra Radhaswami, Jild 1, Wachan 43||]

- Taken from the book "Santwaani Sateek" (Commentary on Sayings of Sants) by Maharshi Mehi Paramhans ji Maharaj (April 1885 – June 1986)

-Translated by Pravesh K. Singh http://groups.yahoo.com/group/sant_santati http://blog.360.yahoo.com/praveshksingh

8 – If during meditation sound comes from the left side, the practitioner should try to shift his attention towards his right side, and he should reduce (lessen) the pressure on the left ear or should not press the left ear at all, or should take the thumb out of the (left) ear. Then, he would find that, slowly and slowly the sound would appear to be coming from the above the centre of the two eyes. Then he should apply, or focus, his attention on that very sound.

 

 

 

Surat Shabd Yoga: Meditation Upon the Current of the Spirit

Surat Shabd Yoga: Meditation Upon the Current of the Spirit

 

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


The Current of the Spirit is: the Current of Love (Bhakti) and Bliss (Ananda), The Current of Divine Light, Seen as Inner Light During Meditation, the Holy Light-Stream, and Heard as the Sound Current, the Music Within During Meditation (Surat Shabd Yoga: Union of the Awareness, the Attention-Faculty of the Soul with the Current of the Spirit, the Audible Life Stream that Flows into the Ocean of Love, God, Radhasoami, Oneness) 

 

The Current of the Chaitanya Spirit [Spiritual Consciousness] is flowing in the reverse direction in this Region [Pinda Desh, Material Plane] and is getting dispersed through the sense-organs. It cannot therefore get perfect and unalloyed happiness and its condition cannot remain always the same. It is therefore necessary that one should make this Current flow in the right direction, i.e. make it ascend upwards within oneself. If he does so, his spirit would one day reach its Original Reservoir and attain perfect and eternal bliss.

All the Jivas [souls that have incarnated into the Physical Plane, Pinda Desh], having their Spirit seated in the region of the eyes in the physical body, function through their mind and sense-organs i.e. the Current of the Spirit flows outwards through the mind and the sense-organs and it has established its contact chiefly with material objects.

One feels pleasure in turning his Attention towards and in thinking about or in meeting those persons for whom he has affection. Similarly, he gets joy and pleasure when those enjoyments and objects for which he has attachment or in which he frequently indulges come before him or he comes into contact with them or makes use of them. This is the reason why the Current of the Spirit flows again and again, or very frequently, in their direction.

Although it is quite clear that whatever joy, bliss and pleasure the mind gets from the sense-organs with the help of other Jivas and the objects and enjoyments of the world, is really present in the Current of the Spirit, yet the people are unaware of this fact. If the Current of the Spirit would not flow down to a particular sense-organ and would not flow from them to the enjoyments and objects of the world, no joy or pleasure would ever be experienced.

This practice can make the Spirit reach its Original Abode from where it descended in the beginning of the creation and on reaching there, it would have the darsana [vision, darshan] of the Supreme Being Merciful Radhasoami Who is its True Father and Mother and Whose ansa [ray, particle, emanation] it is, and would also be able to attain Highest Bliss.

The Supreme Being Merciful Radhasoami has been pleased to shower His great Mercy on the Jivas in the present times, in as much as he has made the practices of the Surat Sabda Yoga so easy that a child, a young man or an old man, male or female, a family man or an ascetic, can easily perform its practices to some extent at least and can also secure the result in this very life and get some joy and bliss internally within himself and also see his salvation being gradually achieved and he can also experience the Grace and protection of the Supreme Being which are always available to one engaged in the practices of this Yoga.

Anurag Sagar, A Very Gnostic Book -- Eastern Gnosis

Anurag Sagar, A Very Gnostic Book -- Eastern Gnosis

 

See the link below to the Anurag Sagar web page online with download options for the book, also MP3 satsang talks based on the Anurag Sagar by Russell Perkins recorded many years ago in New Hampshire at Sant Bani Ashram.

Anurag Sagar -- The Ocean of Love, an Epic Poem Used by the Dharamdasis and Other Branches of Kabir Panth & Sant Mat

The Ocean of Love -- The Anurag Sagar,
Edited by Russell Perkins,
Published By Sant Bani Books,
Sanbornton, New Hampshire

From the Introduction

By Russell Perkins

Russell Perkins: "Anurag Sagar occupies a very unusual place in the literature of the Masters; it is at once one of the most venerated and least known of all esoteric books. It is the Masters themselves who venerate it, and they have often made use of it in one way or another; they themselves are able to read it, but most of their disciples know it only by hearsay, mostly because it is written in the pre-Hindi dialect called Braj which, according to the leading modern scholar on Kabir, had "already by Kabir's time. . .become the lyrical language par excellence" but which is extremely difficult for modern Indians to read; it relates to Hindi as spoken today somewhat as Chaucerian or Middle English relates to our language. There are also problems of interpretation: as with other mythopoeic treatments of these themes (particularly those of Blake, who of all Western writers is closest to Kabir both in spirit and in poetic genius) the poem is dense, at times enigmatic, and always demanding; so that to understand it fully without an authoritative commentary is not easy....

"....The alert reader of Swami Ji's Sar Bachan or the books of Sant Kirpal Singh will notice many points of contact. Tulsi Sahib devoted a major portion of one of his principal books to a detailed commentary on certain aspects of the poem. Baba Jaimal Singh considered it to be the most authoritative book on the teachings of the Masters as the following account by his disciple and successor Sawan Singh shows:

"'On the fourth day I went to attend Satsang. Baba Ji [Baba Jaimal Singh] was at that time explaining the meaning of Jap Ji Sahib. Well, I started my volley of questions-so much so that the audience got tired and began to feel restless at the large number of questions I had put . . . Now he wanted to point out the way, but I had read Vedanta. When I read Gurbani, my opinion was different; when I read Gita my opinion was again different, and I was unable to come to a decision. At last I applied for eight days leave to enable me to study the teachings of Baba Ji. He advised me to read Kabir Sahib's Anurag Sagar. I immediately ordered eight copies of this book from Bombay so that I could also give some to my friends...

"'After several conferences with Baba Ji, I was thoroughly convinced and received initiation from him on the 15th day of October in 1894.'

"That Baba Sawan Singh continued to hold Anurag Sagar in high regard after he became Master is shown by the following account, written by one of his secretaries:

"'Hazur [Baba Sawan Singh] one day told Seth Vasdev, whose car is always at Hazur's disposal, that he should read Kabir Sahib's Anurag Sagar (The Ocean of Intense Love). Hazur said that without studying it, one cannot fully understand the difference between Kal (the negative power) and Dayal Mat (the Path of the true and Merciful God), nor can one fully grasp the teachings of Sant Mat.'" (Rai Sahib Munshi Ram, "With the Three Masters", Vol. 2, p.187)

Some Reflections About the Anurag Sagar (Ocean of Love)

by James Bean

In dozens of Sant texts used in the Kabir line of Masters Kabir represents the universal Master, and his gurumukh disciple Dharamdas represents the satsangi, the disciple. These texts feature a dialgoue between student and Master, Q and A sessions between "Kabir" and "Dharamdas" that provide the spiritual seeker much insight about The Path of the Masters. They also motivate the initiate to do simran (Remembrance of God), the mental repetition of God's Name(s), and to meditate upon the Sound Current every day in order to abide in the protection and grace of the Positive Power that defeats Kal (the universal mind, negative power, the Gnostic false god known as the Demiurge) in the lower worlds of illusion, mind and matter.

"The Anurag Sagar of Kabir" is an epic poem attributed to Guru Kabir that probably was authored by Sant Dharamdas or someone in the Dharamdasi branch of the Kabir lineage after the time of Kabir. It is a faithful presentation of the teachings of the Masters including Kabir. Anurag Sagar has become a great spiritual classic of the East, a kind of Sant Mat "Book of Genesis" or "Gospel" of the Four Yugas of time, vast epochs referred to as: Satya Yuga, Treta Yuga, Dvapara Yuga, and Kali Yuga. To some degree it reminds me of the Gnostic creation as well as Fall of Sophia myths found in the Nag Hammadi Library and Pistis Sophia.

The out-of-this-world mysticism of the Masters, including the teachings found in the Anurag Sagar, has been called "Esoteric Santism" by Professor Mark Juergensmeyer in his book, "Radhasoami Reality," Princeton University Press. "Esoteric Santism" is his term for the very developed, detailed decriptions of the experience of inner heavenly regions, the heaven-ascending mysticism practiced by a certain branch of the Kabir lineage known as the Dharamdasis, also by Sant Dariya Sahib of Bihar and his spiritual successors, Param Sant Tulsi Sahib of Hathras, Swami Ji Maharaj of Agra, Huzur Maharaj of Agra, Maharishi Mehi, and Sant Mat Masters in certain lineages up to the present time.
 

Download the Anurag Sagar PDF File and Listen to MP3 Satsangs Based on the Anurag Sagar, by Russell Perkins:

https://www.spiritualawakeningradio.com/anurag-sagar

 

 

Spiritual Principles of Sant Mat Mysticism

Spiritual Principles of Sant Mat Mysticism

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."}




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 or guru [Dhyan]), Dristi Sadhana (focus on the infinitesimal Point [Third Eye Center -- contemplating the inner Light, Yoga of Light]), and Nadanusandhana Yoga (concentration on the inner divine sounds [Bhajan, Nada Yoga, Surat Shabd Yoga, Yoga of Sound] -- 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

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 a divine form or form of one's guru [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 [Nada/Surat Shabd 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

Practice Meditation with All the Sincerity; Success is All Yours!

Practice Meditation with All the Sincerity; Success is All Yours!

Practice Meditation with All the Sincerity; Success is All Yours!

– Maharshi Santsewiji Paramhans

[Verses composed by Maharshi Santsewi ji Paramhans are very few in numbers; in fact, his prose itself had a lucid inimitable poetic style (his discourses left the audience spellbound). Presented below is the English rendering of a Hindi verse, underscoring the importance & the method of meditation, composed by Maharshi Santsewiji Paramhans, the charismatic exponent of Santmat, excerpted from the book titled "Satsang Bhajanawali" compiled by Swami Ashutosh, Editor, Hindi monthly "Shanti Sandesh" (Message of Peace) published by Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India

- Translated by Pravesh K. Singh

( http://groups.yahoo.com/group/sant_santati http://blog.360.yahoo.com/praveshksingh )

The Original Verse (Transliterated Hindi Version):

"Karo tum saadhanaa man se, safalataa haath hai tere.

Nishchhal bhakti kar guru kee, sahaayak saath hai tere.

Na chhodo jaap maanas ko, na chhodo dhyaan maanas ko.

Adaa do drishti sukhaman me, to kaalaa vindu hai nere.

Pratham kaalaa darasataa hai, wahee phir shwet hotaa hai.

Jhalakataa jyoti jagamag hai, va mitataa tam kaa gheraa hai.

Drishti jab vindu par jamatee, to anahad naad hai milataa.

Naubat paanch tapane par, nahee maayaa kaa gheraa hai.

Pancham naubat akath dhwani, prabhu se milaatee hai.

Sant tanh bhaav nahi dwaitee, nahee chauraasee feraa hai."

TRANSLATION:

Practice meditation with sincerity; success is ensured.

Worship your Guru selflessly; the saviour is alongside you.

Never ever discontinue or relinquish the 'maanas jap' (mental recitation of the sacred mantra given by the Guru); never ever discontinue or relinquish the 'maanas dhyaan' (trying to visualise the form of Guru or the venerated deity in the inner sky).

Fix your gaze at the Sushumna (the central & the most important one of the three principal or major yogic nerves inside; it plays an important role in the achievement of the Supreme Bliss); a black Point is nearby (comes into sight).

The black Point is seen first; the same turns white subsequently.

Sparkling brilliant Light that is seen within; ends the kingdom of darkness.

While your gaze is fixed at the Point (refulgent Point viewed inside); you also get to listen to a myriad of Sounds.

Transcending the Five Central Sounds; all the trappings of 'maayaa' (illusion) get shattered.

The fifth Central indescribable Sound (springing straight from Him); takes its listener to the Lord.

Gone is all sense of duality; Gone is the fearful trap of the 8.4 million (species).

Surcharged with Love Divine: Prem Bani Radhasoami in Verse

 

Surcharged with Love Divine: Prem Bani Radhasoami in Verse

 

Huzur Maharaj's poetical compositions are contained in four big volumes entitled, Prem Bani Radhaswami. Like the Sar Bachan Radhasoami Poetry of Soamiji Maharaj, the four volumes of, Prem Bani Radhasoami, comprise forty two Bachans or chapters.

Prem means love and Bani means verses composed by Sants, Sadhs and Mahatmas. The books of Prem Bani are surcharged with Love divine. Every line, phrase or word is Prem or Love spiritual. In most of the hymns Surat (soul, spirit entity) has been addressed as Suratia, which is an expression of endearment as indeed Surat is most dear to the Supreme Father Radhasoami Dayal [Compassionate Lord of the Soul]. In like manner Satsangis and Satsangins have been addressed as dear brothers and sisters and friends:

Translation

My dear brothers and sisters!
Develop right understanding and recognize the Satguru.
Attend His Satsang, ponder over His discourses, and
see what effect they produce on your mind.
This is how you should recognize a Sadh [great or advanced soul].

The tone and mode of singing the hymns of Prem Bani was set by Huzur Maharaj Himself or approved by Him. The recitation by those who are trained and practised is highly elevating. Listeners feel an upward tug on their minds and Surats, are filled with love and devotion for the Supreme Being Radhasoami Dayal and the Sant Sat Guru. The state of ecstatic bliss and love produced by the chanting is to be experienced, it cannot be described. Prem Bani Radhasoami is love and nothing but love.

Huzur Maharaj's style conforms to a beautiful standard of simplicity, sometimes almost childlike, but never superficial.

Translation

If I had not committed sins and faults,
how would have Your pardon
got an occasion to move?

The words are simple, but evocative, rousing feelings of love and devotion for the Supreme Father Radhasoami Dayal and the Sant Sat Guru. As one listens to them, one experiences a shower of Love; one's Surat and mind are dyed in the color of Love.

It is hoped this English translation will satisfy the craving of Satsangis abroad to know what an inestimable treasure of Prem (Love) are Prem Banis. They will be prompted to learn Hindi so that they can chant Shabds from the original in Hindi and experience spiritual uplift. (Biography of Huzur Maharaj)

Translations of Various Verses from Prem Bani Radhasoami

You have forgotten the Supreme Being, Beloved Radhasoami.

As an emanation from that Supreme Being,
you have come from the highest region,
but you remain entangled in the Triloki (the three worlds).

Receive initiation in Surat Shabd Yoga from Guru,
and reversing your course, rush towards your True Abode.

Mounting the steps of Shabd one after another,
finally merge in the holy feet of Radhasoami.


Always utter RADHASOAMI, the Name of the Merciful Supreme Being.
Then only will mind and Kal [time-lord, lord of death] become powerless against you.


Behold! This jovial Surat, i. e., loving devotee,
though amidst worries and anxieties, remains carefree all the time.

Though mixing with the crowd right from the morning,
internally he keeps aloof from all.

Tactfully shielding himself against the onslaughts of mind and maya [illusion],
he always treads the path shown by the Guru.

The cord of his Surat remains linked with the
Holy Feet of the Beloved all day and night.

Whosoever is attached to the Guru in this manner,
will succeed in reaching the ultimate goal.

Radhasoami will help and protect him,
and will bestow the gift of firm devotion on him.

He is low, base and uncouth, but Radhasoami, in
His grace and mercy, has imparted to him the true secrets.


I intensify Bhajan [listening to the Sound Current],
and enhance love and devotion.
By practising Surat Shabd Yoga,
rush to Nabh (Sahas-dal-kanwal, Thousand Petalled Lotus).

Radhasoami Dayal bestows on me His special
mercy, and I see a brilliant Flame within.

From there, I proceed to and merge in Trikuti [three worlds, causal plane],
and after having touched the region of Guru,
I bathe in the Mansarovar lake [Lake of Nectar].

Now, all alone and rid of body and mind, I frolic
all the time in the company of Hansas [heavenly beings].

Proceeding further, I ascend beyond Maha-sunn [the Great Void],
listening to the Sound of Sohang [I am That, or, I am He].

After having seen the regions of
Alakh [Unseen -- beyond perception] and Agam [Inaccessible, Unfathomable],
I have wondrous Darshan [Vision] of Radhasoami.