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
(http://groups.yahoo.com/group/sant_santati , http://profiles.yahoo.com/praveshksingh ) ]
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. "
[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.