Upanishads and Sant Mat Meditation (the Inner Light and Sound of God)
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{"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}
Upanishads & Santmat - I
- Hymns from Yogashikhopanishad (Krishna Yajurveda), Chapter 6 excerpted from the book “Satsang Yoga – Part I” by Maharshi Mehi Paramhans ji Maharaj (28.04.1885 – 08.06.1986)
-Translated into English by Pravesh K. Singh (http://groups.yahoo.com/group/sant_santati , http://blog.360.yahoo.com/praveshksingh)
“Ekottaram Naadishatam taasaam madhye paraa smritaa |
Sushumnaa tu pare leenaa virajaa brahmaroopinee ||”
[There are 101 (important) nerves (nerve currents) out of which the Sushumnaa/Sushumna is the most important. Sushumnaa lies beyond, is devoid of ‘raja/rajas’ -one of the three qualities- thus being predominantly ‘sat’ (the best of three qualities which makes a person inclined towards spirituality, a virtuous, pious way of life), and is the form of Brahma.]
“Idaa tishthati waamen pingalaa dakshinen tu |
Tayormadhye param sthaanam yastadveda sa vedavit ||”
[Idaa/Ida is located to the left (towards the left eye) and Pingalaa/Pingala to the right (right eye). He who knows the magnificent place or Point located in the centre of these two (i.e. the Sushumnaa) knows the Vedas.]
“Anaahatasya shabdasya tasya shabdasya yo dhwanih |
Dhwanerantargatam jyotirjyotishoantargatah manah ||”
[There is ‘anaahat sound’ (primeval quintessential unstruck sound) inside - the sound that emanates from it is illuminated, i.e. consists of light within it. The mind (through meditation) is made to immerse or be absorbed in that light.]
“Kechidwadanti chaadhaaram sushumnaa cha Saraswati”
[Aadhaar (base) is called by some as Sushumnaa and (also) Saraswati.]
“Aadhaarchakramahasaa vidyutpunjasamaprabhaa |
Tadaa muktirna sandeho yadi tushtah swayam guruh ||”
[There is no doubt that by perceiving the light in the Aadhaar Chakra (Sushumna) which is full of light as bright as the beam of lightning, liberation is effected provided Guru is pleased.]
“Vaamadakshe nirundhanti pravishanti sushumnayaa |
Brahmarandhram pravishyaantaste yaanti paramaam gatim ||”
[(Those who) enter into the Sushumnaa having blocked left (idaa) and right (pingalaa), attain liberation entering into the Brahmarandhra (gateway of Brahma).]
“Sushumnaayaam praveshen chandrasooryau laye gatau ||”
[On entering into Sushumnaa moon and sun (in literature idaa and pingalaa have also been referred to moon (representing ‘tamas’) and the sun (representing ‘rajas’) respectively – English Translator) are lost.]
“Sushumnaayaam yadaa yogee kshanaikamapi tishthati |
Sushumnaayaam yadaa yogee kshanaardhamapi tishthati ||
Sushumunaayaam yadaa yogee sulagno lavanaambuvat |
Sushumnaayaam yadaa yogee leeyate ksheerneervat |
Bhidyate cha tadaa granthishchhidyante sarvasanshayaah |
Ksheeyante paramaakaashe te yaanti paramaam gatim ||”
[If the Yogi stays in Sushumnaa even for a kshana (unit of measurement of time which is equivalent to a very small fraction of second – English Translator)…if the yogi stays in the Sushumnaa for even half a kshana … when the yogi is absorbed in Sushumnaa as salt in water … and when the yogi gets immersed in Sushumnaa like a mixture of milk and water, then his knot gets broken, all his doubts get demolished and he attains to Supreme State merging into the Highest sky.]
“Gangaayaam saagare snaatvaa natvaa cha Manikarnikaam |
Madhyanaadeevichaarasya kalaam naarhanti shodasheem ||”
[The benefits that accrue out of paying obeisance to Manikarnikaa after having a bath in Gangasagar are not equal to even one-sixteenth of the benefits resulting from meditation in the central nerve-current (Sushumnaa).]
“Ashwamedhasahasraani vaajapeyashataani cha |
Sushumnaa dhyaanayogasya kalaam naarhanti shodasheem ||”
[(Merits of) Thousands of Ashwamedha Yajna and hundreds of Vaajapeya Yajna together can not sum up to even one-sixteenth of meditation in Sushumnaa.]
“Sushumnaayaam sadaa goshteem yah kashchitkurute narah |
Sa mukteh sarvapaapebhyo nihshreyasamwaapnuyaat ||”
[He who always attends meetings in Sushumnaa gets absolved of all sins and is blessed with true benediction or welfare.]
“Sushumnaiva param teertham sushumnaiva paro japah |
Sushumnaiva param dhyaanam sushumnaiva paraa gatih ||”
[Sushumnaa itself is the prime place of pilgrimage. Sushumnaa itself is the principal chanting. Sushumnaa itself is the main meditation. Sushumnaa itself is the high state or fortune.]
“Aneka yajnadaanaani vrataani niyamaastathaa |
Sushumnaadhyaanaleshasya kalaam naarhanti shodasheem ||”
[Numerous yajna, daana (donations or alms), vrata (meritorious acts of devotion such as penance, vow etc.) and niyam (observing set of rules) can not add up to one-sixteenth of Sushumna – Dhyana.]
“Sadaa naadaanusandhaanaatsanksheenaa waasanaa bhavet |
Niranjane vileeyet marunmanasi padmaj ||”
[Regular practice of Meditation on Divine Sound leads to destruction of passions or intense desires. O Brahmaa! Then the vital life current merges into God.]
“Karnadhaaram gurum praapya tadvaakyam plavavadridham |
abhyaasavaasanaashaktyaa taranti bhavasaagaram ||”
[People cross the ocean of existence with diligence holding the Guru to be the adept boatman (who steers the boat) and his counsels as the strong boat.]
Upanishads & Santmat - II
- Hymns from Naadabindoopanishad (Rigveda) excerpted from the book “Satsang Yoga – Part I” by Maharshi Mehi Paramhans ji Maharaj (28.04.1885 – 08.06.1986)
-Translated into English by Pravesh K. Singh (http://groups.yahoo.com/group/sant_santati , http://blog.360.yahoo.com/praveshksingh)
N.B.
While defining Santmat Maharshi Mehi Paramhans ji Maharaj, one of the greatest ever exponents of Santmat, says (in his exquisite book “Mehi Padavali”):
The urge or impetus to acquire ‘shaanti’ (tranquility or stillness of mind) is so natural to human heart. Inspired by the same urge, the ‘rishis’ or sages (who are said to have visualised the mantras - which were later compiled in the form of Vedas & Upanishads - during their meditation) in ancient times, made all-out attempts in search of ‘shaanti’ and described the ideas or ways to obtain it (‘shaanti’) in Upanishads for the beneficence of common people. Sants such as Kabir Sahab, Guru Nanak Sahab, etc. also expounded thoughts or ideas resembling or identical to these (ideas expressed in the Upanishads) in their local languages such as Bhaaratee (Hindi), Punjabi, etc. These very ideas or thoughts are termed as ‘Santmat’. However, the sacred verses of the Upanishads particularly have to be acknowledged to be the basic foundation or the bedrock of Santmat, for the highest knowledge or wisdom and the precise principal means to attain that wisdom namely, the ’naadanusandhaan’ or ’surat shabd yoga’ (the subtler and the subtlest meditation of Santmat, in which the practitioner meditates upon the Divine Sound/Vibration that springs directly from the God), in which Santmat takes so much of pride have been dazzling brilliantly upon this very terra firma since times immemorial.
“Brahmapranava sandhaanam naado jyotirmayah shivah |
Swayamaavirbhavedaatmaa meghaapaayenshumaaniva ||30||”
[Through practice of Pranava-Brahma Yoga (Naadaanusandhaan Yoga or Meditation on the Divine Sound Current) that naada/nada (sound) becomes manifest which is illuminated and benevolent. As the Sun glitters in its full glory after scattering away of clouds, the soul also is self-illuminated]
“Siddhaasane sthito yogee mudraam sandhaay vaishnaveem |
Shrinuyaaddakshine karne naadamantargatam sadaa |31|||”
[Having seated firmly in Siddhaasana, a yogi or practitioner should, adopting Vaishnavee Mudraa (having fixed sight at the Ajnaa Chakra), try to listen to the inner sound through the right ear.]
“Abhyasyamaano naadoayam baahyamaavrinute dhwanih |
Pakshaadvipakshamakhilam jitvaa turyapadam vrajet ||32||
[Practicing meditation on Divine Sound turns one deaf to the external sounds or the sounds of the outer world (what is implied here is that during this meditation when the attention is fully focused on listening to the inner sound currents, the current of consciousness is withdrawn from the hearing organ i.e. ears, or for that matter all other sense organs, and thus sounds of the outer world can not be heard). Conquering all the impediments one enters into the Turiya/Tureeya (the state of pure consciousness) within a fortnight.]
“Shrooyate prathamaabhyaase naado naanaavidho mahaan |
Wardhamaane tathaabhyaase shrooyate sookshmasookshmatah ||33||”
[In the beginning of the meditation (on sound) grosser sounds are heard. With maturity of practice the sounds heard tend to be increasingly finer and finer.]
“Aadau jaladhi jeemut bheree nirjhar sambhavah |
Madhye mardal shabdaabho ghantaa kaahalajastathaa ||34||”
[In the beginning (stages of meditation) sounds perceived resemble those of a (roaring) sea, (thundering) clouds, war drum/ trumpet and (gurgling) waterfalls while in the middle stage (they appear to) resemble sounds of mardal (a sort of drum), gong and singha (a type of trumpet).]
“Ante tu kinkinee vansh veenaa bhramar nihswanah |
Iti naanaavidhaa naadaah shrooyante sookshmasookshmatah ||35||”
[In the final stages (the practitioner hear) the sounds of kinkinee/ majeeraa (cymbal), flute, lute and buzzing of bees. Thus he gets to listen to finer and finer tunes.]
“Mahati shrooyamaane tu mahaabheyaardikadhwanau |
Tatra sookshmam sookshmataram naadameva paraamrishet ||36||”
[When (the practitioner) reaches unto that place where the sound of large trumpet is heard, he should try to perceive the more and more subtle (or minute) sounds.]
“Ghanamutsrijya waa sookshme sooksmamutsrijya vaa ghane |
Ramamaanamapi kshiptam mano naanyatra chaalayet |37|||”
[(The practitioner) may shift his attention from subtler to heavier (coarser or grosser) sounds or vice versa (from coarser to finer sounds), but he should not divert his attention in any other direction.]
“Yatra kutraapi waa naade lagati prathmam manah |
Tatra tatra sthireebhootvaa ten saardham vileeyate ||38||”
[Stilling one’s attention on any one of the sounds he becomes established there and is absorbed in that (sound) only.]
“Vismritya sakalam baahyam naade dugdhaambuvanmanah |
ekeebhooyaath sahasaa chidaakaashe vileeyate ||39||”
[Becoming completely forgetful or unaware of the outer emotions he gets dissolved in that (sound, or listening to that sound) like (a solution of) milk and water and, thus, is immersed in the chidaakaash (conscious sky).]
“Udaasenastato bhootvaa sadaabhyaasen sanyamee |
Unmaneekaarakam sadyo naadamevaavadhaarayet ||40||”
[Making himself disenchanted, detached or disinterested or withdrawn from the sensory objects the Yogi should still his attention upon the (inner) sound through regular practice keeping the defilements of the mind well under control.]
“Sarvachintaam samutsrijya sarvacheshtaa vivarjitah |
Naadamevaanusandadhyaannaade chittam vileeyate ||41||”
[Abandoning all external worries and (worldly) efforts, a Yogi should dissolve his chitta into the inner divine sound, meditating upon it.]
