Saturday, September 19, 2009

Meditate Upon the Eternal, Attribute-less Name!
- Sant Dariya Sahab (of Bihar)

[English rendering of Hindi translation, by Maharshi Mehi Paramhans Ji Maharaj (1885-1986), of a verse composed by Sant Dariya Sahab of Bihar taken from the book "Santwani Sateek" authored by Maharshi Mehi and published from Maharshi Mehi Ashram, Kuppa Ghat, Bhagalpur, Bihar, India - 812 003.

- English Translation by Pravesh K. Singh

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Original Verse in hindi:

O saints! Meditate upon the attribute-less, eternal, non-destructible name (sound/word) This is the capital stock (principal sum) for the fulfilment of all your desires. 1
Intensely love the Attribute-less Supreme Lord And, conquer all your longings/ cravings within this fort that is, this body of yours 2
The Quintessential Primordial Word is the main spectacle or the glass Through which everything looks to be of the same colour (the form of God) all around 3
Sparkling light keeps pouring there all the time With a stilled mind you would listen to trumpeting of Anahad (countless) sounds 4
The heavenly sky is lit brightly with that divine light Catch hold of the makar-tAr1 (wire or thread of the spider's web) through the supernatural vision 5
If the psychic nerves, Ida & Pingla, go (meet) at twelve2 The practitioner experiences the intoxicating aroma of incense and sandal 6
In the lotus, accessed with difficulty through the spiral alley, is sighted the immeasurable diamond Getting there the black bee that is this mind, gets purified 7
Seek the shelter of the True Adept who has himself realised the Eternal Truth Who teaches others after mastering himself the right way or skill to realise that Truth 8
That (God), which is the Centre or the Root of everything, says Dariya Sahab, defies description Attaining to Him destroys, forever, all sorts of pains, grief and sorrows 9

1. It refers to the current or the wire riding which the individual soul has descended from the higher planes or spheres into the lowest sphere (microcosm). Holding onto and riding the very same current the soul has to ascend itself from microcosm into the macrocosm and beyond. This is compared to the wires or filament of the cobweb which a spider uses to climb up and down the web. `makar' means spider and `tAr' means the wire, filament, cord or thread.
2. This secret has to be learnt from a genuine Guru.

Light & Sound: Vehicles for Inner Flight

Vindu and Nada are the Only Means of Travel in the Inner Sky!

[English rendering of a discourse of Maharshi Mehi Paramhans ji Maharaj excerpted from the book "Maharshi Mehi Satsanga Sudha Sagar" published by Maharshi Mehi Ashram, Kuppaghat, Bhagalpur -812003 India

-Translated by Pravesh K. Singh

( , ) ]

Dear Devout people,

We sing in praise of saints: "Vindu dhyAn vidhi nAd dhyAn vidhi, saral saral jag mein parchArI". That is, those who teach the techniques of `Vindu DhyAn' ( Meditation on Infinitesimal Point in the inner sky) and `NAda DhyAn'( Meditation on the Inner Divine Sound) are sants. These are the easy means (for the realisation of God). However, even the easiest and most rudimentary tasks may appear to be difficult for want of regular practice.

"Jo jehi kalA kushal tAkanh, so sulabh sadA sukhakArI
SafarI sanmukh jalaprawAh, surasari bahai gaj bhArI
Jyon sarkarA milai sikatA manh, bal te nanhi bilagAve
Ati rasagya sUchchham pipIlikA, binu prayAs hI pAve
Sakal drishya nij udar meli, sowai nidrA taji yogI
Soi haripad anubhavai paramsukh, atishaya dwait viyogI
Sok moh bhay harash diwas nishi, desh kAl tanh nAhI
Tulasidas yahi dashAhIn sanshaya nirmUla na jAnhee "

- Goswami Tulsidas Ji

[A given art (or task) becomes easy & enjoyable to the one who is adept at it.

`Safari' or Safaree (a very tiny fish) can easily swim upstream, against the strong currents of the Ganga, while an elephant gets swept away (during flood)

It is not possible to separate sugar when it gets mixed with sand by applying any amount of force

However, an ant, the connoisseur (of sweet taste) that she is, can so effortlessly pick out the sugar (from the sugar-sand mixture)

Sleeping alertly (without moving into the state of total ignorance), yogis visualize the various cosmic scenes within themselves

The absolute bliss that prevails in the God's Kingdom is experienced by him alone, who has resolutely renounced all sorts of dualities.

In that realm (of God) there is no room for sorrow, infatuation, fear, day, night, space and time.

Doubts/ apprehensions/misgivings do not go away entirely, says Tulsidas ji, without having attained this (above-mentioned) state. ]

Vindu-dhyAn and NAda-dhyAn root out all sorts of doubts. As regards Vindu-dhyan and nAda-dhyAn, Dhyanavindu Upanishad says,

"BijAksharam param vindu nAdam tasyopari sthitam.
Sashabdam chAkshare kshIne nihshabdam paramam padam."
[The absolute (perfect) point is the seed of all alphabets. NAda (sound) lies beyond the point. That soundless realm, where this nAda, too, disappears, is the highest state.]

What is meant by the absolute or perfect point? The smallest or finest mark that can be drawn in the outer world is often referred to as a point. However, a point is ideally defined as the one which can not be further divided into a smaller entity. But actually, however tiny a point we might make (draw), it would be still divisible into an even smaller point. It is simply not possible to make an absolute point in the outer world. Even the finest tip (of a pen, pencil or even hair) is not capable of drawing a perfect point. The perfect point exists but does not occupy any space (length, breadth or thickness). It is impossible to draw such a point outside. We can, however, make or draw such a point, with the rays of our sight, within us at the first horizon. By `making or drawing such a point', by which I mean `converging our sight' at the first horizon, the perfect point would automatically appear. A point is automatically drawn when we put the tip of a pencil on a paper, but this point can be divided (into smaller points). Perfect point is defined to be indivisible. Kabir Sahab says, "syaah safed tilon bich tArA, avigat alakh rabI hai" (Black point, white point and a star are sighted, representing the all-pervading invisible God). Initially that point appears as a dark or black point which subsequently turns white - this is also called as a star. Baba Nanak Sahab also says, "TArA chadiyA lammA " (I hopped on to the star). Tulsi Sahab as well talks of the `til' (point) which is visible to rare practitioners. The form of God has been referred to as "anoranIyAm" (smaller than the smallest) in the ninth couplet of the eighth chapter of Shrimad Bhagvad Gita, while the 122th hymn of Manusmriti also talks of the meditation on this tiniest point as meditation on God:

"KavimpurANam anushAshitAramaNoraNIyAm samanusmaredyah.
Sarvasya dhAtAramachintyarUpam Adityavarnam tamasah parastAt."
[One should meditate upon the Supreme Being as the omniscient, as the oldest, who is the controller, who is tinier than the tiniest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable. He is luminous like the Sun, transcending darkness.]

It is only when we stop thinking of the outside objects that we begin to meditate within. While remaining in thoughts of the outer world, even gross meditation is not possible, leave alone the subtle meditation. The practitioner of meditation is removed from sinful thoughts and actions. His actions are sinless, while the past sins committed by him also get destroyed by meditation. The practitioner of meditation transcends the `karma-mandal' (the sphere or domain of all actions) through the power of meditation. Thus, he rises above both sins as well as virtues; sins and virtues are unable to make him fall down from there. We should, therefore, believe in the statements of Upanishads. Vindu (perfect point) is the seed of all the alphabets, forms or visible entities. (Whenever we want to draw a shape, figure or letter,) we have to start with a point, regardless of what we wish to draw. As a banyan tree grows out of its seed, similarly all shapes originate from, as well as end in, a point. One who attains that point or Vindu climbs atop the visible nature or creation. This is what is known as journeying into the `brahmAnd' (macrocosm, cosmos) through the `brahmarandhra'(Divine Passage or Divine hole). Form is visible (i.e. is seen through eyes). But, taste is perceived through tongue, smell through nose, sound through ears and sense of touch through skin. What form do these latter four have? For example what form does smell have? (No shape or form.) That is to say, invisible or formless substances also do exist in the world. Form starts with a point and ends as well in a point. And with what does a formless entity begin? A formless thing starts with sound which is invisible. Sound is an essential companion of motion or vibration. Nothing can be created without vibration. Sound always accompanies vibration or motion.

"Saadho gati mein anahad bajai.
JhanjhkAr aur jhanak jhanak hai, ehi mandir mein sAjai."
-Daria Sahab (Bihari)
[O noble people! Sound throbs in motion. Sound is ringing, resounding, resonating all the time in this temple (that is our body).]

Thus, the entire creation has been surely produced by sound. The world would last only so long as this sound is there. By transcending the domain of sound, one transcends the creation. The other half of the creation which is formless is transcended with the help of sound. Sound is also formless. Just as we ferry over waters with the help of water, in the same way the formless sphere is transcended with the help of the formless (sound). Sound has a natural property of attracting (towards its centre):-

" YahI badaaI shabd kI, jaise chumbak bhAy.
BinA shabd nahi ubarai , ketA karai upAy. "
-Kabir Sahab
[Word is like a magnet. One can not get salvation without word, however hard one might try.]

"Chumbak satta shabd hai bhAI, Chumbak shabd lok le jAI.
LeI nikAri hokhai nahi pIrA, satta shabd jo basai sharIrA."
[The true or quintessential word is a magnet which pulls one into the realm of sound (from the visible creation) without causing any pain.]

The greatness of vindu-dhyAn lies in the fact that it helps us rise above or beyond the form-world, and nAda-dhyAn takes us beyond the formless domain. Some people comment or remark that the sounds heard within are actually those produced by veins, arteries, tissues etc. and as such there is no use concentrating on these. I have to tell them, "Raise your awareness beyond the gross world and listen. Now that your awareness has risen beyond the gross sphere how can you perceive gross sounds? Perceive the inner sound." Tulsi Sahab has described it thus,

"Sruti ThaharAnI rahe akAshA, Til khidkI mein nisadin bAsA.
Gagan dwAr dIsai ek tArA, anahad nAda sunai jhanakArA.
Til paramAne lage kapAtA, Makar tAr janh jIv kA bAtA."

[Attention stays stilled in the inner sky. It is focussed at the window of the Til (the Third Eye centre) day and night. A star is seen in the sky. Innumerable sounds are perceived there and this web of sound becomes the pathway for the spider that is, the surat]

The sound current is there within every one of us. Just as a spider keeps on moving up and down the thread of its web, we can also ascend higher riding the sound within. Vindu and nAda are the only means of inner travel. Taking support of these two, we can reach there where we could realise the God. This is the glory, the grandeur of Vindu and nAda. This is the nAdAnusandhAna of munis (sages).

"NAsti nAdAtparo mantro na devah swAtmAnah parah
NAnusandhe parA pUjA na hi tripteh param sukham "
- Yogashikhopanishad, Chapter 2

[There is no mantra superior to nAda, no god higher than our own soul. There is no worship loftier than the search for Self and no joy greater than contentment.]

There is no worship as great as the nAdAnusandhAn (search for nAda). Therefore, everybody ought to meditate upon Vindu and nAda. Guru Maharaj (Baba Devi Sahab) gave us, so gracefully, the secret of this (Vindu & nAda). All of us should practise these. Eat less. Eating too much induces sleep and inhibits meditation. Therefore, eat less and meditate.

Friday, July 24, 2009

The Land Where Days & Nights Don't Happen!

Journey to that land where days and nights do not happen!

[English rendering of Hindi translation, by Maharshi Santsewi ji Paramhans (1920-2007), of a verse composed by Sant Kabir Sahab, excerpted from the August 2005 edition of the Hindi Monthly "Shanti Sandesh" (Message of Peace) published from Maharshi Mehi Ashram, Kuppa Ghat, Bhagalpur, Bihar, India -812 003.
- English Translation by Pravesh K. Singh ( ) ]

Original Verse:

"kahaun us desh kI batiyAn, jahAn nahin hot din ratiyAn 1
nahIn ravi chandra au tArA, nahIn unjiAr andhiArA 2
nahIn tanh pavan au pAnI, gaye vahi des jin jAnI 3
nahIn tanh dharani AkAshA, karai koi sant tanh vAsA 4
uhAn gam kAl kI nAhIn, tahAn nahi dhUp aur chhAhIn 5
na jogI jog se dhyAvai, na tapasI deh jaravAvai 6
sahaj me dhyAn se pAvai, surati kA khel jehi Avai 7
sohangam nAd nahi bhAI, na bAjai sankh shahanAI 8
nihachchhar jAp tanh jApai, uThat dhun sunna se Apai 9
mandir me dIp bahu bAree, nayan binu bhaI andhiyArI 10
kabIrA des hai nyArA, lakhai koi Ram kA pyArA 11"


I describe that realm where days and nights don't happen. 1

There are no Sun, Moon or stars there, neither is darkness or light. 2

No air or water exists there; only those who have reached there know of (that realm). 3

Neither is the Earth there nor is the sky, that land is inhabited by sants (who have accomplished Self-Realisation and have become one with Him). 4

Time has no access there, nor do the sunshine and shade exist there. 5

(That land) is not attainable through "hathayoga" by (hath)yogis, nor by "tapasis" (ascetics or performers of austere devotion) who burn (trouble or hurt) their bodies in the fire of "panchaagni" or "Panchadhuni" (ascetic practices or self-mortification). 6

Those who know the art (right way) of reverting their "surat" inwardly from the outer world, can get there (to that land) easily through dhyan-yoga (inner meditation). 7

O Dear Brother! Even "sohangam naad" does not play there, nor are heard the sounds of conch or great pipe (because that realm is "nihshabd" or soundless). 8

There "nihakshara" is spontaneously chanted (without any conscious chanting), and the primeval sound naturally emanates out of the void. 9

This temple (body), which God has filled with divine light, has become full of darkness for lack of the eye (the inner vision or sight). 10

Strange is that country, says Kabir, and is perceived by only a dear devotee of God (who practices inner meditation having learnt the right technique from a true Guru). 11

Sant Kabir Sahab was not a linguist or scholar, but his experiential verses are very much in agreement with the Vedas, Upanishads, Shrimad Bhagvad Gita and the sayings/ discourses of other sants. Certain such references are produced below for reflection by the learned:-

"na mrityurAsIdamritam na tarhi na rAtrA ahna AsItpraketah AnIdavAtam swadhayA tadekam tasmAddhAnyanna param kim chanAs " (Rig Veda Samhita, Mantra 25)
[Then (that time) death did not occur nor was the "amrit" (elixir or the nectar) there, that is, there was neither life nor the absence of it; neither the awareness of night nor day. The true nature of that entity was the vital life force, but it was not the `sthool vayu' (gross air). He was equipped only with his own power to hold or sustain the world or creation. There did not exist then any other matter subtler than Him.]

"na tatra sUryyo bhAti na chandratArakam nemA vidyuto bhAnti kutoayamagnih
tamev bhAntamanubhAti sarvam tasya bhAsaa sarvamidam vibhAti " (Kathopanishad Chapter 2, Valli 2, Shloka 15)
[In that world neither does the Sun shine, nor do the moon and stars. Even the lightning does not show up there, what to talk of the fire! Everything glows out of His light, everything is seen through His light.]

"na tadbhAsate sUryo na shashAnko na pAvakah yadgatvA na nivartante taddhAm paramam mam (Shrimad Bhagvad Gita, Chapter 15)
[Neither the sun, moon nor fire can illuminate that Self-illumined One. Mine is that realm, the Absolute Kingdom, going where one does not have to come back or return (to this world).]

"jhilmil jhilakai chandu na tArA sUraj kirani na bijulI gainArA
(Guru Nanak, Maaru Mahalaa 1)
[The Moon does not shine there nor do glitter the Sun, stars or lightning.]

"jahAn chand nahi sUr jahAn nahi jagamag tAre
jahAn nahi traidev trigun mAyA nahi lAre
jahAn veda nahi bhed jahAn nahi joga jagya tap
jahAn pavan nahi dharani agin nahi jahAn gagan ap
jahAn rAt nahi diwas hai pAp punya nahi vyApaI
Adi ant aru madhya hai, kahai Charandas brahma Ap hI
(Sant Charandas ji)
[Where there are no Moon, Sun and glistening stars; where there are no trinity of gods (Brahma, Vishnu and Shiva) and play of the three gunas (three gunas namely `sat', `raj' and `tam'). Where there are no Vedas, no dichotomy, no Yog, no `yajna' (religious sacrifice and oblation) and `tap' (asceticism). No air, land, fire, sky (space) and water subsist there. No cycles of days and nights there. No sins or virtuosity. There is no beginning, middle and end of that. There Brahma and Brahma alone exists.]

As per a story in "Bahiyasutta" in the book titled "Udaan" a monk named Bahiya is said to have attained nirvana. Throwing light on the concept of nirvana, Lord Buddha says,

"yattha Apo cha pathavI, tejo vAyo na gAdhati na tattha sukkA jotanti, Adichcho na pakAsati na tatha chandimA bhAsati, tamo tattha na vijjatI yadA cha attanA vedi, muni monen brAhmano atha rUpA arUpa cha, sukh dukkhA pamuchchati
[That is Nirvana where there is no room for water, earth, fire and air. Stars do not twinkle there, nor does shine the Sun. Though there is no moon-light there, there is not any darkness over there. When a muni (hermit) or a Brahmin becomes silent (still), he automatically knows Him (God) and becomes free of the dichotomy of form & formlessness, pleasure & pain.]

Sant Paltoo Sahab also opines,
"jahavAn dharatI nAhin akAsA
chAnd suruj nAhi paragAsA
jahavAn BrahmA Vishnu na jAhee
das avatAr na tahAn samAhI
jahavAn pavan jAy nahi pAnI
ved Kiteb maram naa jAnI
Adi joti nA basai niranjan
jahavAn shUnya shabd nahi ganjan
nirankAr nA uhAn akArA
satya shabd nAhi vistArA "
[Where there is no earth and skyT
he moon and the sun do not emit light.
There are no Brahmaa, Vishnu
Or the ten incarnations are there.
Air or water does not have a reach there.
Vedas or other scriptures can't know Him.
No light glitters or there is sound.
No sound buzzes in that land.
That place is beyond all form or formlessness
Or even the quintessential sound. ]

Listen what does Sant Keshavdas ji have to say on nirvana, "That is the position of Nirvana, the highest or the absolute realm, where there is no scintillating light, no Sun, no Moon, no states of day & night."

Sant Tulsi Sahab of Hathras proved the rank of nirvana to be beyond all sorts of fetters. Narrating his own experience he states,
"fand fAdi bAher gaI, laI jo sataguru bAnh
JahAn dhUp ravi sasi nahi, Tulsi pahunche tAnh "
[Holding on gratefully to the gracious hands of blessings of my Sataguru I came out tearing all the trappings and reached unto where there is no sunshine, no Moon or Sun.]

Thursday, July 9, 2009

O Great Guru! Help Me to Attain to the Nameless Abode of God!

O Sadguru! Help Me Attain to the Nameless Land! - Maharshi Mehi
Special on Guru Purnima

[English translation of an emotive prayer composed by Maharshi Mehi Paramhans ji Maharaj (28.04.1885-08.06.1986), based on its Hindi Translation by Maharshi Santsewi Ji Paramhans excerpted from Maharshi Mehi’s wonderful book “Mehi Padavali” (Poems of Mehi).

-Translated into English by Pravesh K. Singh ( , ) ]

The Hindi Text:


The English Translation:

O Sadguru(True Guru)! You are the embodiment of compassion and love;

Kindly accept my prayers.
I am sinner, amorous and mean-minded; know me to be one with impure intellect 1

It is in the nature of a true devotee to grieve in others’ grief, and

to rejoice in other’s progress & prosperity.

I am not so even in my dreams; I am merely the source of anguish, bringing sorrow to all & sundry in this world2

A true devotee never casts a greedy eye at other women (other than his own wife) and at others’ wealth.

But my mind always keeps running among these very (proscribed) things even when I am surrounded by millions of people. 3

True devotees are forgiving, full of mercy, and always remain calm & composed amidst anything & everything.

I am, to the contrary, devoid of compassion, hard-hearted and, as a consequence (of the six defilements of my mind), burning all the time, burning like fire 4

How far, O Lord, shall I describe my crookedness?
I don’t find any way to focus my mind at thy lotus-feet! 5

Teach me through your Satsang (noble company) the right way so that,

I may set my feet on the same path as that treaded by the devotees.

Otherwise, I shall continue to be singed in this world in the same way as those without (or turned away from) Sadguru do. 6

O Guru! I am genuinely afraid to think of smouldering like this, but my mind does not mend its way.

At times I do counsel my mind, but in vain, as it does not have any lasting impact. 7

O Gurudev! I have lost out to my mind and poignantly cry out to you, O Sadguru.

You are supportive and merciful. Kindly do something so that I may hold firmly your lotus-feet in my heart. 8

At your holy feet lies the sphere of Divine light even as I have fallen into the dark well (of ignorance).

Save me, O Guru, save me! Ascend me into the domain of your radiant form.9

You instructed me to rise through the Sushumna or the Til DwAr, but I am unable to find that path within.
O Gurudev! Have pity on me, dispel the darkness (of my inner sky) and lift me up so that I may move on to the other side of the Til or the Dark Point. 10

Make me fly high into the star-studded sky and even higher into the Region of the Thousand-petalled Lotus (sahasra-dal kamal).

Where Divine light keeps shining bright, where is seen the full moon’s light. O Gurudev! Let these secret splendours be manifest unto me! 11

Trikuti is the source or origin of the three qualities/ attributes (namely sat, raj and tam) which is the abode of the Para Brahma.

O Gurudev! I beseech at your sacred feet; Help me so that I may attain to this house (Trikuti). 12

Here in the Trikuti the Divine Sun shines in all its brilliance.

Where Shuddha Brahma resides and which is renowned as the “ShUnya Desh” (Void Region). 13

Guide me into the Manasarovar, and make me grasp your own name (the Quintessential Primordial Sound/ Word).

The Word (your name) is capable of fulfilling all our wishes and is the essence of the whole creation. 14

Lend me greater power so that I may soar into Maha Shunya (Greater Void),

And even beyond.
I may enter into the Bhanwar Gufa (Whirling Cave) – but even here the pain of transmigration is not relieved entirely. 15

Therefore, O Sadguru, empower me to climb into the Sataloka (The realm of Pure Consciousness or Quintessential Unstruck Word).

O Gurudev! Thus catapulting me into the Sataloka, make me absolutely pure (free of all coverings, shrouds, veils). 16

Bless me that I may cross even the attribute-less Sataloka and attain to the Nameless Land/Soundless State.
O Lord! This way shower your blessings by elevating me unto my own true Home (the Domain of the Absolute Lord that is, God). 17