spiritual experience

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Experiences in Spiritual Practice Sadhna Ke Anubhav

Part 1

CHAPTER 1

What is called Spiritual Practice (Sadhna)? In it what all must be done? In order to understand this, at first it is necessary to know how a living being arrives in a state of sorrow and non-peace, and then how such a one can benefit? Therefore, at first I shall narrate the order of creation, then deal with the topic of Spiritual Practice (Sadhna). May Shri Gurudeva help both you and me.

1. FLOW OF CREATION

At first how did creation begin? The way rays of the Sun sprout out, similarly, initially in the beginning a ray came out of the Conscious Energy Force or Soul (Chetanya Satta or Atama), and it formed a round circumference and enwrapped that Soul. This formed the Realm of Bliss (Anandmaya Kosh). As soon as this formed, the invisible Soul (Atama) came into light and began to shine. Lamp had light, but was invisible and flickering. As soon as a glob came over it, immediately it became brightened and it enlightened the entire space (Akash Mandal) around it. Now, it became capable of being directly experienced, that it is a light, a divine brightness.

i. Second Sphere

At that time, that Soul (Chetanya Purush / Atama) began to look at itself, because only in another thing can ones own form be seen. It is the mirror that makes one perceives ones own form. Without mirror who has seen ones own self? Climbing down to this first sphere / realm (Mandal) of Maya that (Soul) obtained knowledge about itself. As soon as the intellect became aware, that I am, a second realm/sphere (Mandal) was formed, and enveloped it all around. This stream (of energy) that made this second fold came to be called as Mahatatva, and the name of the realm /sphere (Mandal) was called the Realm of Intellect (Vigyanmaya Kosh), as this was a curtain of the Intellect.

ii. Third Sphere

As soon as knowledge arose, it began to think. It gave rise to thoughts and options (Sankalp-Vikalp). It began to think on expansion. A map of future began to be drawn in its brain. As soon as this happened, again that ray went further ahead, and again enveloped around. This circle became famous by the name of the Realm of Mind (Manomaya Kosh). The tendencies (Vrities) that worked in the Realm of Intellect (Vigyanmaya Kosh) is called the Universal Intellect (Brahmandiya Buddhi), and the tendencies (Vrities) that work in the Realm of Mind (Manomaya Kosh) came to be known as the Universal Mind

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(Brahmandiya Mun). According to Purans, the Universal Intellect is called Shiv, and the Universal Mind is called Brahma. It is with this Universal Mind or Brahma that the work of gross creation began. Therefore, it has been considered as the creator of the entire Creation or Universe.

Both the Mind and the Intellect are inanimate (Jarh); they have no inherent strength within them. But that conscious Soul (Chetanya Purush) by itself goes into them and manifest, and by itself begins to take work out of these tools, then they come into operation and begin to perform. They work under its protection - just as in the body the eyes see, nose smells, mind thinks etc. However, on the Soul (Chetanya) going out of it, these powers can do nothing. Similarly, with help of the Conscious Force (Chetanya), the Universal Mind as well as the Universal Intellect perform their respective work. The manifesting Soul here is called the Soul of the Intellect (Vigyanmaya Atama) and the Soul of the Mind (Manomaya Atama) by the scriptures.

For the gross creation that came about, Brahma or the Universal Mind made a resolve, drawing an imaginary map in the mind. This is called Mental Creation (Mansik Shrishti), when a decision was taken that the work ought to be accordingly performed, in order to grant life to these imaginary or mental forms, again that original ray of Maya stepped ahead. It spread the lifeelement (Jeevan Tatva or the Prana Tatva) around itself, and to make it alive, manifested all these forms. This way, slowly a realm /sphere (Mandal) of life-element formed. This is called the Ethereal Realm (Pranamaya Kosh). From the Realm of Mind (Manomaya Kosh) light of the Conscious Force (Chetanya Purush) went ahead and became present in this Ethereal Realm (Pranamaya Kosh). This is called the Ethereal Soul (Pranamaya Atama). Sitting in the Realm of Mind (Manomaya Kosh) all the maps that Brahma sketched; the mental forms that he made, all those imaginary bodys of human beings, animals, birds, Devas, Asurs etc., began to swim in this life-element (PranaTatva). These got a bit of grossness with life element (Prana tatva) being mingled. With it these vessels got a form in between subtle and gross. This came to be called as the Ethereal Body (Pranamaya Sharir).

Just as Suns rays getting into a thing gives it light, similarly every drop of the rays of original sun, the Conscious Soul entered this body and made it lighted (Prakashit). The body taking a gross (Shudra) part of it manifested as a live form. All the powers that there are in that great conscious ocean, form each of them, a part came to the living beings - intellect, mind, freedom etc. all came to his share, but in a small form. The rays of the Sun are not different from the Sun. All the properties that Sun has, the rays too have them, but slightly. The property of fire are in the sparks too, the property of water are also same in a drop of water, but till the ray does not become one with its true storehouse, the Sun, the spark does not mingle with fire, and the drop of water does not reach its original source, the ocean, till then its capabilities remain limited. A living being too has got separated from its original storehouse. It has no special knowledge or special capability, therefore, it became unhappy, and to remove this unhappiness, it again stepped forward.

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It should have proceeded upwards, towards its back, but because of the push of Maya it fell downwards. Pushing these living beings the ray of Maya or Nature (Prakriti) too came down along with them, and immediately made with them an earthly coat, and its sphere surrounded the Ethereal Realm (Pranamaya Kosh) all around. This came to be called as the Physical Realm (Annamaya Kosh). This way, in five spheres (Mandals) one Creation/ Universe (Brahmand) was created.

The Physical Realm (Annamaya Kosh) has earth element. The Ethereal Realm (Pranamaya Kosh) has water element. The Realm of Mind (Manomaya Kosh) has fire element. The Realm of Intellect (Vigyanmaya Kosh) has air element, and the Realm of Bliss (Anandmaya Kosh) has dominance of ether element. Other four elements are suppressed (Gaun). This is the rule of creation.

iii. Reason For Ignorance And The Physical Body

The being with the ethereal body, with subtle body, came into this earthly coat. Slowly upon the subtle vessel, earthly particles began to stick, and in a few days, in the same form a layer of mud settled on it. This was called the Gross Body, which was exactly the same form as the ethereal body. Till now it was light, now with mud enveloping it, it became heavy. This effect did not remain confined only to the outer covering, instead it made all internal powers, mind, body, ego and senses also gross, and all these became thick and ugly.

iv. Why Did It Do So?

People ask what did Maya gain in entangling us in sorrow? This is cruelty. There can be many answers to it, but if we think on it a little, two things come to the mind. One is that happiness and sorrow, Peace and turmoil are no separate things. Actually, they are two faces of the same thing. Where there are no two, how can there be one? Where there is no night, what would you call day? Where there is no bitterness, how would you value sweetness? Where there is no child, who would get the status of a father? Where there is no woman, how would you become a husband? Where there is no disciple, who would be a Master (Guru)? etc. What it means is that worlds creation and maintenance is because of this duality. The moment the duality of joy-grief, happiness-sorrow, mine-yours, peace-turmoil goes, that moment this world would be destroyed/finished. The whole world would come to an end. The thing which we by our foolishness think of as happiness and sorrow, its reality is actually nothing. This is a game of Mother Nature (Ma Jagat Janani). She is making her children play a game and is enjoying it. Looking at us she is laughing. Children fight, scream and quarrel amongst each other. Parents looking at them get happiness because they know that there is no truth/reality in it. It is just a childs game.

Secondly, it can be said that in this struggle benefit for the living being is hidden. With this, one gets life, gain determination, and one gets the intelligence to recognize between gain and loss. One understands ones duty

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(Dharma). The one who sits lazily, who does not jump and play, who does not fight and quarrel, such a ones body, heart and brain remains weak through out life. Just as intelligent parents do not like laziness, similarly our loving Mother too does not wish to see her children sitting quietly. This is her love for us. This is love not cruelty. It is for our benefit that she has created the entire visible world, gave freedom to a being, gave capability, and granted the power to think right and wrong. Only on such occasions itself can a being use these powers. By this a test is taken and they get sharp.

Above Nepal in the lands of Tibet etc. of Himalayas, there was earlier a tradition that as soon as a child was born, the child was put on ice cold place, and after a while removed from there. Many would die in the process, but those that survived became so strong that till old age the icy coldness did not affect their body. Did these hilly people not love their children? Were they cruel? No. By this experience (Sanskar) they were made to be Ice Proof. Hear further! In Europe there is a country called Switzerland. There they have many factories for manufacturing watches. Some of the workers in this trade made their children from birth a prisoner in dark homes. Sun, moon, stars lamp and fire, that is, all things giving light were not brought before them. Twelve years in their life were spent being in such closed houses. The benefit of this was that their eyes became so powerful that they could see the smallest tools for watches without the use of magnifying lenses, and they got jobs that paid big salaries. This was for their benefit and not parents cruelty. Similarly understand her (Mother Nature) too.

v. Monism And Trinity (Triputivad)

In religious field these days many isms have come out - Monism (Aduaitvad) and Dualism (Duaitvad), Qualified Non-duality (Vishistaduait1) Dualismnon-dualism (Duaitaduait2), Pure Duality / Monism (Shuddhaduait3) etc. All these have small differences. Amongst all these, two are considered to be of importance. One says A being and God (Ishwar) are one, and a living being is made out of a part of God (Ishwar). The other says that a living being too, like God, is infinite. It was never formed, nor is destroyed, and forever remains apart. Neither is it a part of God, nor His son. The first is called Monism (Eykadvad) and the other is Dualism (Duaitvad). Their principles are absolutely different from each other. All this is useless fight. Experience says otherwise. It says that to a certain extent both are correct, and in some ways both are wrong. In reference to this what one understands is that a living being came to be from a part of God. A being has in minor degrees all the capability and all properties of God. Just as Gosai ji has stated in Ramcharitmanas4:

A Being, being a part of God, is never destroyed.

1 Doctrine of Ramanuja

2 Propounded by Nimbarka.

3 Propounded by Vallabhacarya.

4 Ishwar Ansh jeeva Avinasi.

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A living being is a part and He is the whole. This living being is a part, but such a part that is not ever destroyed. Being apart it forever remains apart. Therefore, it can be said that it is apart and yet not. Here both proposition become correct. What this means is that having been born out of God (The Universal Energy Force) and coming into the fold of living beings, then again even on liberation (Moksha), in a complete sense, one does not merge with Him. Despite liberation (Moksha) one of its power remains in the form of the First-Cause (Maha Karan). For this, consider the illustration of the relationship between a father and a son. A son is a part of the father. The father taking all his subtle parts becoming a small drop of semen enters the womb of his wife, and in form of a son, becoming a separate entity, appears after nine months. He is a part of his father; born taking his entire capability, entire powers, and on being separated shall never again, at any period, merge into the body of that father. His identity remains separate. This same state is between a living being and God. Taking a part of God in her womb the Mother Nature (Prakriti), in form of a living being gives birth to it. This living being then never again merges with ones father (God) in any state. Some bit of entity remains.

Those following Trinity (Triputivad) question, if God is divided in parts, then one day the whole would finish. This is nothing but ignorance or foolishness. We see everyday that one man produces ten children and remains same himself. He divided his part amongst ten living beings, but for no loss to himself then how in the all powerful God would there be a decrease or reduction? What is happening in the gross is the same in the subtle world. To know the subtle, the gross must be viewed, and in it lies the knowledge of all elements, all worlds, entire Created world /Universe (Brahmand), Celestial beings (Devi, Devatas) and God (Paramatama). There is no need to search anywhere else.

vi. How Did Misconception Take Place?

A living being forever has one goal that is to attain happiness or peace. One forever desires happiness and comfort. In everything one searches for bliss. Every effort is for this happiness. Throughout ones life, as far as one understands, one collects things of happiness. Vehicle, job etc are for ones comfort. Life after life ends, but this desire does not decrease. As the glimpse of happiness falls on these meaningless things, so the desire increases, and it does not strike the Intellect, which is totally involved in this pit, with its eyes full of dust, that the thing that is being searched, is not in these. It is somewhere else. But like a blind traveler one does not see the path, nor is aware of the direction, it just keeps moving. This is the state of beings in the Physical Realm (Annamaya Kosh). Under control of ignorance and foolishness they search for happiness in such things where it is not. The branch they are holding on with hope, breaks and falls. The flower towards which they run becoming a Bulbul5 withers before their eyes. The bud, whose juice they want to suck, imprisons them as a Beatle. This way, desiring happiness they suffer sorrow one after another and remain troubled. At times they get temporary

5 The nightingale.

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glimpse of happiness, but like electric spark it is not permanent /stable, and again the ocean of sorrow grips them. In this state, a living being in the Physical Realm (Annamaya Kosh) remains lost, surrounded by the clouds of turmoil and troubles. At times one stumbles, at times falls face-wards, at times gets entangled in thorns, at times dips in water, but never becomes aware / conscious. Their face never turns towards the correct directions. This is a persons delusion, which arises due to the influence of the Physical Realm (Annamaya Kosh) that makes its inner state impure and defective.

Foolish being embraces women and looks for joy in it, hugs his son and wants to be happy. Where is that thing in these puppets of muscles and skeleton that one could get! At times in wealth and status one searches, but there too there is no sign of it. In the end one sits being disappointed from all around, then ones state is like such a Papiha, who is asking for a drop (of Swati) from the dry clouds and staring continuously at them.

vii. Towards Spiritual Practice (Sadhna)

Those who have had such experiences from the world, who have understood its meaninglessness, such persons, can actually become aspirants. Before this those who get engrossed in spiritual practice (Sadhna) that has been seen or heard, remain unripe. Their vehicle moves with difficulty. It at times goes in this direction and at times in the other. At times they go up and at times fall down. In this tussle time is wasted and one gets no result. So long as the mind is not in this state, till one is not decisive that happiness is not in worldly things, and that the storehouse of joy is elsewhere, till then spiritual practice (Sadhna) cannot take place, nor should be attempted.

viii. Detachment (Veragya)

Out of hundreds of aspirants one or two reach their goal. Rest get lost on the way, or drown, or die in some whirlpool. The reason for this is nothing else but fluctuations in their determination. Those who are not able to bring themselves to the belief that the needed thing is not at this place. This weakness does not let aspirants get success, else who would discard ones benefit? To attain such intellect is called Detachment (Veragya). The meaning of detachment is not to be attached (Moh) with the worldly things, and reduction of the mine-ness (Mamta) towards them. So long as this does not take place, practice (Abhyas) does not come out correct. Man can go only in one direction. A traveler going towards east cannot at the same time go towards west. We catch hold of both, world as well as God in form of bliss. This is why we fail in both. Neither do we get Maya nor God (Ram). Both go away.

What this means is not that we should leave all, that is, this world and sit in a forest. In this Creation /Universe (Brahmand) where is that place where the play of Maya is not taking place? Leaving it where can we go? Remain in it, and do all the worldly jobs, only do not get entangled in them. With wisdom

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keep thinking about its meaninglessness (Nisarta). With this one progresses in practice, and one would reach quickly near God (Ishwar).

If you cannot do this, do just this keep all of the twenty-four hours for your body, and morning and evening hour for your Soul. At one time do only one thing. When you begin to attend to your Soul, do not let your mind (Chit) go towards the body or anything related to the body. If it goes then forcefully pull it, and make it perform the work you have begun, and when you do anything to do with the body, do not peep at the other way. When there is a single mindedness (lagan) in a work, it gets done quickly whether it is of here or there. Practice, so as to make such a habit. Later, detachment (Veragya) would automatically follow. Detachment (Veragya) does not connote bodily sacrificing anything, but instead to keep the mind apart/separated. Without detachment (Veragya) practice can not take place. During the time of worship (Bhajan) to keep away from worldly desires (Vasnas), and rest of the time to keep thinking /contemplating makes detachment strong. With this a person rises up and becomes a great person (Maha Purusha).

Those who along with practice (Abhyas) do not keep detached (Veragya) their state is like that of a parrot, who lifelong repeats the name Ram-Ram, but as soon as it sees a cat it starts yelling Tay-Tay. Periodically tests are taken - attacks of desires (Kama), anger (Krodh), frenzy (Mad) longing (Trishna) etc. trouble; desires (Vasnas) rack up a storm within. Then, at the time, all knowledge fades away, and that practitioner like any worldly person gets trapped in desire (Kama), anger (Krodh), and attachment (Moh), cries and performs that which ought not to be done. This is the evidence of failure of practice.

ix. In Practice

I have stated above that prior to practice it is necessary to bring within oneself true determination (Nishta) and true curiosity (Jigyasa), and then step into it. Else there is danger. Further, in order to practice, besides this, what all we must do, I shall state.

I have given above the heading Experiences of Spiritual Practice (Sadhna Ke Anubhav). Come, first let us think about the term Spiritual Practice (Sadhna) as to what it connotes? The term that we do not understand, the gain or loss of which we are not aware of, the principles of which have not, till date, reached our ears, in it faith (Shradha) cannot develop, and without mental (Chit) involvement the work does not get completed. Therefore, the first thing to do is to contemplate / think on the term Spiritual Practice (Sadhna).

a. Spiritual Practice (Sadhna)

The term Sadhna can be used for both worldly and spiritual deeds, but in a definition, no one uses the word Sadhna for any worldly deed. As soon as this word comes on the tongue it is understood that this work is not for the

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body, but in relation with the Soul; not in connection with the world in form of Maya, but the Pure Conscious God (Shudh Chetanya Ishwar).

To attain the Soul, or for perception of God (Ishwar Sakshatkar) all the attempts that a person undertakes can be said to be Spiritual Practice (Sadhna). For those in lower levels /classes - repetition of mantra (Jap / rosary), pilgrimage (Tirath Yatra), idol worship etc, are the overt spiritual practices (Sadhna), by which the Soul develops, and the field gets prepared. Thereafter, comes the turn for inner Spiritual Practice (Sadhna). An aspirant attempts to remove the defects (Vikar) of the mind and the intellect, and purifies ones self within (Antahkaran), and with it removes the impurities (Mal) and covers (Avaran). This way, beginning with concentration and meditation (Dharna and Dhiyan) one experiences the joy of many types of Samadhis, and finally reaches the Asampragyat Samadhi. Actually, this is Spiritual Practice (Sadhna) and for this alone the term is used.

Beyond Asampragyat Samadhi there is one more area of Maya that still remains. In that too something still remains to be done, but it is not in control of a person to make an attempt at that level. Just as a lamp pulls the moths towards itself, removes its ego and erases its name and form by merging it within itself, similarly some divine force (Divine Magnetism) pulls upwards. And one unknowingly continues to get pulled. Because in this state the beloved itself is yearning to see the lover, and eager to embrace close to heart, and pulls one for embracing one, therefore, it does not come under the definition of Spiritual Practice (Sadhna). Mostly, Saints consider this as Perfection (Siddh). Lovers call it Yoga of Love (Prem Yoga), and scriptures call it Samarpan Yoga.

b. Upwards

I have stated before that the storehouse of happiness and joy was above. We on misconception proceeded downwards, and began searching for it. When here it is nowhere to be found we get troubled. To remove this trouble or turmoil there is only one remedy, that from the place where we are standing, we should attempt to climb up, and until we find the source of bliss, with determination and resolve we should continue to go forwards. Difficulties shall come, we would get pushed, at times we would have to face troubles, but with hope, keeping courage, one should continuously climb; going up (Udhav Gati) with such strong determination is called Spiritual Practice (Sadhna) and the one doing so is called an Aspirant (Sadhak). The path to reach up to this source of bliss (Amrit Kund) is divided by the scriptures in five parts and given five different names. These are called Realms (Kosh), description of which I have just given. These are the five stages (Manjil) of spiritual path. One has to go beyond these five, and these five have to be crossed. Each of these stages has a different methodology (Sadhna). Certain duties are such that make one cross the first stage. Some are such that they take one across the second stage, some the third, and yet others the fourth. This way, one after another the number of the following stage comes. One methodology (Sadhna) does not work up to the end. The methodology (Sadhna) of Physical Realm (Annamaya Kosh) do not work in the Ethereal

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Realm (Pranamaya Kosh), and those of the Ethereal Realm (Pranamaya Kosh) do not take one across the Realm of Mind (Manomaya Kosh), and those of the Realm of Mind do not work in the Realm of Intellect (Vigyanmaya Kosh) and the Realm of Bliss (Anandmaya Kosh). Therefore, in following these methods (Sadhna) it is necessary to have a guide, that is, the one who gives guidance (Hidayat /Guru). He /she correctly decides and tells you that youve reached a particular stage, or climbed up to that stage in this life or previous lives, and further with the help of which method (Kriya) you would go further. By reading books by oneself, or following a method by hearing it from someone, is waste of time and foolishness.

bi. Illustration

As an illustration understand. Just as a person who was a resident of western desert (Mewarh) started on a journey for Northern Himalayas (Uttrakhand). On stepping out of home there was a sandy ground, where besides camels, no other vehicle functioned. He climbed on the back of a camel and crossed that area. Further ahead he came across a big river. He left the camel there, and sat on a boat to cross it. Now, at the third stage, he found Railways. Took a ticket and sat in a compartment. Rail stopped at a place below the hills. For the fourth stage, he got a motor vehicle, which took him further. Many miles further it too stopped. Now the fifth stage comes. One big huge mountain rose straight up, whoever climbed slipped down. Some people somehow climbed up. One got petrified and called out to them, and asked for help. They threw a rope and said, Catch it. We shall pull you up. It will not take anytime, but catch it tightly. If you let go of the rope from your hand, you would fall in a ditch, where no one would be able to find your remains. Just as these five stages were crossed by five methods, similarly understand it is same in spiritual stages. Those persons, who were high at the peak, are called Guru, who makes a disciple cross the fifth realm.

The Physical Realm (Annamaya Kosh) is the sandy ground. It is made out of earth element. Therefore, can be crosses only by the means of overt actions (Karmas). To perform penance (Tap), keep fasts (Vrat), go for pilgrimage (Tirath), idol worship etc. are the methods (Sadhan) of Physical Realm (Annamaya Kosh). Yogis cross it with Shat Karma, Neti-Dhoti, Basti, etc. The methods of Hat Yoga (Asan, Mudra, Pranayam etc.) are the methods of the second Ethereal Realm (Pranamaya Kosh). Devotion (Upasana) is for the Realm of Mind (Manomaya Kosh) and the Yoga of Intellect (Buddhi Yoga) for the Realm of Intellect, and Surrender (Samarpan) is the method for the Realm of Bliss (Anandmaya Kosh). Those people who life long perform only one method do not progress.

c. Religious Differences

These five types of methodology have infinite differences. No one can count all the methods (Kriyas) that are prevalent in the world today. These differences have divided mankind in many religions and belief systems. Those following one type of methodology came under one group, which is called Religion. When by nature, Sanskars and interest men are seen to be

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different then how can their thinking and actions (Karma) be the same? That gave birth to Religion. All these are spiritual, and to a certain extent raise a person. Therefore, to call religions names, and find defects, and to fight with their leaders is a mistake. Yes! Your work can be that you with loving speech, keep giving warning that they should not get stuck in it, and go forward and progress. If you know, on being asked tell the next method, else send them under refuge of a knowledgeable Guru, and if they are not willing to proceed ahead, become detached (Udasin) towards them. Understand that their Sanskars are of this stage only, therefore, they cannot understand anything about the following stage.

d. Guru & Disciple

In Spiritual Practice (Sadhna) both Guru and Disciple should be all right. Where even one is wanting, the work does not get done. Guru should be fully experienced. Should know the pit falls, and ups and downs of the path, and the disciple should be strongly determined, courageous, and completely motivated. If Guru does not know, what can such a one tell? and if a disciple is lax, what would such a one do? Therefore, it is a rule that a disciple should take a test of Guru, and Guru should take a test of disciple, and only then should they connect. Those Guru-disciples who cannot do this, there is a doubt as to whether their relationship would last.

These days this world is full of commercial Gurus. Such people with talks and exhibition of power (Chamatkars) impress the hearts of innocent aspirants, and entangle them in their net for taking different types of service, and waste their time. Therefore, a disciple prior to making a Guru, should investigate thoroughly. In a hurry, one can be cheated.

No doubt it is a very difficult task. A new student who does not even know an alphabet should rise to take a test of a master, and then such a master who is a great spiritualist, a master of knowledge, whose appearance is of a great intellectual of spirituality, whose way of life, whose behavior is beyond ones understanding! Great men roam in this world under various forms. To discern that this is a Mahatma is impossible for an ordinary person. But no, this too has a method. You sit near a person. If as soon as you sit all your worldly worries are removed, your troubles and anxious heart becomes peaceful, and you get coolness, and within you your thoughts go towards the Soul or remembering God, your mind without reason gets attracted in that direction, where you feel good and do not feel like getting up, understand that this is an extraordinary great person. This is such a ones identification. Shri Kabir Sahib said6:

When attachment (Moh) and suffering within is removed know youve met Guru.

This one verse clearly states this.

6 Shri Kabir Sahib: Guru mila tab janiye mitey moh santap.

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One more thing, even on meeting such a Mahatma do not make such a one your Guru immediately. Being in such a ones company for a while, acquire knowledge as regards such a ones behavior, and knowledge of such a ones methodology. If such a one is a master, but the behavior is not proper then do not accept such a one as Guru, and if such a ones methods are such, which are not in accordance with your inclination, then too do not make such a one your Guru. Yes! If all these factors are all right, whether such a one is a householder or an ascetic, in robes or in ordinary attire, connection with such a one is appropriate. To make a person connect with God is not a work of an ordinary priest. For it an intelligent and experienced person is necessary. Such a one should be such so as to be able to understand the expressions within the heart of an aspirant, who comes before such a one. A Guru, who cannot understand the interests of an aspirant, or such a ones capabilities, cannot do this. A Guru should have such attributes that can be idolized, copying which a disciple can become complete. Those people who are immersed in sensualities and have foul speech, even though powerful (Siddh), are not worthy of making as Guru. Aspirants should contemplate on all these matters and only then make relationship. Just the way on getting married the relationship goes on till death, similarly the relationship of Guru and disciple goes on life after life. Therefore, do not hurry in this matter.

e. To Be A Disciple

In the spiritual path where one comes across a Guru with difficulty there it is also difficult to be a disciple. To say it by mouth, no one becomes a disciple. For this one has to stake ones life. Body, mind, wealth and life (Prana) have to be given up. The one, who can give ones most loved thing, and giving oneself up yearns for acquiring knowledge from such a one, is a disciple. Just as to put a best thing in a bad vessel spoils it, similarly an ineligible disciple cannot keep the best methods (Sadhna) safe. Such a one would misuse it. As such, Gurus take test, and on being successful give out the secret. For this work, disciples must necessarily remain alert. In older days very difficult test were taken. Prajapati (Brahmaji) kept Indra and Virochana for a hundred years near him, and took a test of their motivation and senses, and only then gave a discourse of spiritual knowledge. Kabir Sahib told his main disciple Shri Dharamdasji7:

Dharamdas, I ask you a hundred thousand times, do not let the real thing go out.

The main thing (Sar Vastu) means the secret. This should not go out, meaning that it should not be told to any ineligible one. One finds many such illustrations.

Before the beginning of the Mahabharata, many stories have come down of tests being taken of sons of Rishis, which are very interesting and informative. But in this era Gurus have stopped taking tests, as today man does not stop is always in a hurry. He is so impatient. Nothing should be

7 Shri Kabir Sahib: Dharamdas tohi lakh duhai, sar vastu bahar nahi jai.

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done and God should stand today itself before one. One just does not know how to wait, to make effort, with faith follow Gurus directions. Worldly jobs should not be spoiled, money should not be spent, the body should not face any difficulty, before Guru even the head should not bend with humility and modesty, but all the knowledge of Guru should now, immediately, come to one. God too should not take time. On beginning a method (Sadhan) God should stand before one. If there is but a slight delay, both are boycotted - neither relation with Guru, nor with God, towards bothno faith. This is the attitude of present day aspirants. How can anyone take their test? Therefore, great men have now changed their rules. They do not disappoint anyone. They teach the methodology, make one climb, give different types of experience, but do not give Deeksha, do not make one a disciple. This way, after years of practice, when one becomes eligible, they give Deeksha. Those who even then do not become eligible, are made to carry on as before. Those disciples who bring infinite love and faith towards their Guru, those who have with complete belief followed the path as told by Guru, who kept the method secret, who do not speak of the secrets of experience with anyone, who do not misuse the powers gained through these methods (Sadhan), who are obedient, understanding such to be eligible, Gurus give Deeksha, and make them their disciples. All this is difficult, but slowly mind and life force (Prana) change due to the influence of spiritual practice (Sadhna) and Satsang, and the day the expression of surrender comes about within a disciple, that day is the time for Deeksha.

It is said, for spiritual practice (Sadhna) such a belief is essential, which is greater than ether (Akash), deeper than ocean, heavier than mountain (Sumeru) and sever than thunderbolt (Vraj8), but to have such a determination in spiritual practice (Sadhna) is no game. It comes with great difficulty. One more thing of secret is that an aspirant should, in complete sense, have such an expression that Guru is God and not equal to God. (Sakshat Sarvagya Paramatama). That Guru is the all knowing Universal Energy Force. Guru is all powerful, and for our benefit, in the form of a human, has come as an Avatar. So long as such an expression, in determined form, does not come within the heart of a disciple, a disciple cannot be a disciple. Sitting before Guru to understand that I am present before God Himself, His body is the body of God and other than him there is no other God (Isht). Where such expression is present, the impurities get destroyed, and one, who perceives such a Universal Soul form, that one is acknowledged as eligible for being a disciple. But even this transaction is not ordinary. To remove the trinity of these three - the one worshiped, aspirant and Guru is no game. After years of Satsang, and years of effort, this result comes about one day, and the day this state comes about in the heart that is the time for Deeksha.

f. Conclusion

What I have stated does not mean that for every person in the world such a one is God. In whatever form the entire world may view your Guru, but for you, as a disciple, such a one should be viewed as presence of God.

8 Vraj is Indras weapon. It is thunderbolt.

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Besides such a one, none other should be viewed as God. Ones entire tendencies (Vrities), good or bad, should be centered in that Guru idol (Guru-Murthi). Like Meera ji could not see another man in the world besides Girdharlal, similarly your view too should go to one place and no one else should come to view. This is the highest eligibility of a disciple9.

Door and walls become mirror wherever I look I see you. Sand & stone become mirror of your reflection for me.

This is the last stage of love, where besides the one being loved nothing else is seen. Howsoever such a one may be, but for the lover is the most beautiful and complete with all attributes.

Laila was extremely ugly, but Majnu saw her as the most beautiful of all beauties of the world. Such view should be developed by a disciple for ones Guru. Only then can surrender take place, and one can become a disciple. Even so a devotee (Bhakt) and God are one; the body of a devotee (Bhakt) is the temple of God. The heart of a devotee (Bhakt) is Gods place, then where is the difference? Howsoever it is possible, to generate such expression, takes one across. Further, I shall state how this state comes about.

-x-

9 Dar diwar darpan bhaye jit dhekhon tit toye,

Kankar pathar thikri bhayi arsi moye.

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Chapter 2

1. THREE STAGES

From the moment an aspirant intents to step on to the path of Devotion (Upasana), it is essential for one to catch hold of a Guru or a teacher. Devotion (Upasana) does not come about on its own, and neither does one get it by reading books; for it taking help from Guru is essential, but this devotion (Upasana) completes that day when the trinity (Triputi) is erased; aspirants ego (Aham) is annihilated, and merges in the form of Guru No I, no God, only Guru is. Guru is God, God is Guru. In the mind and the intellect no place remains for reasoning (Tark) and disbelief (Avishwas). At the time, surrender and perception takes place. It has three levels. In the first stage a disciple views Guru in the form of a man, but also understands that such a one is no ordinary person. Within such a one are special powers. Such a one is a great person, and has the knowledge of God (Ishwariya Vidhya). By walking on the path as directed by such a one, one would benefit may perceive God. By such a ones grace both ones this world as well as the other world may improve. Such expressions remain for a while within the aspirants. This is called the first state of disciple hood.

At the second stage are those people who think of Guru as equal to God. By not considering Guru as God, but as equal to God not only is Guru dishonored, but also disciples trinity (Triputi) does not vanish. Therefore, in spiritual practice (Sadhna) this stage is considered as a middle stage. In it too aspirants take many years.

In the end comes the third stage. By performing the method of devotion (Upasana) an aspirant perceives the worshiped (Upasay). One expressly perceives that my beloved, my God (Ishtdev) is before me. In this stage some perceive God as a divine brightness, and some in actual form (Sakar). This happens due to ones expression, or whim of master, or by will. Nothing can be said in this regard, but perception of God takes place. During the period when such experience takes place, at the same time, Gurus gross form also comes before one. It appears as if this God element has for the benefit of the world taken this human form. God Himself in form of a great person has come to raise us up. Such a one is no one else but God Himself.

At some period this God-element taking the form of Ram and Krishna had brought about revival /reformation of Dharma; had demonstrated an exemplary human life. Today, He has come to make us cross the ocean of sorrow as a Guru, who he is, is same as Him. He is formless. Such a one is in form. When it is so expressly perceived then immediately this expression ripens that Guru is God. Immediately the disciple gets ready to surrender all at the feet of Guru. In a complete sense takes such a ones refuge, and becomes a disciple. Actually, this is the time for Deeksha. Without the method of Devotion (Upasana) to bring about this state is very difficult for an aspirant. Therefore, the order that the Saints have kept is to first follow the methods (Sadhna), and thereafter enter disciple-hood.

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Without love complete surrender cannot take place, and without surrender to be called a disciple and take Deeksha, is just a game. It later does not sustain, and even if it sustains, then only till lips, not till stomach. So long as such condition (Nishta) does not arise, a person is not able to gain liberation (Mukti), and is unable to rise above the duality of attachment enmity (Rag-Duwesh), happiness and sorrow. Where there is duality there is turmoil (Ashanti). Where many are seen to convert to one, there the rule of peace gets established. This peace is liberation (Mukti / Freedom). This is being released from the bondage of Maya. Think! An aspirant, who cannot perceive God in ones Guru, how can such a one perceive God in others? For such a one liberation (Mukti) is very far. Therefore, with meditation and wisdom one has to make ones perspective such, only then can one benefit. This is the identification of an aspirant.

Whatever I have stated here is my own experience (Anubhav). I took many years to get Deeksha, and to accept Guru as God. Accordingly, I am saying so. It is possible that other eligible ones may not be like me. By blessing, by Gods Grace, and good actions (Karmas) of past life, they may reach this state quickly, and their work gets done quickly. It is a rule that is not applicable for everyone.

i. Deeksha And Its Differences

That rite is called Deeksha by which a disciple becomes a disciple. At that time giving and taking takes place. Disciple gives and Guru takes. Disciple surrenders and Guru accepts. If amongst them even one does not observe ones duty (Dharma), Deeksha is not possible. If a disciple does not surrender from the heart, and Guru accepts, then too it is not Deeksha. If disciple is ready to surrender, but Guru is not willing to accept, then also it is not Deeksha. To go through with this type of overt rite has no benefit. Deeksha has to be given from the heart, not with money and food (overt rite). By giving the heart, all wealth, food, etc is given, but to give it is very difficult. We can give our other things, but the heart is not easily given- only few are able to give it. Muslims call Deeksha as Beyat, which means to sell, to completely surrender.

Let me tell you about myself eight or nine years were spent performing practice (Abhyas). Meanwhile, I had gained direct knowledge of the five realms (Panchkosh) in a cursory manner. With the grace of Guru, I had also once perceived Gods Universal Form (macro-form /Virat Purusha/ Vishwa Rupa). I had extreme faith (Shradha) in Guru as well as determination (Nishtha). One day I was called. He said, Now you are qualified. Complete the formality (rite) of Deeksha. On hearing it, I broke into perspiration, my heart began to palpitate; my weakness in their true form began dancing before my eyes. I became a bit hassled, and in that state words came out of my mouth that I do not consider myself qualified for it. He kept quiet. After a little while he again said. I refused. Again he repeated in the evening, and again I refused. His eyes began to smitten. He crossly stated, No, this is my order. Now what could I say! As soon as I got free in the morning, He called for few sweets, and sitting behind closed doors forcefully made me surrender. He

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snatched everything away from me, snatched it so that till date I have not got it back in return. I became stark naked. To all observation I am alive, but in reality I have nothing. Even the heart and tongue is no more mine, another has possession of this. The same possessor is seeing through these eyes, talking through this tongue, and thinking through this heart. This was done forcefully with me. Else the norm is that until the disciple is willingly ready to surrender till then Deeksha is not given. And till disciple on ones own does not speak of the desire and does not request, till then Deeksha is not given. So is also the norm.

Not only in wakefulness, but also during dream state I have seen Deeksha taking place. At times I have known it to be so secretly taking place of which no one gets any indication. Disciple too does not get to know that Deeksha too place. Let me tell you of one incident. One lover requested that he should be given Deeksha. I requested one day. He (Guru) did not answer and kept quiet; after two to three months again I prayed, and again he did not say anything. After a year, getting an opportunity again I requested. He said, I have already given him Deeksha secretly. It is not necessary now. By this event I learnt that Deeksha can also have a secret form.

ii. During Deeksha

During the period of Deeksha, Guru introduces an aspirant to other liberated Souls in his order, and hands over his disciple (Sevak) in their care, so that during the climb of subtle realms, they can help one in every way to reach ones original abode. This is so as there are many such places further on where an aspirant cannot cross with ones own strength. Just for this work, every order and each and every community (Phirka) keeps the tradition of their ancestry (Vansh). Though different, the end place for all is same.

During the time of Deeksha, Guru makes a disciple sit in front, in a quiet place. In the middle some sweets / fruits are placed for offer worship. Then liberated Souls are invoked to appear, and either directly or in secret form, the disciples hand is given in their hand. Thereafter, the liberated Souls depart and the offering (Prasad) is distributed. It is considered fruitful to give it away to small children. From that time onwards such a ones protectors are the divine Souls. Then no fear remains of any kind. There remains no doubt of reaching the original abode.

iii. Differences

There are many kinds of Deeksha, but there are three main ones:

1. Mantra Deeksha 2. Spiritual Deeksha 3. Acharya Deeksha

The discourse by which our inclination is turned towards God, and for attaining which one is made to perform overt actions (Karmas) like recitations (Jap), penance (Tap), singing devotional songs (Kirtan) etc. is called Mantra

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Deeksha. And the one who gives this discourse is called Mantra Guru. Second, the one, who teaches how to turn the tendencies from overt to within, who shows the inner methods of devotion (Upasana), is called Spiritual Guru. To gives ones self up, or to take refuge under such a Guru, is called Spiritual Deeksha. These two Deekshas are given on occasion to every aspirant. Without these neither perception is possible, nor one attains liberation (Moksha), but the third, Acharya Deeksha, is not essential for every aspirant, or anyone who has mastered the knowledge (Siddha). It is only given to those great persons in respect of whom order comes from God, through whose body God wishes to take service for the benefit of mankind.

This Acharya Deeksha is also of three different types.

1. Beginners (Nikrusht) 2. Middle (Madhiyam) 3. High (Ucch)

All this is dependant on the qualification of an aspirant. Depending on the manner and capacity at the time, or the capability that one has, the work is accordingly allotted. Later, if the work is good, such a ones level is upgraded. This is called getting permission (Agya or Izazat Milna). This direction comes from that all powerful ruler of the world (Shaktiman Jagat Janani), and is given through the mouth of Guru. This is license of service to the Master. If the duty is performed properly, promotion is given, and the Master being happy is compassionate, and not only powers (Riddhi Siddhi), but liberation (Moksha) is granted as a prize. Guru too becomes happy with such a disciple, and sends ones blessings.

It is not essential that every Mahatma is given the right of this job. The one, who the managing power likes, that one is put on this work. For this reason it is seen that many high level Mahatmas, despite knowing, keep the information secret, neither make any disciple, nor teach this knowledge, because they have not got the directions. If someone does so, by ones own, according to their own freewill, then mankind does not get full benefit, because in it Gods permission has been disregarded.

iv. Behaviour Of A Disciple

How should be the behavior of a disciple towards ones Guru. On this scriptures have written a lot. Out of which some I state here for you. Greet, and then sit close by. Get up after taking permission. At all times, with mind, action (Karma), speech, be eager to serve Guru. Speak with Guru, without any kind of pride, and with humility and modesty. Never disobey, even if it takes ones life. Live at the residence of Guru like a servant (Sevak /das). Greet Guru three times a day. At the time of sitting close by, the attention should be focused towards Guru. A disciple should listen to Gurus words with attention, and at the time of listening keep eyes directly focused there. So long as one sits close by do not let any ugly and bad thoughts pass through ones heart. During Satsang do not sit with your legs spread out, nor lie down. Do not sit with naked or half naked body. Do not do any such thing which is

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against the rules/ decorum of gatherings or society. Crying etc, anger, desires (KamaKrodh), and laughing and joking should not be performed in front of Guru. When one gets up to go then do not show your back etc. There is more that has been stated. Do not ever take a loan from Guru, nor give it, and also do not buy or sell other things to Guru, because both these deeds remove faith (Shradha). Every Rishi and Saint has stated that the greatness of Guru is infinite, but these days, in the era of westernization, who hears these matters or follows them! Seeing such an atmosphere, the great persons of present era have made changes. They do not look at overt propriety or impropriety, but search the heart instead. Disciples should have complete faith in ones Guru, obey Gurus directions as far as is possible, and on coming before Guru let not any other thought enter within. These three things are considered as main. Whatever else one may do, the disciple who attempts these three keeps Gurus favor, and they shower their grace on such a one. The disciple who has no faith (Shradha) or does not obey, or when sitting close does not focus ones attention on Gurus feet, and thinks of other good or bad things, such a disciples is not appreciated.

In these three things one is more difficult than the other, and while sitting in front not to let thought enter is very difficult. In this third aspect even I failed regularly. I had infinite faith (Shradha), and to my knowledge I saved myself from disobedience. I did not perform any work, whether spiritual or worldly, without permission. I never did what I wanted. I did not let the thought of gain-loss enter my heart while carrying out directions. This I could do, but the third aspect (Kriya), that is, not to let a thought arise while sitting in front in this I was not successful. This was so because my mind was dirty /impure. Good and bad thoughts in form of accumulated Sanskars kept rising within it. I tried to stop, but even then some would spring up in front. With fear that he should not be troubled, and not feel disgusted towards me, I was always afraid to sit close by or go close to him, and whenever possible, went only few times. Although I kept myself in vicinity, peeping through the crevices kept looking at him, because without looking one felt no relief. Also kept listening /hearing him to an extent, but did not go in front as this is considered as very disrespectful amongst the Saints. One who does not sit in front of them with a clean heart, with such a one, they feel disgusted. Now, if the Guru becomes disgusted, how can one benefit? This fear troubled me a lot.

a. Why?

Hearts of great persons are pure, clean like a mirror. When a person comes and sits before them, and thinks of something, whatever good or bad thought arise within such a ones mind (Sankalp) its focus (mirror) as it is, is seen to fall within them. With this they are greatly pained. They have cleaned their mirror to glimpse the form of their beloved. Now, if someone else comes and occupies His seat, this they are unable to bear. With best and pure thoughts there is some peace, but with worldly thoughts of desire (Kama), anger (Krodh), greed (Lobh) and attachment (Moh) etc, they get troubled. A disciple should while sitting before Guru save oneself from this deed. This is a very great disrespect. Once a gentleman was sitting in front of Shri Guru Maharaj ji and was talking on very high level religious topic. When he left,

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Guru Maharaj said, He had mountains of dirt within him. In a little while he threw the dirt of thousands of tons upon me. But great people are by nature loving and controlled. They bear the troubles themselves, but do not let it express upon others, and neither do they say anything overtly.

b. Reason And Questions

A disciple should neither argue with what Guru says, nor keep asking. Whatever Guru directs, bring faith in that and try to accept it as true. If one does not understand, then till one attains that intellect, keep it in mind. When the time is ripe, and when practice rises higher, one would automatically understand it. As such, wait. Yes! By once or twice expressing curiosity to ask humbly, one looses nothing with that doubts are clarified and hurdles in practice are removed. My nature was such that I never asked what he willed he stated, and I accepting it as correct followed. With this I had his blessings always.

With many aspirants one finds that they state, again and again that, the method you had directed, we have been following for a long time, and now give us something further more. This is a grave mistake. Is Guru blind! Does such a one not know even this as to what method you require! Just as one link in a chain ends and the other comes to forefront automatically, similarly perfecting one methodology the second methodology automatically comes. Yes! If this does not happen, Guru would on ones own indicate so. Guru is omniscient. All our states are known to Guru. We have no right to make such a one obliged.

v. Some More Secrets

I have just stated that at the time of Deeksha giving and taking takes place. This giving and taking between disciples and Guru, goes on throughout ones life-time. Disciple takes and fills it within oneself, and Guru gives power (Shakti). In a sense, spiritual practice (Sadhna) is a merger or balance (Sanyam) of Soul-giving and Soulsurrender. Where this does not happen there the work remains incomplete. Without Gurus grace a man cannot rise, cannot proceed in spiritual practice (Sadhna). Only with compassion of Guru the sleeping powers awaken, and with their aid we become capable for going forwards. Even though all ancient books indicate so, however, detailed description is found in Tantra scriptures (Tantra Shastra). This method (Kriya) they have called as Shaktipaat. It also writes about many ways (Vidhyas) of Deeksha, like when Shri Gurudeva entering within the body of a disciple awakens the disciples power of Kundalini, and connects it with the Universal Intellect (Param Shiv) then it is called Shakti Deeksha. For this a disciple has to do nothing from ones own side. At the time when Guru via sight or touch, in a moment, that is, by seeing alone or on just touching, immediately stabilizes a disciple in self-form, is called Shambhavi Deeksha. At the time when Guru performing all required actions (Yagya-Karma) complete with rites and ritual goes within one self (Antanyarse), and in form of mantra moves the mantra from his body to the disciples body, then it is called Mantra Deeksha. When Guru makes a disciple sit before one and annihilates the Sanskars of a

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disciple with ones resolve (Sankalp), and removes disciples impurities (Mal) and covers (Avaran), and stabilizes the disciple in God -element (Paramatama or Param Shiv), then it is called Mansi Kriya. When Guru and disciple are in far of countries, and Guru with ones Soul power or mental strength removes the impurities of a disciple, and fills ones good thoughts within the disciple then this method (Kriya) is called Smriti Kriya, that is, taking the work from memory. When Guru attracts a disciple within ones self, or enters ones self within the body of a disciple thereby becoming one, and takes the disciple higher up, is called the Method of Yoga (Yogic Kriya). Yoga means to join (to merge). In it for a while Guru and disciple merge and become one, and then climb up. When Guru makes a strong decision that I am God (Param Shiv) and then looks towards a disciple, and for such a ones benefit makes a resolve, then it is called Chakshusi Kriya. Chakshu means eyes. By just this all defects of a disciple get annihilated /removed, and such a one attains Divinity (Divyatav). Similarly is Sparshiki Kriya, in which Guru by touching with hand or keeping ones hand on the head of a disciple, opens the inner faculties, and takes such a one into divine light. Likewise there is Vachiki Kriya, which is performed with speech by speaking out. In this method at first the Guru merges oneself in ones Guru and perceives (understands) ones eyes as Gurus eyes, ones speech as Gurus speech and ones body as Gurus body, and then offers some mantra to a disciple. With this, the mantra awakens, and quickly bears fruit. This is called Vachiki Kriya. In all these a disciple is required to do nothing. Guru by using ones own power on a disciple raises a disciple and takes the disciple up till apex of the Realm of Intellect (Param Shiv).

Similarly, one gets description of Bedhmayi, Kalawati, Varnmayi, Kriyavati etc. In Bedhmayi, Guru with ones own power tears away the bondages of a disciple, grants knowledge, and pierces such a ones Chakras. In Kalavati, the inner powers which are lying dormant are brought into movement by the grace of Guru, and a disciple becomes powerful. In Varnmayi, the Guru opens the Varnatamak Sounds (word) that are within a disciple. In Kriyavati, the power to do action (Karma) is granted. In this manner a lot more is written. Sufis call it Giving Power (Tavajjah dena), and (to do Tasarruf).

Common view is that this cannot be so. A Guru with ones own power can do nothing for a disciple, and that one has to do by oneself. But only those people, who have not witnessed such Satsang, think of these matters as impossible. I got everything with Gurus grace, and now I too in similar fashion, take my disciples so. Those who do not believe can come and directly see for themselves. Yes! For this it is essential for a disciple to Surrender (Samarpan) and take refuge under Guru. Without this, the vehicle does not move, as this does not require action or following a method (is not Kriya Yoga), but is Samarpan Yoga, that is, it requires Surrendering. In it as much as the disciple abandons ego (Ahamkar) and surrenders oneself, that much benefit comes to one. Yoga requiring action or method (Kriya Yoga) is for those who still hold the belief that-I am capable and can by self make effort and attain that thing. Samarpan Yoga or this Drishta Yoga is not for

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them. Those who are proud of their power and their intellect are not qualified for it.

vi. Gurudom

Hearing me speak so, those brought up under western culture consider this as false claim, and call it Gurudom. But what can I say to them! Where there is no place for assessment, where both by evidence and direct experience proof is available, that cannot be false or a sham. As far as Gurudom is concerned, the Gurus in this path of God have a rule that they like to avoid worship and fame. They also consider touching of feet and taking service as bad. Serving other spiritually and physically, with selfless expression, and always desiring for their welfare is considered as a duty. Whatever anyone may say, whether or not others praise, but by nature they live to do good to others. Such great persons do not come under Gurudom. One, who for selfishness cheats the world, for wealth and service makes a sham, who has no control over ones own powers, nor has any self-experience (Anubhav), and to attract people makes false claims and gives discourses, such a pretentious Guru should be denounced, and is a sinner. Such a one would fall in hell (Nark), and would take ones companions there too. Such organizations and such so-called Saints come under the category of Gurudom, and not the Satsang of Mahatmas, who are truly performing beneficial service. Thinking a little on this is necessary. Great persons and true Gurus always have remained in this world, and would continue to do so. Earth is never empty, but presently there are many who cheat. They are the ones who defame true Saints. One should save oneself from their trap. Therefore, I have said do not immediately make anyone your Guru. Take a good test for a year or six months. On such a ones teaching, good behavior and conduct having been tested, make connection/relationship. On being caught to get free is very difficult. There are many such stories that have come before me.

-x-

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Chapter 3

1. CONCENTRATION AND RISE

The way a living being came down through five realms, in the same way, again to return back by climbing up towards ones original abode is the goal of Spiritual Practice (Sadhna). This is so, as without being stabilized there, complete peace and complete happiness is not gained. For this, one must first battle with the Mind (Mun), which puts hurdles in it; tries to push downwards, and brings various kinds of obstacles before one. It gives many temptations; at times grants powers (Vibhuties) to an aspirant; and at times throws one in the whirlpool of honor and fame; at times spreads a net of gold and desires; at times brings out an aspirants frenzy and ego; at times crushing good and best thoughts tries to raise bad ones; at times brings no faith towards Guru and God; at times brings disbelief in the words of scriptures and saints; at times attempts to entangle in worldly attachment and desires. All these are minds powers. Its powers (Shakti), which by the aid of the Conscious Power (Chetanya Satta), are ever ready to entangle a being, or misdirect one, and when they so mange to assert, then to a certain extent, they make one slip down. To climb up, at first, this mind must be made quiet. One has to get out of its clutches. A battle has to be fought with the mind, and its obstacles have to be removed by either ones own strength, or with the aid of Guru. This is called Spiritual Practice (Sadhna).

In this fight between an individual and the mind, at times the individual wins, and at times the mind. This way, this cycle regularly moves on. Not one life, but hundreds of life-times are spent doing so. Finally, when Gods grace falls, when love rises in His heart for bringing an individual close, then He himself enters in the body of one of the best of men, in order to help; grants release from the clutches of these negative powers (Shetani Shakti), and pulls one towards His abode. This person, who so directs the path is called Guru, and the method by which this work is performed, whether only through Gurus grace, or by self-effort, is called Spiritual Practice (Sadhna).

i. Negativity (Shetan)

Just as this body is inanimate (Jarh), and the one living within it is conscious (Chetanya), similarly the mind itself is inanimate (Jarh), but the controller of its power is the Conscious Soul (Chetanya Atama), which is called, the Lord of the Mind (Devata). All this, whatever phenomena (Lila) that takes place, happens in accordance with the consciousness that resides within the mind. When a person breaking away from this Mayas net tries to run away, or get release, then this Lord of the Mind (Devata) again tries to clutch and put one back. With this the battle goes on, as its duty is to preserve the world, and keep the living beings entangled in it. The one who catches, or the Lord /celestial being making one fall here, in the language of Muslims and Christians, is called Shetan and the Buddhist call it Mara.

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As an aspirant rises up, so too the difficulties; assuming new forms, they come before one. Attachment (Rag), poverty (Dardrata), dishonor (Apman) etc., are the many entanglements one is put into. Those who are higher have more difficulties, and those who are lower have fewer difficulties. Fighting and facing this negative (Shetani) force to go forward is a very difficult job. Out of thousands and millions one or two are able to cross, and amongst the rest some remain below, and some climb a little up and slip, and just as before get re-entangled in the rut and the quick sand. Therefore, for spiritual practice (Sadhna) taking help of a competent Guru (Samarth Guru) is essential. Helpless person is unable to deal with this negative power (Kal Purush or Shetan) as this Lord of the Mind (Shetan) also has Gods power (Ishwariya Shakti). Vedantins call it Maya. Saints call it Kal Purush. This is the Ultimate Energy Forces negative stream, which brings people down. The positive stream raises one up. The positive power (Satvik Shakti) is called, Compassionate Power (Dayalu Shakti). An aspirant, who does not have blessing of Guru, who does not have Gurus power, or the soldier who has no sword cannot gain victory from that great Lord (Maha Deva / Kal Deva) with weak weapons. As such, it is necessary to always keep Guru by the side, and to proceed in accordance with Gurus directions as Guru has already fought this battle and won over it. One must take aid of Gurus experience. By performing actions pleasing to the mind, at times, results in getting hurt, and the effort does not bear fruit.

ii. Faith And Belief

Spiritual practice begins with faith and belief. Have faith towards Guru and belief towards the method as directed by Guru, only then can a disciple make progress. The work in which there is no belief; where there is no desire that work we can not do. It cannot be done as the mind does not go along. Therefore, to try to bring belief and to increase faith in God or Guru is the first duty of an aspirant. So long as the stage of belief does not rise within one, till then it is proper to think, understand, remove doubts, and keep company of saints. When belief becomes pure then begin ones spiritual practice (Sadhna).

This belief is of many types. One is that belief which is like that of an innocent hearted child. Children accept the words of parents and teachers (Guru) without thinking and bring complete belief in it. They know that whatever these people have told me must be correct and definitely for my benefit. They neither raise doubts, nor reason out. In spiritual practice (Sadhna) such non-ego-like intellect is considered as the best. Such people rise fast.

Second types are those people, who do not consider blind belief as good. They say that God has given us intelligence. We are humans. We are educated. As long as we have no evidence, we have to evaluate by reason as to whether it is proper or not. How can we just accept! Those, speaking so in this manner, are from the lot of incomplete intellectuals, who having gone through few religious books, or having heard them, bring within themselves a false aura of intellectuality. They think greatly of their intelligence and harbor

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false pride in their mastery. Such people get belief after a long time, and even then remain in two minds. Therefore, gain too gets delayed. So long as these doubts are not removed they can make no progress. In the path of spiritual practice (Sadhna) such irrationality is not considered as good.

Every persons experience (Anubhav) is different. The method (Vidhi) as is told by Guru, one would neither find in books, nor would it be equal to or similar with any other Mahatmas methodology (Vidhi). Yes! Those who are complete Masters, whose intellect has finesse, for them to understand these indications does not take time, and they reach at the given address and do their work. Out of these three, the intellectuals is considered to be the best and the childlike intellect having blind belief as the second best. Both work and work fast. However, there is less fear of the intelligent (Intellectual) falling, whereas those with childlike tendency can be misled by someone, and they could get out of faith towards ones spiritual practice (Sadhna) at any time, and leaving it step back. The third types of half-baked people come to order after great difficulty, and even then their reasoning always remains with them. Therefore, they always face obstacles. Such people have a great need for company of Guru so that, from time to time, the doubts that rise are dispelled and obstacles removed from the path, as doubts are considered as a great obstacle in the path of Yoga.

iii. Goal Of Spiritual Practice

The aim of spiritual practice (Sadhna) is to destroy /remove the movement of the mind and make it concentrated, and to stop (Nirodh) the tendencies of the mind (Chit). Only on stopping (Nirodh) can perception (Darshan) take place; complete Yoga or joining with God, the Universal Energy Force (Paramatama) takes place. As soon as Yoga takes place all troubles (Kalesh) and bondage (Bandan) are removed, and one gains complete knowledge. In the Soul and the Intellect defects (Vikar) arise due to the mind. On the mind quieting down the intellect becomes pure. Then Soul too becomes quiet or at peace. Under various circumstances the Soul merging with the mental tendencies (Vrities) assume its form, and discarding the pride of witness, begins to consider itself as the doer, and goes through with it (Bhogta). For this reason it suffers sorrow. To remove this misconception and to show it its true form is the aim of spiritual practice (Sadhna). It, on attaining knowledge of itself and perceiving its own true form, becomes satisfied. Lord Patanjali writes10:

With this objective spiritual practice (Sadhna) is performed, and on stopping (Nirodh) it ends. Then its name does not remain Spiritual Practice (Sadhna), but becomes Perfection (Siddhi).

iv. Different Methods

Mans thoughts, expressions, actions (Karmas), interests and capability and Sanskars etc. are different. One has no similarity with the other. Nature of

10 Maharishi Patanjali (1.4) : Vrittisarupyamitra.

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fatherson, brothers between themselves too is not similar. Therefore, for the sake of one goal, the system is made of different methodologies. One method does not bring benefit to all. They have hundreds of differences; however, they all fall within three categories. Where the mind works along with the senses and the body, and the individual Soul considers itself as the doer, it is called Yoga of Action (Karma Yoga). Hat Yoga, Tantra Yoga, Shabd Yoga, Jap Yoga, Prana Yoga, Mudras and Asan etc. are said to be Yoga of Action (Karma Yoga). The other is Yoga of Devotion (Upasana Yoga), which is done only with the mind. There is no overt method in it and neither does one think of oneself as a doer. Holding and stopping the mind at one point (Dharna), meditation (Dhiyan), concentration (Eykagrata) and stillness/stopping (Nirodh) all come under the head of devotion (Upasana). The third is Yoga of Knowledge (Gyan Yoga), which is done, after the mind gets concentrated, via the intellect. Its methods are study of Self (Swadhyay), to be with Guru (Satsang) and wisdom (Vivek). All methodologies work only up until here and end here. Here onwards begin the Yoga of Love (Prem Yoga) or Yoga of Surrender (Samarpan Yoga), which is not considered as a method, but as perfection (Siddhi).

In these three the middle Yoga of Devotion (Upasana Yoga) is considered as the best. It makes one reach faster, gives quick results, and is easy. Yoga of Action (Karma Yoga) takes a lot of effort and a lot of time is wasted. Not everyone can perform the Hat Yogas and Tantra Yogas six acts (Shat-Karma), Asan, Mudra, penances (Tap), purification of nerves (Narhishodhan), raising of Kundalini (Kundalini Uthan) etc. Many performing these go mad and become sick of mortal deceases (Rajyashama). Many spend their life in Neti-Dhoti, but they do not turn in the directions of God-element, not to speak of reaching there. Similarly, the third Yoga of Wisdom (Vivek Yoga) is also difficult. So long as the four methodologies of control over mind (Sham) and senses (Dam), developing tolerance (Titiksha) and detachment (Upram) are not completed and not perfected, this Yoga of Wisdom (Vivek Yoga) not only does not proceed, but cannot be done. To speak of it is one thing, and to become so is quite another. To make the saying a reality (that is, doing accordingly) is not a game. During the period of test one gets to know as to whether we have made our lives according to whatever one says, and the way one thinks; whether the same expression have come within (Antahkaran) us or not. Yes! If in the four methods (Sham, Dam, Titiksha and Upram) one has been successful then one can be successful in the method of Wisdom, as the intellect gets fineness and the power of wisdom (Vivek Drishti) gets sharpened. Therefore, Shri Swami Shankracharya ji said that one who has not done these four methods is not qualified for Vedanta, but to perform these four is as difficult as doing any methods of Hat Yoga and Tantra Yoga. Understand! Sham means gaining control over the mind. Dam is to control the senses, Titiksha is tolerance and Upram is the name for developing disgust for the world. Therefore, I say the method of Devotion (Upasana) is easy and quickly makes one meet with God. It has proved very useful for the present day people.

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A Method Of Devotion (Upasana)

Devotion (Upasana) has three methods Concentration (Dharna), Meditation (Dhiyan) and Pratyahar. To catch hold of a goal (object /Dhayya), and to stop the mind is called Dharna. When the one doing meditation merges with ones goal and losses awareness of both oneself as well as the goal then it is called Meditation (Dhiyan). When the mind, leaving the goal, runs in the direction of any other topic, and the one meditating again pulls it, and tries to focus on the goal, it is called Pratyahar. With these three methods begins the Yoga of Devotion (Upasana Yoga). In it the tendencies are made inwards. Freeing one self from all the worries for a while, one meditates on the Divine Light at the area of the heart, as that is the place of residence of the beloved. According to Maharishi Patanjali11, this Divine Light is the main method. But Guru on the basis of ones experience (Anubhav) can also change it. By such continuous practice concentration (Dharna) becomes strong /ripens, thereafter, meditation (Dhiyan) follows. On getting stability in meditation understand Devotion (Upasana) to have begun. Further, many state follow, which would be described later.

i. Differences In Devotion (Bhakti And Upasana)

To meditate on the overt form of God (Isht Dev) and to keep the (mental) tendencies (Vrities) overt, that is to make God sit in front outside of ones self and then to concentrate on Him is called Bhakti. That is all the difference between Bhakti and Upasana.

ii. Difference Between Yoga And Devotion (Upasana)

In a way, in the word Yoga all those methods come under it via which an individual meets with God, perceives Him. But in general parlance the word Yoga connotes Hat Yoga and Tantra Yoga. Devotion (Upasana) is different from it. In Yoga, Chakras have to be pierced; Kundalini has to rise. There are said to be eighteen Chakras and seventy two thousand Yogic nerves. Yogis by different methods take the power of Kundalini from the lowest Muladhar Chakra, raise it via the Sushumna nerve, take it to Sahastrar, and make the primary power of Kundalini (Adashakti Kundalini) meet with the Lord (Param Shiv), who resides at the Sahastrar. Then Yoga gets perfected.

In these six Chakras are gross, six Chakras are subtle and six are considered to be causal. Hat Yogis considers piercing of the six gross Chakras as the main thing, and their entire effort is limited only to that extent. Their last place is Sahastrar or Sahastrar Dal Kamal. Shabd Yogis leave the six gross Chakras. They begin from the place of Agya Chakra, which is at the forehead, between both the brows, at the joint of the nose. There on the basis of Anahat Sound (Shabd) they try to proceed above the overt places of Sahastrar and Trikuti etc. and they aim at the original Realm (Dayaldesh). Shabd Yoga is a branch of Hat Yoga, which is a mixture of both Hat Yoga as

11 Maharishi Patanjali (1.36) - Vishoka va jyotishmati. (Free from grief and luminous state).

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well as Rajyoga. Both consider piercing of Chakras as main, and consider God (Isht) as separate from them.

In Hat Yoga there are many areas in the body at which place (Bhumika) one can focus for meditation (Dhiyan). Out of them, the bottom Chakra (Guda) and the navel Chakra (Nabhi) are considered as main. And Rajyoga at first catches hold of the point between the brows (Bhrikuti or the Agya Chakra) and then from there climbs up higher. In these Chakras they get knowledge of new lights and new sounds. They get control over new powers. They perceive new Lords (Devatas/Devas), who reside in these Chakras. This way, they explore a new world, and perceiving the dramas taking place there, they proceed towards their goal. The path is correct, but for success it takes a lot of time, and effort too must be made. One more thing one finds in the aspirants of these Yoga, that at times they get stuck in these plays and dramas. At times powers (Siddhis) spring out and pull the aspirants towards itself, and removing them from their place again makes them fall, and the aspirant again goes back to square one, that is, the place from where one started. It is also seen that an aspirant traveling through the path of Yoga (Yoga Marg) often gets trapped in false ego (Mithya Ahamkar) and gets destroyed. Power brings pride, brings fame. One too on witnessing extra ordinary sights and sounds begins to think of oneself as some special person. Such false pride brings fall, and takes one far from the true goal. This is a summary description of Hat Yoga, Tantra Yoga, Shabd Yoga and Drishti Yoga. Now let us proceed towards the topic of Devotion (Upasana).

iii. Devotion (Upasana)

An aspirant of the path of Devotion (Upasana) proceeds with the thought that God is not far, instead is closer than closest, and resides within resides within our own heart. They neither pierce any other Chakra, nor leaving the heart, go anywhere else. If any extra-ordinary sight or sound comes before them then they close their eyes towards that direction. They have nothing to do with powers and Lords (Celestial beings or Devas). They search with deep penetration in the dark cave for their beloved. Collecting their attention (Vrities) from all around, closing their eyes overtly, they search for the loved one. They call out, taking his name again and again, praying to Him to give perception (Darshan). In His absence they cry and languish, and when hope arises they melt. They yearn. From his lovers they ask the address, serve the lovers. With service they try to please them. They put themselves at their feet, and take their refuge, and offer themselves to them, surrendering with the body and the mind. This is the method of Devotion (Upasana). It is called Dharna and Surrender to Guru (Guru Samarpan).

A practitioner of this path at first performs the method of concentration (Dharna) in accordance with the methodology directed by Guru. One tries to remain, day and night, at his doorsteps. Offering the body and the mind at the feet of the beloved, one regularly cajoles Him; calls for giving perception (Darshan); yearns with palpitating heart. When despite all this there is no result, becoming unsuccessful with ones effort, then one gets another idea and one surrenders to Guru. One thinks I have spent my strength. He did

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not hear my prayers. With effort, He did not budge. Now, I must catch hold of His lover. Only then would it work. Lovers have right over him. When they so choose, catching hold of Him can give perception (Darshan). When they so wish they can open the doors of the temple. They are the priests. They have been going in and out, both overtly and by inner ways. He cannot stop them. Thinking so, for their own selfish reason they pick on or choose one of them, and make a relationship with such a one and then remains his/ hers.

The way the tendencies (Vrities) of a man wanting money remain directed twenty four hours towards that person via whom one would gain, and day and night such a ones image revolves around before a selfish seeker, talking of such a one, remembering such a one, similarly, an aspirant gets pulled towards Guru, and gives oneself up absolutely under Gurus care. That Guru for sometime humors such a one, taking test of ones curiosity, shakes one off and when in their view such a one appears qualified, then one day with their own compassionate hands they bathe and clean such a one. Color such a ones clothes in the color of love, making such a one pure overtly as well as from within, draping the love robes around such a one they take such a one to the court of God. Doors open up, and lover and beloved merge together. Then they say This is also my child. For a long time he/she was eager to be with you and today I brought him/her along. Ah! Child of a lover! As soon as the introduction is done, He (God) embraces such a one, with love, caress, fondles, pampers, and with loving speech says, O loving Child! You too are my beloved child. You are dearer to me than even this lover. Go! From today you are free, whenever you wish, without any question, you can come here. Whatever thing you want, you may ask me. All the things of the world are open for you; you may take them for your enjoyment; amongst Devotion (Bhakti) and Liberation (Mukti), whatever you prefer you can take its pleasure. You shall benefit. No power in the world can harm you, and you shall remain under my protection.

This is the method (Kriya) of Devotion (Upasana), where ones duty does not work, no effort is required, only discard ego and take refuge under a true Guru (Sad Guru), and Guru shall by ones own power remove ones impurities (Mal) and covers of bad Sanskars, make one pure and grant perception (Darshan). Whatever time is spent in this, whatever little method that is performed is all for tearing apart the ego, as in presence of ego neither can anyone surrender, nor it is possible. Those who destroy their ego fast, and reach near, get perception quickly, and those who harboring any kind of pride reach near them then time is taken until they are clean. This is the method (Vidhi) of Devotion (Upasana), which is dependant only on grace of Guru.

iv. Concentration (Dharna) And Meditation

I have stated above that concentration (Dharna) and meditation (Dhiyan) are the methods of Devotion (Upasana). Now, again I repeat. In Concentration (Dharna) we remain the doer. We, with the desire of seeing someone are sitting at his doorsteps, staring and looking at in that direction as to when in this dark room would His beautiful face shine and we can take the

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pleasure of that beloved. In this concentration (Dharna) we are aware of ourselves, our actions (Karma), and the beloved. Slowly we go further deep in concentration (Dharna) we then forget ourselves, have no awareness also of action (Karma) only the object or aim remains. This is the higher and spiritual (Atamic) state of concentration (Dharna).

Later, comes the turn of meditation (Dhiyan). That state is called meditation where whilst concentrating (Dharna) one gets so unconscious that the knowledge of object /goal goes. Its awareness too does not remain. Both the one meditating as well as the goal vanishes. This is called perfection (Siddhi) of Devotion (Upasana). When the trio of the one meditating, the goal and meditation are destroyed, then an aspirant qualifies to reach close to Him. This state is called The state of Silence /Stillness (Nirodh), where within the mind (Chit) neither the goal, nor ones own thought remain. Maharishi Patanjali has stated five states of the mind (Chit).

1. Distracted (Kshipt) 2. Instable (Vikshipt) 3. Foolish (Murh) 4. Concentrated (Eykagrata) 5. Still/ Silent (Nirodh)

In these the first three are experienced by worldly men and the last two have relation with an aspirant.

The world has been created on the basis of attributes (Gunas). These are Positive (Sat), Active (Raj) and Negative (Tam). The three attributes (Gunas) exhibit their influence periodically within every person. Even in the five states of the mind (Chit) they play a hand. Distracted (Kshipt) and Instable state (Vikshipt) arise due to the active (Raj) attribute. Foolish state (Murh Avastha) comes when the negative attribute increases, and the state of concentration (Eykagrata) as well as stillness (Nirodh) are due to the positive attribute (Sat Guna). The influence of active attribute (Raj Guna) makes ones within (Antahkaran) non-peaceful and brings movement within. Negative attribute (Tam Guna) brings laziness, darkness and ignorance, and the positive attribute (Sat Guna) grants peace, joy, light and knowledge. Within a thing, at no time, any one of these three is ever annihilated. Only it may become dormant. On the active attribute (Raj Guna) rising, the positive attribute (Sat Guna) and the negative attribute (Tam Guna) become dormant, so much so that one can not even find them on searching for them. Similarly, at the time of the positive attribute (Sat Guna), the active attribute (Raj Guna) and the negative attribute (Tam Guna) become dormant, and when the negative attribute (Tam Guna) dominates then the positive attribute (Sat Guna) and the active attribute (Raj Guna) cannot be traced. Spiritual practice (Sadhna and Abhyas) is done to remove the imbalance in these attributes (Gunas) within one self, and in order to bring them in balance. The balanced state of these three attributes (Gunas) is called the state of Trigunatit, and this is the Ultimate State (Kevalya Avastha). The one, who has attained this, is a great person and is considered to be liberated in life (Jeevan Mukt).

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a. First - The Positive Attribute

During the first stage of spiritual practice (Sadhna) an aspirant has to remove oneself from the influence of the active attribute (Raj Guna) and the negative attribute (Tam Guna), and bring oneself within the parameters of the positive attribute (Sat Guna). Breaking away from distracted (Kshipt), instable state (Vikshipt), and the foolish (Murh) state, one must step forwards towards concentration (Eykagrata) and stillness (Nirodh). Later, go even further than this. The positive attribute (Sat Guna) would also have to be left behind then spiritual practice would complete, and its last stage would come. What is the state of the mind in these distracted (Kshipt) etc.,