I worship only God-within, nothing else, says Namdev

I worship only God-within, nothing else, says Namdev

"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

 

Sant Namdev


Below is from, The Hindi Padavali of Namdev, translated into English by Winand. M. Callewaert, published by Motilal Banarsidass, Delhi.


The name Ram [God]
has entered my heart
placing a golden scale
within.


I worship only
God-within
nothing else
says Namdev.

Love of Ram
is hard, Father
till you see the self
pervading everything.

Your fine exterior
filthy within
cannot be washed
with water, idiot.

God is no idol
nor the proffered leaves.
Namdev does not worship
in this manner.

False worship
cannot please Ram.
It may fool
the shallow
and the blind.

My eyes have turned
inward.
My heart clings
to the feet
of Ram.
says Namdev.


Who can be tainted
once he says Ram?
Sinners become pure
when they cry Ram.

Those who live
in the truth of Ram
should they fast
or visit holy sites?

In remembrance
I found
the right thing to do
says Namdev.

They will surely
find moksha [liberation],
those who say Ram.


Sing Ram.
Narhari, Sri Banvari.
Constantly worship
the feet of Murari.

The guru's word
is a stairway to heaven.
The heart is Prayag*
where sweet love flows.

I wandered
through the cosmos
in search of the treasure
but found it within me.

Do not come or go
stay at home and
sing of your Ram
says Namdev.


I have pleaded with Ram
I shall not ask another.
My life grows shorter
I cannot waste another birth.

I will not implore another god.
My tongue will taste only the elixir of Ram.

Ram is with everyone,
whether a worm
or a moth
moving
or still.

Ram is my life
other gods are empty and useless
says Namdev.


Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,
Ram,

--- Sant Namdev


*Note: "Prayag": Prayag is the ancient name for the city of Allahabad. In Prayag the river Yamuna meets the Ganga. Another river, called the Sarasvati, is also said to meet the Ganga here, although it remains invisible and is believed to follow a subterranean path. The confluence (Triveni) of these three rivers is a very holy site, and millions go to bathe there. In Sant literature Prayag or Triveni is the name for the confluence of three mystic channels in the body, called ida, pingala and susumna. This was an important concept in Tantrik yoga and in Nath lore and it greatly influenced the Sants.


Sant Namdev

 

 

 

The less organization, the better.

The less organization, the better.

"Satsang" has more than one meaning: First, it means the meeting of the Master and a disciple. Second, it means the meeting of all Satsangis who may attend, whether the Guru is present in body or not. There is no formality about it, none at all. It is a simple meeting of all disciples who can attend. We avoid formality and anything that may have the appearance of a rigid organization. The less organization, the better. And there must be no idea of leadership. The only leader in Sant Mat is the Guru. Just the Master and His disciples meeting together is the only organization we have.

-- Huzur Baba Sawan Singh

Kabir Satsang: Words Can Be Deceiving

Kabir Satsang: Words Can Be Deceiving

Sant Mat Mysticism Blog

Writing in Greek sometime during the Second Century AD probably in Syria, the author of the Gnostic Nag Hammadi book called the Gospel of Philip reflected on the inadequacy of words, how that earthly language rather than being an avenue to mystical Truth, instead can easily end up being for us just another way we are held captive by the powers of illusion:

'The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word "god" thinks not of what is real but rather of what is unreal. So also with the words "father," "son," "holy spirit," "life," "light," "resurrection," "church," and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words that are heard belong to this world. Do not be deceived. If words belonged to the eternal realm,
they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm.' (The Nag Hammadi Scriptures, Marvin Meyer)

Below is a satsang discourse about "Words" from one of my favorite books on the teachings of Guru Kabir, and the Sant Dharamdas line of Masters. This is a book from the same lineage that first used the Anurag Sagar of Kabir and other books of the Kabir Sagar (Ocean of Kabir). I believe it also is the same lineage that Sant Dariya Sahib and Sant Tulsi Sahib ultimately connects to, and therefore modern-day Radhasoami and Sant Mat as well. According to the Bijak, Anurag Sagar and other texts of Kabir Panth, Kabir is not only the Adi Guru or founding Sant Satguru of the Path of Sat Purush in this Kali Yuga of time, but also founded the Path during previous yugas or epochs also.

This book is most definitely on my list of top ten most important wisdom-books for devotees to both own and contemplate. 1008 Kabir Vani is a valuable collection of ethical or ahimsa teachings and admonitions about living a spiritual life in this human form as we cross this ocean of life.

From, 1008 Kabir Vani, a divine collection of incomparable 1008 nectarous Saakhis collected from the Saakhi Compilation of Satya Purush Sadguru Kabir Saheb, Compiled by Lalchand Doohan Jigyasu, Translated bu Kunwar Anil Kumar, Published by Manoj Publications:

The Chapter Titled, "Words"

Introduction

It is words which form part of didactic preachings. Words and deeds have a special relationship with each other. Words have a meaning only when they are practised in one's deeds. No matter how much we talk about the virtues of truth, love, non-violence and conscience, but these will bear no meaning unless we practise them in our lives. Anything said bearing true knowledge becomes a thing without substance, if not brought into practice. There are many in this world who would be talking big, but there are very few who practise what they say. Such persons tend to be rather didactic by way of singing in praise of God, preachings and spiritual speeches, but they and their audience never practise as preached. There is no improvement in their lives. Why? Because, so long as the words and deeds of the speaker do not harmonize with each other, the preachings will leave no lasting impact on the audience.

If our own minds are restless and we preach to others to be quiet, if we ourselves speak lies and preach others to cling to truth, if we cause pain to others stealthily and preach non-violence during our speech, it sure will yield no benefits. It will be entirely meaningless. And so, we have to remove the gap between words and deeds; and then only there will be an overall improvement in the life, of everyone. Even if there are no 'words', it wouldn't matter, but performance of sacred deeds in one's life is very important. In this context Kabir Saheb has instructed to practise true knowledge and devotion above articulation of words.

Kabir Saakhis:

What is the use of talking wise unless one brings it into practice? Like, a palace made of papers falls within the twinkling of an eye, in the same manner, a person without character, also meets his downfall within no time.

If what one says is not observed in one's own life, it becomes meaningless. And thus, so many foolish speakers and hearers, led by such ostentatious behaviour, met their doom.

One should be alert with such impostors whose speech is as sweet as sugar but what they do is as harmful as poison. If one observes what he says, his poison-like deed, too, will be converted into nectar (and such low kind of person, too, becomes praiseworthy).

Get rid of the ego of delivering speeches only and concentrate on your deeds (duties). A thirsty person's thirst cannot be quenched unless he is given water to drink, i.e. deed is more important than mere speech.

One led by his ego, feels proud of his speech and says that he allows sweet and beautiful words to come out of his mouth. But such ignorant people do not understand the aspect of devotion (they only make others happy by their speeches).

Speech, in this world, is considered something very ordinary and deed something great and beneficial. Kabir Saheb says: 'Deed is great and is something which helps one cross the ocean-like world'.

There are many brave persons who only talk big and keep moving about without bringing down their own speeches into their own lives; this can be likened to moving about with blunt arrows (delivering speeches only). But those, who have been hit by the arrow of devotion, are restless, physically and mentally (i.e. they, instead of delivering speeches, bring down true knowledge for observance in their lives).

Talking big without observing it in one's own life is like beating husk without rice. This can be likened to shooting false bullet from a gun which produces only sound and does not kill anyone (and so, do what you say).

Preach to others only when you are in a position to do what you say. It is only then that your audience will listen to your knowledgeable speech and get impressed. It is useless talking big unnecessarily. It is the same as beating husk without rice and getting nothing (time and labour both are wasted).

One began rhyming and saying Saakhis but his endeavours in this regard remained dry. He does not drink the clean and pure water already drawn from the well; he wants to draw the water himself and drink, i.e. he does not want to observe the sacred knowledge imparted by Saints; he wishes to follow his own wisdom.

(Pretending oneself to be a poet for honour and status) one composed Saakhis by changing a few words of others' compositions. Kabir Saheb says-'How would one survive by licking someone else's leftovers?' i.e. one shall not be able to survive for long by plagiarizing others' compositions and having no knowledge of his own. It is proper only when one makes a composition with one's own experiences.

The minds of such people remain restless who are themselves characterless and preach others by reading treatises and other religious books. Kabir Saheb says that such people remain worried about assuaging their hunger.

One himself does not get water to drink and gives milk to others (one who himself is leading a life of scarcity, how will he provide happiness to others). He himself does not have his mind in his control and tries to bring endurance in others by delivering speeches of wisdom

The wisdom of those who, without bringing in practice in their own lives, talk big in a cunning manner, may burn into ashes. Even one's knowledge-ability is wasted if it is devoid of devotion (for the stability of true knowledge it is necessary to have devotion and spiritual endeavour). ////////

Love, Yearning and Gradual Progress Within

Love, Yearning and Gradual Progress Within

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

The mind has forgotten its real Abode ages ago. Having clung to Maya [illusion] and its objects, it act perversely. Unless it is fully purified, the Inner Eye will not be opened. However, elevation of the spirit shall continue in a subtle form. The Path will thus be opened and cleared. When the mind has been completely corrected, and the surat (spirit) has acquired the strength to partake of the bliss of Higher Regions, Radhasoami Dayal [The Merciful Lord of the Soul] will graciously open the Inner Eye to some extent, and vouchsafe sufficient strength. He will augment Prem (love) a great deal. This will accelerate the inner progress of the spirit. Thus the Path will be easily traversed. It is only then the Jiva (soul, spirit) will understand fully the eminence of Sat Purush Radhasoami Dayal, His Shabd and the mode of devotional practices. He will attain Freedom-From-Care, and intense bliss.

Till such a stage is attained, an Abhyasi Satsangi should go on patiently applying himself to his Abhyas (devotional and meditation practices) with love and faith, and watch his gradual progress. The sign of progress consists in his mind acquiring ever-increasing love for and faith in Radhasoami Dayal, His Shabd and the modes of devotion taught by Him. Conversely, his attachment with the world and its pleasures, his kith and kin, is reduced.


All Sants, and Soami Ji Maharaj in particular, have, in their Bani [hymns], laid great stress upon engendering love. The idea is that the task can be accomplished quickly and easily with the help of love. Mere renunciation cannot afford so much advantage, nor can mere comprehension of the Faith confer such a benefit. All activities in the world are going on because of love and desire. If one does not have any feeling of love or he has no interest in a matter, he can do nothing. For the real spiritual welfare of their soul, it therefore behoves all Jivas to develop true love for the true Supreme Being.

-- Huzur Maharaj,


The surat regularly engages in spiritual practices with patience and calm.

Cherishing love and yearning within, she comes to the Guru's Abode.

On hearing Guru's instructions, she feels extremely delighted and daily augments her love for Him.

Understanding the inner secrets from Guru, she applies her Surat to Shabd.

By performing Sumiran [repeating God's Name], she undergoes internal purification. In Dhyan, she has Darshan [Vision] of Guru's form.

Illumination within goes on increasing day by day and Shabd [inner Sound] creates greater and greater tumult.

She regularly makes spiritual endeavours with patience and calm. She awakens love within her with yearning at heart.

She hears the Ringing of the Bell, the blowing of the Conch, the beating of the Drum, the tuneful music of the Violin and the melodious note of the Flute.

Hearing the Sound of the Bin (Harp), she gets intoxicated and reaches the Abode of Sat Purush.

Relying upon the grace and mercy of Radhasoami, she proceeds further and repairs to her True Home.

-- Prem Bani Radhaswami, Volume Two