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Wednesday, May 21, 2008

Words of Light and Love from Various Masters of the East

Words of Light and Love from Various Masters of the East
Sant Mat Fellowship:
{"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}
Words of Light and Love from Various Masters of the East
Very exalted is the status of the Sat Guru and very sublime his religion. He has shown the Inaccessible Region. The soul ascends to the gateway of Sat Lok and witnesses a spectacle which is beyond the reach and comprehension of ascetics. Every day she visits the region of Shyam Set, i. e., the Third Eye Center. She sees the path in the company of her friends (the senses of perception) and, ascending above, gets a close view of the region. She is dazed on seeing the refulgence of the Beloved. Her attention remains riveted on Him, and she is oblivious of her body and mind. All the barriers on the way to the Beloved are removed. She quickly ascends one mansion after another. She rids herself of all her troubles by being baptised at the Ghat (bathing place) of Triveni. Says Tulsi, from the time she became acquainted with the Beloved she, enjoying the bliss of mansions after mansions, reaches her Beloved Lord.
-- Param Sant Tulsi Sahib
I have found a Sea of Love, an inexhaustible flood;
I have opened a treasure of spiritual knowledge,
it diffuses the lustre of a million suns,
arisen in thy worshipper's souls.
-- Sant Tukarama
He has awaited me for countless ages.
Yet I did not know the bliss that was
so near to me, for my love was not
yet awake.
But now, my Lover has made known
to me the meaning of the note that
struck my ear:
Now, my good fortune is come.
Kabir says: "Behold! how great is
my good fortune! I have received
the unending caress of my Beloved!"
-- Guru Kabir
Let them try to imprison Him in temple, mosque and church!
The seeing eye finds the Beloved's signs in every mote.
Very near your heart are seekers of your Vision;
Those who look at the surface are exiled from
the Beloved's Light.
What can I say of the grace He showers on me within?
Darshan, the moment I close my eyes, the Beloved's
Light begins.
-- Sant Darshan Singh, Love's Last Madness, Hohm Press
Begin meditation with internally chanting or repeating the
Guru-mantra-incantation (the charged words given by the Guru).
And then try to visualize the radiant form or image of the Satguru
in the still darkness of the inner sky (with eyes closed). Follow that
with focusing your attention at the seat of the soul within, i.e. at the Third Eye or the Inner Eye or the Til Dwaar, by making the two
streams of consciousness in your two eyes converge in a Point.
When the two currents of consciousness meet in a Point, Divine Light appears within. Then, practice Surat Shabd Yoga (Yoga of Divine Sound) i.e., try to shift your attention to listening to the Divine Sounds or myriads of melodies (Anahad Naad) ringing inside. Listening to the Divine Sound destroys all the perversions, agitations and fickleness of the mind.
Ascending beyond or transcending myriads of sounds, try to identify and tune in to the Quintessential Unstruck Melody, called "Saar Shabd"
or "Anaahat Naad" which alone is capable of taking you and merging you into oneness
with the Supreme Lord; this is the ultimate deliverance, emancipation, welfare, or liberation.
-- Couplets of Swami Sant Sevi Ji Maharaj
The Glittering Point between the two eyebrows [third eye center] is visible,
Dear ones! Closing your eyelids, try to see,
Let the two currents of Light converge at the Central Point of the eyebrows,
Fix your gaze and cross your bodily sphere and enter the egg of the universe;
The inner Sky, studded with Stars, looks so wonderful,
Light, like the earthen lamp, is visible that eliminates the darkness of the closed eyes,
The incomparable Moonlight, unique in itself is spread in all corners;
And the Light of the young Sun also radiates beautifully,
Surat [soul], with its spiritual vision, catches the multiple Sounds without being impaired,
O individual souls! Catching these Sounds with Surat-like rope,
Walk along the final abode, which is the Real Home;
Mehi has revealed this mystery, the Quintessential One,
One, who serves Guru without any guile, has no difficulty in reaching the Real Home.
Without gazing downward, upward, leftward, rightward or backward,
Look ahead, closing both your eyes and joining the two currents exactly in the middle of the two eyes [third eye],
Immersing yourself in the blaze of the Shining Star and watching the scenes of the Sphere of Light,
Fly in the inner firmament like a bird, and perching there on the Luminous Point,
Catch the Quintessential Sound among the multiple sounds and glide like a fish,
O mind! Flying like the bird and swimming like the fish,
Your mind is absorbed in its own sphere,
Surat alone mounts on the Egg of Brahma,
Finally, catching the Ceaseless Primal Sound, Surat [the soul] listens to it,
The Sound of Creation enrapturing is so very intense,
Mehi says, with the help of the Central Sound (Naad) in the lower sphere,
Catch the Central Sounds of the higher spheres and finally grip the Quintessential One,
Thus grasping the Sound, that is, the Quintessential One, cross this sea-like world.
-- The Padavali of Maharishi Mehi Paramahansa Ji Maharaj
It does not matter if your bhakti is imperfect.
Perform bhakti! Radhasoami [the Lord of the Soul]
graciously declares that you should perform bhakti
in whichever way you can. Fear not. He will grant
you the Treasure of Love. You will be a recipient
of the Gift of Love.
-- Swami Ji Maharaj, Sar Bachan Radhasoami Poetry, Vol 2
I penetrated the Eye Center and perceived
the Light within.
Darkness has vanished,
And the sun has burst forth
in full splendor.
So long as the soul knows not itself,
The brilliance of the sun cannot be seen.
Says Tuka, I see my true self and the Lord
Pervade the whole creation as one effulgence.
-- Sant Tukarama
Through the Eye, my vision has risen to
And my soul has cast off its coverings.
Firmly established at the Tenth Door,
I adore my Master's Radiant Form,
which I recognize by His grace.
The bubble of illusion has been pricked,
The Almighty, Merciful Lord has revealed
In the blissful state of fulfillment,
Tuka, without hands, clings to His feet.
-- Sant Tukarama
Tuka is absorbed in the surging wave
of Sound Divine;
Its resplendence spreads through his
innermost being.
The Lord has made His home in me,
The lamp of eternal Light has been
The all-pervading Sound, O Tuka, is
the Lord Himself.
-- Sant Tukarama
Such is the peculiar efficacy
of the Path of Love and Devotion
that if you adopt it,it will
transport you to the Reservoir
of Ambrosia. In the Source or
Fountain, i.e., in Radhaswami
Dham [the Eighth Heaven], there
is absolutely no trace of maya
[illusion]. There it is all love
and love alone. It is an immense
Reservoir of Love, having no
beginning and no end.
-- Swami Ji Maharaj, Sar Bachan Radhasoami Poetry, Vol I
Can one be entangled in the mire of
When the Name of the Lord is constantly
on his lips?
One who ceaselessly meditates on Him,
While walking, talking, eating or sleeping,
While engaged in worldly duties,
The Lord is with him at all times.
Repeat constantly the Name of the Lord,
And know that devotion is indispensable
for deliverance.
Thus the devotee becomes the Lord
And thus has the Lord become Tuka.
Such is God's Name
that it heals the disease of the world.
Whosoever repeats the Lord's Name
while engaged in earthly duties,
remains ever in a blissful state of divine communion.
One absorbed in the Lord's Name, O Tuka,
has truly attained liberation while living.
-- Sant Tukarama
Recognize the Path to your Beloved, O travelers
and take the route of the anguished lover in separation.
Keep the Master's grace in your thoughts,
and reflect on his pure teachings.
Develop love and devotion with endearment,
and keep the thought of the Creator always before you.
Try to merge yourself into God like water in water.
Fix your mind within by following the Path of the Sound Current.
A yearning will arise; make then an intense and anguished call.
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.
-- Sant Dadu Dayal (the Compassionate Mystic)
The lover is converted into the Beloved.
That indeed is called true love.
Forgetting his own ego, he remains
absorbed in the One.
-- Sant Dadu Dayal (the Compassionate Mystic)
Oh think thou deeply and deliberate;
Without the guidance of a Master
The way cannot ever be found.
He will dye thee in satsang's color,
Take thy soul to regions celestial,
And reveal the firmament within.
If thou desirest, to revel
In realms spiritual within thine own self,
None will help thee except the Saints.
In a short moment wilt thou depart,
And thy body be reduced to dust.
Thy Master alone, 0 Tulsi, will show
The entrance back to thy Home.
-- Param Sant Tulsi Sahib
Whose soul is attached to the Word,
revels ever in cosmic flight;
Revels ever in cosmic flight,
and realizing the Lord,
plays with Him.
The mystery of the Inaccessible
and the secret of the scriptures he unravels:
He reaches his Home within and its Essence
he comes to know;
In the lotus feet of the Beloved
he sees his true destination.
The happily married woman
rejoices with her Spouse every moment, O Tulsi,
For her soul is attached to the Word,
and revels ever in cosmic flight.
-- Param Sant Tulsi Sahib
From the beginning of my life
I have been looking for your face
but today I have seen it
Today I have seen
the charm, the beauty,
the unfathomable grace
of the face
that I was looking for
Today I have found you
and those who laughed
and scorned me yesterday
are sorry that they were not looking
as I did
I am bewildered by the magnificence
of your beauty
and wish to see you
with a hundred eyes
My heart has burned with passion
and has searched forever
for this wondrous beauty
that I now behold
I am ashamed
to call this love human
and afraid of God
to call it divine
Your fragrant breath
like the morning breeze
has come to the stillness of the garden
You have breathed new life into me
I have become your sunshine
and also your shadow
My soul is screaming in ecstasy
Every fiber of my being
is in love with you
Your effulgence
has lit a fire in my heart
and made radiant for me
the earth and sky
My arrow of love
has arrived at the target
I am in the house of mercy
and my heart
is a place of prayer.
-- Rumi

Sunday, May 18, 2008

Beloved Radhaswami - I am of my Beloved and the Beloved is Mine

Beloved Radhaswami - I am of my Beloved and the Beloved is Mine

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

My heart pines without Satsang. I have been placed in this city of thieves. By keeping the company of loving devotees, Surat [the soul] is awakening love within her. Surat, pondering over the discourses of Guru, attends Satsang regularly and full of delight. I have promised to my Beloved that as long as there is life in my body, I shall love His devotees and look upon them as my own self.

Radhasoami is merciful and munificent. He is my Father and Mother. I shall ever remain clinging to His holy feet. I shall never forsake His company. Radhasoami is the Omnipotent Being. Radhasoami is the True Creator. Radhasoami is merciful to the humble. Radhasoami is supremely generous.
Praise be to Radhasoami! Praise be to Radhasoami !
0 soul! Perform Simran of RADHASOAMI.

Listen, 0 friend! My Beloved Radhasoami embraces me in dreams at night.

0 my Beloved Radhasoami! Grant me Your Darshan [vision] today. 0 my Beloved Radhasoami! Shower Your grace and mercy now. 0 my Beloved Radhasoami ! Take me under Your shelter and protection. 0 Beloved Swami (Lord)! Reform me this very moment. My mind and senses never remain calm and quiet. They are wavering and fickle all the time.

O mind! Sing again and again the glory of the support and sustenance of RADHASOAMI Nam. RADHASOAMI Nam is a source of perennial happiness. Whoever performs the Simran of this Name attains a high status. Unfathomable and infinite is the bliss of this Naam.

I am of my Beloved and the Beloved is mine.
Between us, no distinction of any kind should be made.

The Beloved is manifest in a Sant. Come hither and seek Him here. He is seated within you. Come hither and seek Him.

-- Huzur Maharaj,
Miscellaneous Refrains and Couplets, Prem Bani
Radhasoami, Volume Four

Tuesday, May 13, 2008

Spiritual Practice and Mystical Experience According to the Abhangas of Jnanadeva

Spiritual Practice and Mystical Experience According to the Abhangas of Jnanadeva

(Pictured above, the cover of, Garland of Divine Flowers --- Selected Devotional Lyrics of Saint Jnanesvar, P.V. Bobde, published by Motilal Barnarsidass of Delhi)

Meditation Sangat:
{"Do not live even a single day without inner meditation." --- Baba Devi Sahab}

Below is from the Chapter on the 13th Century mystic Sant Jnanadeva found in the book, Mysticism in India --- The Poet-Saints of Maharashtra, by R.D. Ranade, SUNY Press of New York. R.D. Ranade paraphrases, quotes, and sums up various teachings found in the Abhangas, Jnanesvari, and the Amritanubhava of Sant Jnanadeva.

A Living Master Reveals God's Name to the Initiate-Student and Instructions For Going Within

The spiritual teacher is verily the King of all the Saints. Him we may call an Ocean of Happiness, or a Mine of Love, or a Mountain of Courage, or the Source of Dispassion. The spiritual teacher is an invariable protector of his disciple. Like a wish-tree, he yields all desires to a devotee....The Name, upon which he asks us to meditate, puts an end to all knowledge, as it puts an end to ignorance (Abg. 16). When Prahlada uttered the name of God, God came to his rescue. God's name is indeed the best and holiest of all things. It is God's name which came to the succour of Dhruva, of Gajendra, of Ajamila, of Valmiki (Abg. 18). Mountains of sin shall perish in an instant at the utterance of the name of God (Abg.20). There is neither time nor season for the utterance of God's name (Abg. 24). The devotees of God feed upon the nectar of His name. The Yogins find it a source of eternal life (Abg. 25). If we meditate intensely on the Name of God within, God shall take pity upon us. Jnanadeva silently counts this rosary of God's name within himself {Abg. 27), and is therefore able to see the universe wholly filled with God (Abg. 28).

Colour Experience

6. Jnanadeva's mystical experience is very rich and varied. We shall begin first by a consideration of the various colours that a mystic is ...... to see. Jnanadeva tells us that "the abode of God is the thousand-petalled cavity in the brain, where is the source of spiritual bliss. One sees the red, the white, the blue and the yellow colours, and sees these with a pure vision. I need not tell you much," says Jnanadeva, "you already know these things. You understand these things, and remain silent" (Abg. 45). Jnanadeva tells us that the mystic sees a perpetual spiritual show. "One sees the black, the blue, and the tawny colours. The eye is lost in the eye. Let now the blue colour remain firm in the mind .. . . . . . In the eye one is able to see pure light, and one can see it even while living in the body" (Abg. 46). The dark-blue colour is very much insisted upon by Jhanadeva. God also manifests Himself in a dark-blue shape (Abg. 47)." "The dark-complexioned husband is the source of bliss. . . . . . He has filled my inside and outside," says Jnanadeva (Abg. 48). "It is impossible to take measure of Him. One cannot remember Him too often. One can never too much sing His praises when the dark-complexioned God is seen" (Abg. 49). It is this same dark-complexioned Being who lives in the heavens. He is the same as Atman. I have seen Him with these eyes, says Jnanadeva, where He remains imperishable as ever (Abg. 50). He plays a dark game on a dark night; he manifests himself as a dark-blue god (Abg. 51). The dark-blue colour fills the whole universe. The dark-blue being sees the dark-blue Person (Abg. 52). The blue light spreads everywhere. The heavens are merged in that blue light. The blue God lives in our very hearts, says Jnanadeva (Abg. 53).

Form Experience

7. Next to the experience of colour, comes the experience of forms, which are the objects of a mystic's vision on his spiritual journey. Of these the pearl constitutes the first kind of experience. "Beautiful indeed is that pearl which sheds light through all its different eight sides" (Abg. 57). "The pearl ornament is indeed a source of bliss. It cannot be had in the market. It cannot be had in a city. It can be had only by the force of concentration" (Abg. 58). "Priceless indeed is that jewel which thou hast attained. Dost thou not know that it is the source of the Godhead? It cannot perish. It cannot be fathomed. It need not be protected from a robber. That imperishable Jewel has been attained by me, says Jnanadeva, through the instruction of my Spiritual Teacher" (Abg. 56). Then Jnanadeva describes the experience of circles. "What work indeed has he accomplished who has not investigated the nature of the circle? He has been inflated with ignorance . . . . . . It is only when the circle has been investigated that God comes to be found. The mellifluous experience is hard to be spoken of. The first circle is of a white colour. In the midst of it is a dazzling circle. The still inner circle is of a red colour, and the final circle is blue. . . . . . Until this circle is investigated all else is ignorance. . . . . . I have spoken about it to you by the grace of Nivritti" (Abg. 59). Jnanadeva tells us further on that inside the palace of these circles is the form of God (Abg. 60). "This circle is indeed a void. What appears, is a void; what sees, is a void; when the void and the non-void are both lost, there is the form of the Self" (Abg. 61). Next comes the vision of the eye. "By the eye is the eye to be seen, and it is indeed the end of the void. It shines forth like a dark-blue circle. In it rests the light form of God" (Abg. 62). It is the Eye of all eyes. It is the Blue of all the blues (Abg. 64). "Now my eye tries to penetrate my eye. The eye sees the eye in the eye. The eye was verily shown to Jnanadeva by Nivritti [his spiritual Master/Satguru], and he saw the eye in all places" (Abg. 63). ...............

Light Experience

8. Next to morphic experiences, come the experiences of light. Jnanadeva tells us that the whole world is filled by incomparable light. "Interest merges in interest; love throbs; I have seen the intensive form of God. He is full of sound and light,. . . . .The dawn breaks, and the light of the Sun spreads ..forth. . . . . . By the spiritual instruction of Nivritti, Jnanadeva has attained to spiritual wisdom" (Abg. 73}. "Jnanadeva sometimes speaks of the moonlight which shines without the moon . . . .. God, the cause of all the universe, appears there as subtle and as small as an atom. Vitthala [God] is indeed personal and impersonal" (Abg. 71). "Even the sun's light is inferior to the light of the Atman. In God, indeed, there is neither day nor light. Beyond all duality Jnanadeva has seen the eye, and nothing can stand in comparison to it" (Abg. 70). God is indeed seen in the Super-conscious state. . . His light is greater than the light of the moon and the sun. This Self-experience is known only to those who have learned it from their spiritual master (Abg. 69). And is it not wonderful, asks Jnanadeva, that the sun should shine by night; and the moon by day? Contrary to all experiences is this. There is neither rising nor setting in Atman. He is his own mirror. Only the man of experience knows, says Jnanadeva, and Saints became pleased by that sign (Abg. 72). "That light is indeed seen in the thousand-petalled lotus where there is neither name nor form" (Abg. 68); "and it is wonderful that that light is neither hot nor cold" (Abg. 67); "and beyond indeed that light is God who remains transcendent" (Abg. 104).

Sound Experience

9. Jnanadeva's experience of sound is not expressed with the same fullness with which his colour experience or form experience or light experience are expressed. Indeed, in the Jnanesvari, he has spoken of the sound which fills the whole universe, telling us that a mystic does not know whence it comes, and whither it goes. In his Abhangas he does make mention of that unstruck sound which is heard in the process of mystic contemplation, and Jnanadeva tells us that beyond it is the light of God (Abg. 74). .....................

God Can Be Attained In All States of Consciousness

10. The experience of God can be attained in all the states of consciousness---in the waking God can be attained state, in the dream state, in the deep-sleep state, as well as in the Super-conscious state. When all these states become alike, then God is attained. Jnanadeva employs an allegory to tell us how God is to be experienced in all these states. The Waking State is personified and is made to say that she heard the voice of God in the courtyard, and saw Him with her own eyes. The Dream State and the Deep-Sleep State say that they are full of love towards God, and when they will realise God, then the cymbals will be sounded. The Super-conscious State is made to say that everything that belonged to her was taken away by God, and she was made to remain deeply silent (Abg. 84). Elsewhere also Jnanadeva tells us how in all the different states of consciousness---in the waking state, in the dream-state, and in the deep-sleep state---his mind was full of the bliss of God (Abg. 83). In fact, God's bliss, according to Jnanadeva, could be attained in all states of consciousness.

Tuesday, May 06, 2008

Following the Path of Inner Light & Sound, By J.L. Chaudhari

Following the Path of Inner Light & Sound, By J.L. Chaudhari

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

"The real message of man's life is "Be Man". The question is how to follow this principle and what should we do to adopt this principle and formula for finding a way to God, which is nothing but salvation.

"The only way is to surrender oneself in the Lotus feet of Spiritual Master. After this surrender the disciple and Master become one because a true surrender makes one free from the bondage of senses, dilution, affection, etc, etc. So far we are under the control of worldly desires -- the surrender is not possible. So the first step is to be free from worldly desires. But that does not mean that the needs for worldly living should not be fulfilled. In fact, needs should be fulfilled and not the desires. If we have taken birth as a human being -- some food (energy) is necessary for the body to work, but it is not necessary that we always aspire for multi course meals -- it is necessary to put on some cloths to cover the body but not necessary that silk linen is put on -- it is necessary that there is a small shelter for living but not necessary that a marble fitted house is with us.

"As a human being we have to survive in this world without caring for ourselves much, without looking to the ills of others, rather looking towards ills of ourselves purifying ourselves first and then do something for the purification of others. This is living like a "lotus" in a pond, and that is why the goddess Saraswati the goddess for knowledge, wisdom and intellect, sits on the Lotus. The Lotus flower blossoms in muddy pond, but any one looking at the flower exclaims, "Wow! How beautiful the flower is?" The whole world is a muddy pond and we have to survive in the midst of mud like a lotus flower which does not care for mud but it blossoms for the pleasure and happiness of others. Every morning with the sunrise the lotus blossoms. This is what we should also follow. The divine Power and Light emanated by the Spiritual Master makes us to blossom like the lotus flower provided we have full trust and faith in our spiritual Master.

"Sant Mat does not look at the race, the cast, the sect or any other identification for a person. Rather, it looks into the true sense of service, sacrifice surrender, devotion, determination, trust, belief of person towards the Master, and those who have these characteristics they may be belonging to any cast, race, country, direction or of any identification can join this Yoga, but for that a true spiritual Master is a must. I don't know whether you have adopted some spiritual Master or your are under the shelter of someone as a spiritual Master. If so, please do surrender yourself to him or her for all what you desire to attain and achieve. The spiritual Master is not their body. Rather, it is the Divine Light the Divine Sound and your own wisdom, your own conscious, and your own perception, which is selfless and without any expectation from any one on this earth."

Yours in Him,

-- J.L. Chaudhari

Sant Mat Practices --- A Spiritual Discourse and Mystic-Verses from Maharishi Mehi Paramahansa Ji

Sant Mat Practices --- A Spiritual Discourse and Mystic-Verses from Maharishi Mehi Paramahansa Ji

Sant Mat Mysticism Yahoo360 BLOG:

Sant Mat Fellowship:
{"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:
{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}
From the Philosophy of Liberation

87. The practice of Nadanusandhana (the Yoga of Sound) is not mere child's play. Its full practice cannot be exercised by one who lacks Yama and Niyama (virtues and moral rectitude). See the following section 88 for more detail on Yama and Niyama.
There are sounds due to gross vibrations in the material body. To meditate on these gross sounds and believe it to be as the full practice of the Yoga of Sound shows a lack of knowledge of Yoga. According to the literature of the Sants (Saints), Yama and Niyama are essential for mastery in the practice of the Nadanusandhana (Yoga of Sound [Nada-nu-sand-hana, the spiritual practice of inner Sound meditation, also called Surat Shabd Yoga]).

88. Yama consists of five disciplines: satya (truthfulness), ahimsa (non-violence), asteya (non-stealing), brahmacarya (continence), and aparigraha (control of greed or non-possessiveness).

Niyama also consists of five practices, which are the following: sauca (internal and external purity), santosha (contentment), tapas (penance), svadhyaya (study of spiritual matters) and lsvara pranidhana (meditation on God).

89. In following Yama and Niyama, one exercises aversion from the five sins, serves the spiritual master, attends satsang, and practices meditation as referred to in section 60.

90. A comfortable asana (a pose of sitting or posture) of keeping the head, neck and trunk straight and steady is a must for meditation. Without the ability to sit in such a steady posture for prolonged periods, meditation cannot be practiced.

91. Meditation should be practiced being alert, without being drowsy, shutting the eyes comfortably and without turning the eyeballs or pressing them in any way.

92. The practice of meditation should be an essential part of the practitioner's daily routine. The preferred time of meditation is Brahmamuhurta ([Hour of God: Brahma-mu-hurta, or Amrit Veela: Hour of Elixir]: very early in the morning: 3:00 A.M.). Likewise one should meditate at mid-morning and then again in the evening time. While falling asleep, one should also engage his mind in meditation. Further, it is good to practice Manas japa [Simran] or Manas dhyana [Dhyan] while working.

93. Before learning the Nadanusandhana (meditation on inner Sound) in practicing Manas japa (mantra repetition), Manas dhyana (focusing on the form of the master or deity) and Drshti Yoga ([inner Light meditation in the Third Eye Center or Eye-Focus] focusing on a Point that is practicing one-pointedness), one should meditate with eyes and mouth shut. Upon learning Nadanusandhana (Yoga of Sound [Inner Sound meditation]) from the Master, one should also close the ears.

94.............In the initial stages of dhyana (absolute concentration), pratyahara is practiced. [Note: Pratyahara means to bring back. Bringing back or refocusing one's attention during meditation, bringing the mind distracted by worldly thoughts back to the Focal Point during meditation.] Through the means of pratyahara, the mind is brought back repeatedly to the Focal Point. By this constant practice of pratyahara, one is eventually able to concentrate for a short period on the Focal Point. This state of concentration is called dharana (steadiness of concentration or absorption). When absorption is maintained for longer and longer periods of time, then it is dhyana (absolute concentration). Then in this state of dhyana, one is able to grasp the Streams of spiritual Sounds (described in section 60) and finally achieves samadhi (Unity [Union, Absorption, Oneness in deep meditation]). Drshti Yoga (seeing the inner Light---the Yoga of Vision) will greatly facilitate pratyahara and dharana......

--- Maharishi Mehi

An English translation of, The Philosophy of Liberation, by Maharishi Mehi, is now online at this address:

Mystic-Verses: Below is From the Padavali of Maharishi Mehi

Because of the wonderful light of the rays of the Moon;
How will the amazing Moon together with the sounds look like?
Those experiencing it are truly are the wise ones,
The brave get fully immersed into such endeavors,
Fully plunged into such a practice one becomes extremely cool and calm,
And forgets all about one's material body;
Paramhans says such introvert-aspirants remain completely unaware of morning, day and night.
And are effortless as if dead from outside,
The Sun outside compared to one inside is dark enough,
That splendorous Sun is beyond the boundary of the Moon,
Louder sounds highly repetitive inside are not discernible enough,
Paramhans says, sounds like the beating of drums and roaring of clouds are heard in the cosmos,
Above Trikuti, are colourless, shapeless compartments, where there are only resounding sounds;
The true spiritual aspirant remains in Dhyana Yoga [Yoga of Light],
And with Yoga of Sound reaches the Highest Realm;
In such a shapeless universe, he hears the extremely sweet sound of a Flute,
The Yoga of Sound causes such wonderful experiences;
On getting such a perceptive Guru, one knows how to do meditation upon inner Sound,
That Matchless Sound which never changes is the Quintessential One,
And that Quintessential Sound is finally changed into the Soundless one.
Saints describe it with words such as "Soundless", "Nameless" or "Wordless",
The Quintessential one along with surat [soul] at the final stage disappears,
The very stage of Soundlessness, Wordlessness or Namelessness is entirely different,
According to Mehi that stage is devoid of dualism,
Surat, merging with the Absolute, never returns to the physical world.