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

(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 life
element (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 lifeelement 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 (Prana
Tatva). 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.

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

(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.

Doctrine of Ramanuja
Propounded by Nimbarka.
3
Propounded by Vallabhacarya.
4
Ishwar Ansh jeeva Avinasi.
2

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.

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

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

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

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

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.

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

10

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.

11

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.

12

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 (GuruMurthi). 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-

Dar diwar darpan bhaye jit dhekhon tit toye,

Kankar pathar thikri bhayi arsi moye.

13

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.

14

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

15

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.
2.
3.

Mantra Deeksha
Spiritual Deeksha
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

16

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.
2.
3.

Beginners (Nikrusht)
Middle (Madhiyam)
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

17

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,

18

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

19

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

20

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 selfexperience (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-

21

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.

22

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

23

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.

24

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 Godelement, 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.

25

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).

26

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

27

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

28

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.
2.
3.
4.
5.

Distracted (Kshipt)
Instable (Vikshipt)
Foolish (Murh)
Concentrated (Eykagrata)
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).

29

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., five states that too I shall
explain.
1.
Distracted (Kshipt) When this state of the active attribute (Raj Guna)
becomes dominant then vibration begin to arise within the mind. That gives
rise to new desires (Vasnas), it schemes and builds new castles in the air, and
when they are not fulfilled, it becomes aggrieved. If I get wealth then I shall
make such type of a house, buy a vehicle, buy property and then I shall
become such a rich person, or if I have a son then I shall educate him and get
him married, or after education when I become clever then I shall get such a
job, and I shall be the boss etc. When such desires are not fulfilled, one gets
troubled. This is the Distracted (Kshipt) state.
2.
On such desires being fulfilled, the momentary happiness that one
gets, the temporary joy that is attained in the mind (Chit) is called the Instable
state (Vikshipt). These two states keep coming not only to the worldly
persons, but also to the followers of spiritual path, as it is only the current of
the active attribute (Raj Guna) that brings movement, and that pushes one
ahead. The positive attribute (Sat Guna) and the negative attribute (Tam
Guna) have stability. These currents neither are able to raise anyone, nor take
them forwards. Only difference between them is of light and darkness,
knowledge and ignorance. To have spiritual desires, and to get engrossed in
fulfilling them, to feel joy on getting little success etc., are the states of
distraction (Kshipt) and instability (Vikshipt) of spiritual practice (Sadhna),
which come to every aspirant. These two arise due to the active attribute (Raj
Guna).
3. The Foolish State (Murh) It is that state, where neither good or bad
thoughts arise, nor one thinks of ones gain. At all times ignorance and
darkness spreads over the heart. A person neither desires to go forward, nor
backward. Like one inert, one remains where one is; where one is sitting there
one sits; no thinking or understanding, no effort. This is the negative (Tam)
state.
4. Concentration (Eykagrata) Is the minds (Chit) fourth state. Concentration
(Eykagrata) has reference with aspirants. Practice (Abhyas) begins with
distraction (Kshipt) and with state of instability (Vikshipt), it moves with the
active attribute (Raj Guna), and later on enters the positive attribute (Sat
Guna). As soon as the mind (Chit) becomes concentrated, the positive

30

attribute (Sat Guna) begins to rule. An aspirant experiences diving light and
divine joy, appears happy and peaceful. In it one is not aware of future or
past, and at times one even forgets oneself, but does not leave the goal
(Dayye). All ones tendencies (Vrities) assimilate together, and are directed
towards that one thing. Just as while aiming a gun or an arrow, a hunter does
not see anything else besides ones target, ones entire attention is directed
towards that end, similarly, an aspirant too aims and progresses towards
piercing ones target. Where besides the one, no second is seen, at no other
thing does the attention go, no other work, where there is no awareness of
self and anything outside of self that state is called Concentration
(Eykagrata).
5. Stillness (Nirodh) During the state of concentration (Eykagrata) an
aspirant keeps before one, one thing in mind (Chit), and looks at that only,
tries to catch hold of that, meditates on that, and makes that the target goal.
By continuing to do so for a while, one becomes so that one has neither
knowledge of oneself, nor of the target/object; neither one sees oneself, nor
ones goal. This engrossed state (Tanmayata) is called the state of stillness
(Nirodh Avastha). In it there is no thought, no memory, no tendencies (Vritis),
no Sanskars remains, both the mind and the intellect become or go into
nothingness (Shunya / Silence/ still). When meditation and object of
meditation both combine together to become one, when there is no other
thought, of any kind, remaining in the heart; and when no awareness remains
of the body and the mind, that state where the mind is totally empty is called
Stillness/Silence (Nirodh). This is the highest and the last state of the positive
attribute (Sat Guna). Here Spiritual Practice (Yoga Sadhna) ends, and
Knowledge of Yoga (Yoga Vidhya) begins. This is called Perfection of Yoga
(Yoga Siddhi). Maharishi Patanjali writes12:When the tendencies (Vrities) become still (Nirodh) then Yoga takes
place.
While witnessing so or while meditating, how does the target/object
disappear from before ones eyes? If you want proof, follow the method written
below. Take a few objects. Daily in the morning keep it before you, at a
distance. Try to stare at it for half hour. Do not blink. Do not look anywhere
else. Thought should not change. You shall find after a few days of practice
that despite it being in front of you, and despite constantly viewing it, that thing
is not visible to you. This practice is called Tratak, and when it happens so, it
is perfected (Siddhi). Doing so for half hour continuously right from the start
shall give pain in your eyes. Therefore, begin with five minutes, and slowly
increase it. I have not written the complete methodology (Kriya), because with
this the Soul gets no benefit, if you so desire to follow it, do only after taking
guidance from someone who knows.

12

Maharishi Patanjali (1.2): Yogaschitvritinirodha

31

v.

Pratyahar

To empty the Mind or to make it devoid of movement is called

Stillness (Nirodh), but this is extremely difficult to do. Many are seen to fail in
it. Many after enormous effort are able to get little success, but getting an
opportunity the mind again slips from ones grip. Scriptures say it has more
moveability /force than air (Vayu). Scientists lock air in bottles, but with
smallest hole it escapes, and no one gets to know that it has gone out. Similar
is the state of the mind. Despite being caught, it slips from the hand. At the
time an aspirant does not even get aware of it. Later, one finds out that what
we were trying to imprison; what we were trying to control, that ran off while
we were making arrangements. An aspirant again gets holds of it, and again
stops it at its place. This tussle goes on regularly, but it does not come in
control. This pulling is called Pratyahar, and is the fifth method of the eightfold Yoga (Astang Yoga).
a.

Twelve Years

Scriptures say that in this manner when a person continuously for

twelve years pursues this, leaving all other jobs, then one gets success.
Therefore, many ancient persons performed difficult penance for twelve years.
Reason In twelve years all the atoms of the body, the mind and the intellect
change. Daily some of all the things within the body bone, muscles etc., are
made and some destroyed. Every day we eat and drink something. With it
new atoms are made. By working or making effort the old atoms are used,
they become less, and in their place new are replaced. This process goes on
all the time within. Those that keep bad thoughts make bad atoms, therefore,
as times goes by their inclination/desires (Chestha), their appearance, their
thoughts all become dirty and bad. Good thoughts and good deeds give rise
to good atoms, and such people after few days are bright, both in body and
within. According to this principle, the state of an aspirant today completely
changes in twelve years. Such is a rule. Therefore, amongst both Hindus and
Muslims, twelve years is considered to be an era (Yug), and mostly great
men have done penance for twelve years.
However, where are such aspirants in the present days, who leaving all
for twelve years, would continuously endeavor for this alone? We cannot work
hard, cannot give up anything for this. We also do not like waiting. We want it
now. Today we plant seeds and tomorrow we want the fields to be ready for
harvest. This is the state of the aspirants in the present era. For such this
methodology of making the mind devoid of movement or silent (Nirodh) does
not work. Therefore, I shall give another simpler method. This has been stated
by the ancient great men, and has already been experienced by me.
b.

Simple Method For Stillness

Do not try to kill the mind. It never dies. Those who direct /teach about
killing the mind have had no personal experience (Anubhav). Only such can
speak so. How can the one, who has killed ones mind, cover the long
distance to the spiritual land? This mind is that horse, riding which an aspirant

32

travels and reaches ones goal. How can the traveler proceed further, who
kills ones horse?
Therefore, killing is not correct. Instead, it is necessary to change its
direction, and there is a need for a bit of control. Till now it was going towards
the south, now directs its face towards the north. Just with it all your work
would be done. By changing the directions of its face from below to up all
difficulties would be removed, and by doing so, instead of going down we shall
rise up, and cutting lose the bondages of Maya, we shall enter the spiritual
world. By regularly practicing the method as told by Guru, the face of the mind
would turn from below to up. It is a matter of each ones Sanskars and effort as
to how quick it turns or how late. Those who have good Sanskars, who in this
life or previous lives have performed some spiritual deeds, get success
quickly, and those who have so far been under the clutches of the world would
take some time. Do not loose courage. Do not leave the remedy, you would
eventually succeed.
vi.

Help

At times such aspirants also get to witness such occasions when

despite a lot of effort there are no signs of success, and the mind does not
leave its old habits. Then an aspirant gets perturbed, it breaks ones spirit
/courage, and some being discouraged leave the methods and practices
(Sadhna) of this direction, and forever get separated from it. On such
occasions there is a need for help to such aspirants. This help they get from
their Guru. Guru bestows ones current or power to a disciple, and with it an
aspirant wins over the mind. It is proper for a disciple to immediately run, to
get protection of Guru under such eventuality, and narrate all that has
happened and pray for help. Powerful Gurus at that very moment would quiet
such persons mind, and make one proceed ahead. Doing practice, sitting in
front of Guru, cannot make the mind move. Therefore, there is so much
greatness of Guru Satsang. To make the mind quiet and for spiritual progress,
being close to Guru is considered much better than pilgrimage (Tirath),
penance (Tap), recitation (Jap) etc. This electric current of Guru, a disciple
can receive even in far of lands, and reap similar benefits, but for doing so a
disciple too must be qualified. If one does not have the power to pull the
current from such distance and to fill it within one, then one cannot get it. After
a few days of practice one can become so. New aspirants can fail in this
method. It is easier for them to go there (in person). If one does not get the
opportunity to go then write and narrate all ones state giving full information.
They would immediately experience its benefit. There is possibility of so much
difference in the current between near and far, just as there is between light
and the heat of fire. There is more heat and light in fire at close quarters, and
as one goes further away its heat becomes that much less as also its light
would diminish, but even then some benefit would certainly come.
a.

Meditating On Guru Or Remembering Guru

To increase the power of taking in the current, it is very beneficial to

perform the method (Sadhna) of meditating on Guru or remembering Guru.

33

Meditation can be done at an appointed time in the morning, evening or at

night, while going to sleep, but remembering is possible at all times, awake or
asleep, walking or sitting and while doing other jobs. During the meditation,
when the mind (Chit) is concentrated on one object then the head gets a bit
strained/stressed. To perform meditation for a long period is a great mistake
for an aspirant. Only so much should be done which does not bring tiredness
in the brain. Nothing of this transpires during remembering. Amongst the
Saints the method of Bhrangi Sadhna is considered to be very great. This is
remembering. By remembering one can take the current a lot and at all times,
and we can, very quickly, become as powerful as ones Guru. The way one
thinks so one becomes. With remembering in only a short while we can leave
our helplessness, and attain Gurus level. For those aspirants, who find it
difficult to concentrate the mind, this remedy is very easy. Leave meditation,
follow no other method (Kriya), only keep a thought, or imagine one self to be
sitting before ones Guru, and witnessing the gross form of Guru. While doing
so eyes should be closed, and no other disturbance /distraction should be
there. One would observe that in a little while ones tendencies (Vrities) are
collecting and going inwards, and the mind is getting concentrated. Until in
complete form the meditation does not come about, and the mind does not
leave its movement /vibration, till then one should continue to do so. With this
an aspirant attains divine capabilities, attaining which one can win over the
mind. One verse of Yoga Darshan states13:
To remember the great men who have attained liberation in life brings
Yoga and Yoga gets perfected.
Some say that if we do so, our other jobs that we want to do shall
suffer, and our mind shall go only in this direction. It can be so, but by practice
and proceeding further this difficulty gets removed. The method for practicing
this is - that for a few days one should remember only for the duration that the
mind is not occupied with any other work, although hands and feet etc. may
be busy with some job. Slowly, increase it to include the period of eating
meals, then during the time when one is listening to others, at the time of
sleep. This way, it would become part of ones nature, and then at no time the
thought would go away. Those who walking-sleeping, rising sitting do not let
the beloved image of their Guru vanish from before their minds eye, at all
time remain with their Guru, for such blessed people nothing is difficult. Their
mind is centered all twenty four hours, and day and night they remain in Yoga
Samadhi.
b.

What Happens With Remembering

At the time when one remembers then our current (Surti ki Dhar)
connects with Guru, and Gurus with his/her Gurus, and this way our current
reaches the first Guru the Ultimate Energy Force (Paramatama) or God.
Then our connection is made with the Universal Father, the Lord of this world
(Jagadishwar), and from His storehouse pours grace (Amrit) straight over us,

13

Yoga Sutra of Maharishi Patanjali (1.37): Vitragvishay va chitam

34

we dip in the ocean of bliss. We begin to get pulled away from the world
towards that direction. Our every cell experiences that joy.
Guru is actually the center of electricity, in which via other centers
current is passing at all times coming from the power house. When we make
connection with it then our heart, like a bulb, lights up and our every part
brightens up. In that divine brightness we witness ourselves, every object of
the world outside us, every realm, every element and gain experience of it.
That divine knowledge grants us complete (Ritambhara) Intellect, getting
which we qualify for liberation (Moksha). This is the result of remembering.
Remembering (Chintan) is the main method of Devotion (Upasana). The day
we merge our ego (Aham) through the means of spiritual practice (Sadhna)
with our Guru, at that very moment we would perceive God (Ishwar Darshan).
This is perfection (Siddhi) of Devotion (Upasana), which very easily makes
one stand close to God. How simple and easy it is! Where neither Chakras
need to be pierced, nor any difficult method to be followed. However, for one
with weak intellect to stick by it and to get such belief is difficult.
vii.

Other Method

Those having ridden a horse or a cycle know that in stopping a horse

or a cycle immediately there is danger of falling. These cannot be stopped
immediately. When stopping, a cycle has to be slanted a bit and one has to go
a little further then after a while it stops very easily. When the same method is
applied to the mind it comes very easily under control. The mind is like a
restless horse. Change its tempo, and let it go for a while then bring it under
control.
One method is also to let the mind go on, witness its movement as an
observer (Drishta). Think that one is absolutely separate from it, as a witness.
Then many forms of the mind shall come before one, thousands of thoughts
would present themselves. Believe that ones God (Isht) itself, in these various
forms, is coming to give his perception (Darshan). In every thought (Sankalp)
of the mind glimpse your beloved. After a few days, the mind would tire out
and becoming quiet would go hide in a corner. To attain God and to still the
mind this method of Devotion (Upasana) is also extremely easy.
viii.

Storehouse Of Current And Lineage Tradition

In this Universe there is a great storehouse of power, from where at all

times current is flowing. All the things in this world- both animate (Chetanya)
and inanimate (Jarh), that we see, move because of this electric current. It is
this mobilizing force which is called God (Ishwar), and it is also called Guruelement (GuruTatva). The power that removes ignorance and
misconceptions, and brings one to light and grants knowledge is Guru
element (Guru-Tatva). During the period of causal creation (Amethuni
Shrishti), at first that power instilled in the forehead of some Rishis the
knowledge of the Soul, and lighted the bulb of their heart. With the light of that
lamp, other people understood their state, and touching that lamp lighted their
own lamp. All these were the original / foremost Gurus, whose knowledge was

35

derived from the current coming out of the same Ultimate Energy Force
(ParamatamaTatva). Later, that power of knowledge became present in all
humanity. Some worldly people took it within them in greater degree, and
began to give it out to others. From those great people / Mahatmas later other
new generations took it, and from them yet others. In this manner, this
tradition is going on till today. This is called the Sectarian Lineage Tradition
(Sampradayik Vansh Parampara) of Saints and Mahatma. Muslims call it
Sisila Khandan. Every sect or community (Samprada or Phirka) is connected
with the true storehouse by their respective links (Silsila). By making
connection with any one center (Guru) our link too is possible with the
storehouse of the original Sun or Divine Brightness. This is the result of
remembering (Chintan).

-x-

36

Chapter 4
1.

RECITATION (JAP YAGYA)

For Devotion (Upasana) recitation of name (naam Jap) is extremely

beneficial. By taking name not only one remembers, but also the form
mentally forms in ones mind. This recitation (Jap) is of three kinds:
1.
2.
3.

of the mouth,
of the throat
of the heart.

Recitation (Jap) of the heart is considered the best, of the throat as

middle, and of speech as low. In Devotion (Upasana) the recitation (Jap) is
done only from the heart. The recitation (Jap) by speech or the throat goes in
the category of Action (Karma) as in it remains the pride of a doer. For
Devotion (Upasana) the frame of mind that I am the doer (Karta Buddhi)
must be discarded. Therefore, recitation (Jap) of the heart is more significant.
The recitations (Jap) of the heart are also of two kinds. In one, the
word is spoken in the mind, and in the other no word is imagined, instead the
word (Sound) that is present there is heard by the inner faculties. In the first,
the one doing the recitation (Jap) is the doer, and in the second only a source
(Shrota). Only this type of recitation (Jap) is called Jap Yoga, and in actuality
it is Unspoken Recitation (Ajapajap). Amongst the Vedantins their Soham
goes along with breath, and they consider this as Unspoken recitation
(Ajapajap), but in reality it is not unspoken (Ajapa), there too there is
imagination and a person imagining. Here, there is nothing of these two, - only
hearing, and therefore, it is call a repetition (Jap) without a recitation (AJapa
Jap), or an unspoken recitation. This unspoken recitation later transforms into
Pranav Yoga, with the help of which it reaches far. The method of this
unspoken recitation (Ajapa) only a few experienced Gurus know, and only
from them can one learn.
Ordinary recitation is by the mouth /speech or throat, which everyone
can do. This too is said to be very beneficial. By which lips move and word
appears to form in the mouth is called the recitation of the mouth or speech,
whether it is along with sound or slowly with closed lips. When the tongue
remains still within the mouth, only the nerves of the throat move, no word
comes out, its knowledge is confined only up to the doer, it is called the
recitation of the throat.
Recitation (Jap) can be of name and also of a mantra. However, it is
very essential in recitation that the one whose name we are calling out, or via
a verse (mantra), to whom we are praying, that one remains present, close to
us, and is listening to us. So long as we do not remember the form, and like a
parrot, keep repeating, that recitation (Jap) brings no result. Along with it we
should have faith and belief in both the name and the one whose name we
are calling, else no benefit results.
37

For Devotion (Upasana) one has to control the mind, or make it still
/silent (Nirodh). That, without both name and form cannot be done. Although
two ropes are there with which an aspirant can tie the mind in form of a horse,
by taking only name it does not get tied, and by only remembering the form
too it does not get tied. Therefore, both are essential.
There are two types of names. One is Unqualified (Jati) and the other
is Qualified (Siphati). Unqualified (Jati) is that main name, which at the time
of the beginning of Creation at first appeared in the form of a sound. Veda call
it Aum () and Sufis call it Hu ( ). Later, this one sound takes many forms.
All the sounds that are present in the world today come within this one form.
Therefore, Upanishad has also considered and called this sound as Brahm
(The Ultimate Energy Force). The second Qualified (Siphati) is that name
which due to the presence of quality is kept for the qualified the one with
quality. For example, the sight of a person named Devadat is so sharp that
he is able to easily view or see anything which is very far. Because of this
people call him Farsighted (Durdarshi) and by that all call him. Just as his
main name is Devadat and qualified name Farsighted (Durdarshi), similarly
besides Aum () all other names of the Ultimate Energy Force
(Paramatama) are kept due to its qualities. We may call Him by any name.
With love and belief take any name. He would listen and certainly come close
to us, but there should be no hypocrisy (in front something and at the back
something else). Just as when calling someone all ones attention should be in
that direction, similarly when recitation (Jap) is done with centered mind (Chit)
then Devotion (Upasana) is perfected.
Whether name is unqualified (Jati) or qualified (Siphati), but if along
with it, the mind is bound in form, the benefit of both is the same. According to
ones liking, and in accordance with faith, we can repeat (Jap) any name of
God. In this one should not make any difference. Only for devotion (Upasana)
all are appropriate. Yes! If we examine it scientifically then there are definitely
differences in their results. Every type of name, and every type of verse
(Mantra), respectively differs in its influence, about which I shall throw some
light later. While considering Devotion (Upasana) it is necessary to know the
method (Vidhi) of recitation (Jap) of name. As such, that is being now dealt
with.
i.

Method Of Overt Recitation (Jap)

If via oral recitation you want to take the benefit of concentration

(Eykagrata) then while beginning, speak out that name or verse (Mantra) in a
very loud voice so that the sound gets formed/ established in the mind. This
would remain only for a while, then slowly one would get tired, and later lips
too shall get tired, then only tongue would move. A little later, even the tongue
would stop, but the throat would move, then that too would quiet down. Now,
its the turn of the mind. With the mind, the mental recitation (Jap) shall begin,
and in the end even that would become tired and hid in a corner. Intellect
would become quiet. Recitation (Jap) would discontinue. The generation of

38

thoughts (Sankalp Vikalp) would ebb, the individual Soul would dip in the
ocean of joy. This is called Devotion (Upasana). Recitation (Jap) was the
method. This is perfection (Siddhi). That was action (Karma). This is the result
of that action (Karma). In that we were the doer. In this there is neither any
doer, nor any non-doer but as is. This is called Yoga of Devotion (Upasana
Yoga).
ii.

Second Method

There are many methods or ways of doing recitation (Jap). The

objective of all is only to make the mind quiet, and to fill light within ourselves.
In name or in the verse (Mantra), in a secret form divine radiance is hidden.
That is, power is there. That enters slowly within an aspirant and makes one
bright and powerful. Shri Gosai Ji said14:
Keep the bright lamp of the name of Ram (God) on the threshold of the
tongue if you want light both within and outside.
To remove the darkness within the heart and to make it enlightened
one does recitation (Jap). In comparison with other methods, recitation (Jap)
removes the impurities and covers of the heart very soon and very easily, and
makes it pure and clean, provided it is performed in accordance with the
methodology. Pure heart is the place of devotion (Upasana). God would not
come in a dirty or impute heart. He abhors such places, then how would
Devotion (Upasana) be possible? The place of devotion (Upasana) is in
between action (Karma) and knowledge (Gyan). In it there is a mixture of
these two, where the boundary of action (Karma) ends and that of knowledge
(Gyan) begins there devotion (Upasana) is. That is its ground (Shetra). For
devotion (Upasana) via the expressions (Bhav) of the mind, the active force
(Raj) and the negative force (Tam) are removed, and the positive force (Sat)
is made to rise. Without the positive force becoming dominant devotion
(Upasana) is not at all possible. In the active force (Raj) and the negative
force (Tam) there is restlessness /movement and ignorance (Muhrta). The
positive force (Sat) has peace and detachment (Udasinta) from the overt. This
is considered as the best period for devotion (Upasana). Just for this many
Gurus make their disciples do many types of recitations (Jap). After many
years of effort, the ground (Shetra) is ready, then making one qualified for
devotion (Upasana) an aspirant is given permission (Deeksha) for devotion
(Upasana). With recitation (Jap) the colors of devotion (Bhakti) are prepared,
and with that color the heart, in form of a sheet, is colored it then becomes
capable of being worn by the beloved. By wearing this that beloved grants us
perception and embraces us. Those whose sheet gets even a sprinkle of that
color, that one gets blessed. Prior to getting colored in this color, the sheet
has to be washed, its blackish-ness and stains have to be removed, and
made white and clean, else it would not get colored. For it recitation (Jap) is

14

Tulsidas Gosai ji:

Ram nam mani deep dharu jahi dehari dwar

Tulsai bhitar bhahirhu jo chahsi ujiyar.
Ramacharitramanas Balkhand (Doha 21).

39

the best remedy. Amongst the Yagya of Action (Karma Yagya) the status of
recitation (Jap Yagya) is at the apex. Just as God states in the Geeta15:
Amongst the Yagya I am Yagya of recitation.
There are some twelve different methods (Kriyas) of recitation (Jap)
(some believe it to be sixteen). Like one faced (Ekmukhi), two faced
(Dwemukhi), three faced (Trimukhi), four faced (Chaturmukhi), five faced
(Shatmukhi), etc. In these the beginning four are simple and give results
quickly. Others are very complicated, therefore, I shall only give four methods
along with their results in a summary form, as each method gives a different
effect, which after a few days itself appears to the one doing recitation (Jap).
The recitation (Jap) that I am going to tell can be done both inwards as well as
overtly. Those doing recitation (Jap) by mouth can speak them out, and those
doing mental recitation (Jap) can do it mentally. In these types of recitations
(Jap) the objective is to churn the mind so much so as to make it tired. Being
tired it is tied to a post so that it does not become an obstacle in our work, and
giving a push does not make us fall.
iii.

One Faced And Two Faced

One faced recitation (Jap) is the name for ordinary recitations (Jap).
The method of which, I have already stated above. Two faced (Duimukhi) is a
bit more difficult than the first. This is done in two ways. Mostly, ordinary
people or Vedantins do it synchronized with breath, and they call it Unspoken
recitation (Ajapa Jap). In reality the unspoken recitation (Ajapa Jap) is the
name of that Pranav Yoga, in which there is no awareness of a doer, but not
knowing so they have called it Unspoken (Ajapa). Vedantins synchronize it
along with the breath while meditating on Soham (). When the breath is
taken in they try to think of it as So (), and when it goes out as Ham ( ).
Soham ( ) means As you are so I am. To make this thought ripe they
perform this recitation (Jap) so that by keeping the attention at all times on
one thing, an individual should become Brahm (the Ultimate Energy Force),
discarding its misconception begins to think of / understand one self as God. It
is possible that this method of Aduaitins is correct, that with this some great
men of earlier era converted to God, getting all Godly powers within them, like
Vishwamitra they too made new human begins, birds and animals, but in
present times, for an aspirant doing So ham ( ) becoming God (Ishwar)
or a celestial being (Devata) is too far fetched, they are not able to become
even human (Manushya). Becoming victim of false ego they go on with
negative expressions (Asuri Bhav). They do not even have so much capability
that if someones finger has been cut off, then how to again grow back a new
one, or when there is pain in the stomach then to understand its cause, and to
consider it as illusion (Mithya), then how are they the God of the world
(Jagadishwar)? For a weak individual to proclaim self as omniscient is itself
15

The Geeta (x/25) : Yagyanam Japyagyosim

40

ones misconceived ego, which stops one in going ahead. Some poet has
stated16:
Dependence for swimming, pride for drowning.
Vedantins reason that upon practicing Soham ( ), later Saha (
) vanishes then Aum () alone remains. If it is correct then why should
one carry the load of Sa () and Ha () on our back, and why not straight
away do recitation (Jap) of Aum ( )?
Dualists (Duaitvadis) and those following the path of Devotion (Bhakti
Margis) do not consider Soham ( ) as good. They taking the expression
of Lord servant, father-son, husband wife etc. make a rosary of breath,
repeating that name of Lord that they love, and increase practice of this to the
extent that while walking and roaming about, doingperforming work
continuously their recitation (Jap) goes on. In a day and night a person takes
in 21600 breaths and takes out as many too. If while taking in and out two
times the name is continuously taken, in twenty-four hours it becomes 43200
times. While sleeping or awake one should remain same (Eyk Ras) and the
chain should not break. By doing practice it can be so, but that method too is
a bit difficult, therefore, there is another simpler method that I shall state.
a.

Method

Sit in a quiet place. Body, sitting place/positions, place and clothes

should be clean. For this sitting crossed legged on the ground (Swastika
asan), or with legs folded and with feet under the bottom (Siddha asan), or
lotus posture, that is, cross legged with feet on the thighs (Padma asan) are
proper /useful for it. Spinal cod should be straight, chin a bit bent downwards.
At first meditate on Gurudeva and believe him/her to be present there. Later,
for a while stare at the navel (Nabhi Chakra) and along with it think/ imagine
that the navel (Nabhi Chakra / Mandal) is getting light, and the power of
Kundalini has risen from the Muladhar and has come up here. Then through
the mouth or in the mind, while speaking out Au () take that light or
Kundalini in a shape of a straight stream up till the plait (Choti- at the back of
the head where the hairline makes a Chakra), and on reaching there say, M
(). In this manner again raise it up till the place of the plait (Choti). Like this,
at one sitting, at least 400 times repeat the recitation (Jap). By doing so in a
few days the power of Kundalini begins to move and the breath force (Prana
Vayu) entering Sushumna slows down. From both nostrils air begins to flow
with equal force. In a body there are believed to be seventy-two thousand
Yogic nerves. Later, they become seven Hundred and twenty seven million
twenty one hundred thousand two hundred and one (727210201). There is a
center in between the navel and the phallus (Ling) in the spinal cod. From
16

Taran ko aadhinta burhan ko abhiman

41

there it spreads a net, and spreads out all over the body. They all get lighted.
Ida, Pingla and Sushumna too are amongst these, which are considered very
highly in Yoga. All the Chakras are made by these nerves. All of them get
filled with divine radiance. Then an aspirant experiences a strange joy and the
mind becomes silent. This is the result of this recitation (Jap). In any case, fire
element is said to reside in the navel Chakra (Nabhi Kamal) and fire has light.
Yogis call it by the name of Surya Mandal and meditate here on white light.
Therefore, by this method (Sadhna) to get divine light is not impossible.
Morning, evening or night the one doing this recitation (Jap) would definitely
qualify for Devotion (Upasana).
iv.

Three Faced Recitation (Jap)

As stated above, pull the light up till the place of plait (Choti), and then
drop it from there to the left of the chest at the place of the heart and leave it.
Again fill it from the navel and drop it at the heart. By doing so continuously in
this manner, the defects (Vikars) of the mind are very quickly destroyed, and it
becomes lighted. In it, while raising it from navel Aum has to be spoken, then
at the place of the plait (Choti) Tat, and at the place of the mind Sat has to
be spoken. This way, it becomes Aum Tat Sat. This cycle of raising the light
(Jyotirmay) from the navel, taking it around the plait (Choti), and then filling
the heart should be done in the time that it normally takes to take-in and take
out the breath, and again with the second breath one begins with at the navel.
This is called three faced recitation (Jap). With this positive expressions arise,
and bad thoughts are destroyed. Heart gets light. Some take it around the
plait (Choti) towards the right. This gives good results.
a.

Form Of The Mind

The mind is in the heart towards left. Its place is one inch below the
point where the ribs meet together in the chest. The heart is a blood body. Its
work is to make blood reach all the parts of the body. It is not called the Mind.
The mind (Mun) is a subtle power, which cannot be seen. Also no instrument
can see it. Its form is only visible to those who have yogic perception. In
ordinary people the color of the mind appears to be black (ink like). In those,
who perform spiritual practice (Sadhna/Abhyas) along with black a glimpse of
radiance appears, and in great men it becomes radiant white light
(Jyotirmaya). The true place of this mind-power is in the head or the
Brahmand17, but during the time of interaction it comes down via Agya Chakra
into the body, and comes to rest at the place of the heart. Its job is to
command the senses and to make the body interact. A person is troubled due
to not having control over this mind (Mun). Masters (an individual) orders are
not followed. The commander-in-chief (the mind) does as it pleases. This
brings sorrow to an individual. All the spiritual practices (Sadhna and
methods) are only for this purpose, that an individual should be able to control
ones mind, and the mind begins to obey. Just as a small king pleads with a
powerful and great King to defeat the enemy, and only with his help becomes
victorious over the enemy, similarly an helpless individual takes refuge under
17

In the human body, the head is called the Brahmand.

42

God (the master of the world Jagadishwar), and begs to get strength from
God and says18:
O Lord! You are radiant; give me this radiance too. You have infinite power
(Parakram); make me powerful too. You have infinite strength (Bal); give my Soul
and body strength too. You have extraordinary capabilities; make me capable too. O
Lord of the world (Jagadishwar)! Those who do not follow you, you punish them; give
me too the power to punish. You have untold great power of courage; grant me too
the power of courage so that the influence of attachment enmity do not affect me.

Further:
O Father! My mind which is forever moving (in Vibration) in states of
wakefulness, sleep and unconsciousness (Shushupti), and runs far away should
remain at peace under all states and get enlightened. It should not go towards
negativity, but only perform beneficial deeds. O Lord! Save me from all the three
kinds of sorrows, etc.

When one makes such prayers for peace, or in order to win over the
mind, then immediately one gets to see its effect, provided that it is made not
just by mouth, but from a pleading and sorrowful heart. Immediately after
prayers, one gets courage, a means presents itself, and via some great
person a solution is advised. All these are the inspirations of that
compassionate Lord. On begging, compassion rises and the Lord gives a little
bit of the powers to the individual. Getting this positive power (Dev Shakti) the
individual again battles with the mind, but even then one fails, as the mind is
no ordinary power. It is a master of infinite powers. Its will (Ichcha) is so strong
that when used, it can surpass very big obstacles in seconds. It can crush the
mountains; it can stop the flow of air and water; It can get news of far of lands;
It can loosen/break the gravity/attraction of Sun, moon and stars in the sky
etc. Senses dance as per its tunes, intellect loses its identity, and ego follows
it with submission. Again disappointed an individual takes refuge in God
(Ishwar) and gets little help, but even with that it is not enough. Despite
regularly doing so when one does not win, for getting complete help one
desires to meet with God, makes attempts to reach close to Him, requests His
(Gods) courtiers (Saints) for getting one to meet with Him (God)etc. All
these are methods of prayers (Stuti) and Satsang Devotion (Upasana), by
which in time one enters the palace of that Emperor, the God of this world,
and goes and sits close by. This is called Devotion (Upasana).
In Devotion (Upasana) there is no monism (Aduait), up until here only
duality (Duait) works. I and He remain separate. However, Yes! On love
increasing, and regular continuous devotion (Upasana) brings later such a
occasion before an aspirant where two-ness vanishes, and both do not
appear different from each other. This is called the non-dualistic (Aduait) state
18

Veda : Tejo si tejo mayi dhohi, viryyamsi viryay mayi dhehi,

Balmasi malam mayi dhehi, aujo syojo mayi dhehi.
Manyurasi manyum mayi dhehi, saho sis ho mayi dhehi.
Yahhagrato durmudyeti devam, tadusuptsay tatheveyti,
Durangaman jyotishan jyotirekam tanmey manam shivasankalptastu.
Aum Shanti ! Shanti !! Shanti !!

43

of Samadhi. With monism dawning, the capability that the Ultimate Energy
Force (Brahm) has, all of it for that duration, comes to an individual and one
becomes Brahm the Ultimate Energy Force, but this is speaking of a very
high state.
When an individual does devotion (Upasana) or sits close by and
prays, at that very moment one is heard. Whatever one desires that is
immediately given. In this way, attaining the positive powers (Devi Shakti) one
wrings the mind, and bringing it under control brings about the rule of peace.
In order to bring control over the mind for attaining happiness and
peace, without getting help from God, no one gets success. For this selfish
motive itself an individual has to worship (Aradhna) God. Hymn of praise
(Stuti), prayers, devotion (Upasana), Yoga, penance (Tap) etc. are all
methods for making oneself powerful. With these one meets ones own
objective. Ones work gets done. People, who have the misconceived notion
that God desires to be flattered with all these methods (Sadhna); has some
motive of his own are erring. An individual, for ones own benefit, in order to
become capable, worships Him, and not to just make Him happy without any
reason. There is no other solution to make ones self powerful other than by
connecting to the great powerful Lord, and to take power from His storehouse,
and collect them within oneself.
v.

Four Faced Method

Now, I shall state a simple method (Vidhi) of performing the four-faced

recitation (Jap). Sit cross-legged (Swastika asan or palti) in one position.
Close eyes, and meditate /think that Guru is sitting in front. Thereafter,
imagine that God (Paramatama) in form of divine radiance is present all
around, above and below and within ones body. Then begin the recitation
(Jap). At first take a name towards the right shoulder, then towards the left
shoulders. All this should be done within such period that it ordinarily takes to
take the breath in. Thereafter, take a name towards the head above, and one
in the heart. This should be done within the period that it takes to take the
breath out. In this manner, in the breath going in and out four names get
spoken. Minimum 400 (Four Hundred) recitations (Jap) should be done.
Morning, evening and at night it should necessarily be done. All these
together would make 1200 (one thousand two hundred). If you have more
capability and time, then increase the number, but in this the name of Ram
only gives more result. The connotation of Ram is not towards the Ram in
form (Sakar), but the omnipresent Ram (God). This too is a method like
Vedas Mansa Parikrima. Between overt recitations (Jap), that is, by speech
and the mental recitation, only the mental recitation (Mansik Jap) gives fruit
earlier. By this recitation (Jap) the mind, roaming again and again round four
places, tires out and quickly becomes peaceful.
a.

Complete Methodology

44

The above stated methodology of four-faced recitation (Jap) that I have

stated is for those people who cannot make effort, who are living life of leisure
else the proper method is as follows:
Take a deep breath and fill it in then retain it there (Kumbhak). Not in
the manner of Pranayam, but just as ordinary breath that is pulled in. Just pull
in a little extra. Then begin the recitation (Jap). After three rounds are
completed, take the breath out. While releasing the breath strike with force at
the place of the heart, and imagine that light is filling in here, and the thoughts
within the mind are ebbing. It must be remembered that in the first two rounds
the heart is not struck, instead in ordinary fashion light is directed and along
with it the name is taken/spoken from the heart, and in the third round, at the
close, we do so. By this recitation (Jap) in a few days all the covers of the
heart are removed and pure light spreads on it. The aspirant experiences
extreme joy. Those people who at one time are not able to take 400 breaths
should do it little by little. Doing so, in accordance with ones capacity, is the
correct thing to do.
vi.

Special

For Devotion (Upasana) these four recitations (Jap) are very useful. An
aspirant should pick any one of them and do it. With these one qualifies to get
perception and one quickly gets it. In the path of Yoga (Yoga Marg) it is a rule
to do such recitations (Jap) along with Pranayam, but for an aspirant of
devotion (Upasana) or Raj Yoga there is no necessity of doing Pranayam. In it
only the mind has to be centered at one target (Lakshya), and only via
meditation God is perceived. For it practice (Abhyas) and detachment
(Veragya) are main things. The mind at one time performs only one thing as
Nyaya19 scriptures stating the minds characteristics state as under20:
One who is not able to take in the knowledge of two things at the same
time is called the Mind.
Therefore, for devotion (Upasana) and for concentration (Eykagrata)
there must be detachment from here. With these recitations (Jap) the mind
getting caught gets centered (Eykagrata) in the Soul. Therefore, these are
done. Those, whose restlessness have not gone/destroyed, and during
practice (Abhyas) whose mind oscillates, must do these so that they soon get
centered /get concentration.
a

Attitude Whilst Recitation

There is one more aspect that during the time of recitation (Jap) it is
very essential to have a mental make-up that whatever I (with the mind and/or
speech) say I am saying it to someone, or am saying it with meaning. Such
attitude whilst worshiping should go on with each word. So long as this

19
20

Nyaya Philosophy was introduced by the great Sage Gautama (2nd century BC).
Nyaya Scripture: Yugpajgyananutpatitamarnasolingam

45

attitude is not present at the same time, till then recitation (Jap) gives no
benefit so all great men believe. Maharishi Patanjali has stated21:
The Ultimate Energy Forces (Parbrahm) main name is that which in
form of a sound, at first during the beginning of creation, was heard. That is a
sort of sound which, granting life (Prana), had given life to all, that sound was
like Aum (), therefore, it should also be called Aum (). One should have
a meaningful expression (Arth Bhavana) whilst doing recitation of the Ultimate
Energy Force.
b.

Solution Of Difficulty

There should be recitation (Jap) of name or verse (Mantra); the

meaning of these words being spoken should also, at the same time, be
understood; His form should also be close by in whose reference these words
are being spoken; how many times the recitation (Jap) is repeated should also
be counted. To do all these jobs (for a new aspirant, who does not know the
language of the verse (Mantra) is very difficult. With it one gets hassled, and
restlessness does not go. Therefore, great people have found another way
out. Our Shri Guru Maharaj ji who used to make one do it in this manner -that
at the time of recitation (Jap) at first remember Guru, then an aspirant should,
by imagination, bring the divine form of God (Paramatama) before one, and
consider one self as a drop of that ocean or a part of that greatness,
thereafter, with every name thinking that ones Soul separated from the body
is going towards That- its own storehouse, and is getting mingled in it. At
times, it is also so done that no light is imagined before one, but darkness and
nothingness (Shunya), and the thought is that our body and the entire world is
mingling in the great nothingness. I am disappearing and am being merged
(Phana). By both these methods the result is different. With the first, stability
(Sthiti) comes in ones form, both body and within becomes radiant, and an
aspirant very quickly attains the level of Tatvamasi and Aham Brahmasmi,
that is, You and you alone are and I merging in you have become one, I
alone am I. Power awakens, and comes under ones control. Ones inner
faculties of perception (Divya Drishti) come into operation, and the secrets of
Maya begin to get revealed. In the second, by merging into Nothingness
(Shunya) brings the state of merging (Laya Avastha), by cutting the clutches
of the ego (Aham) that is, both I-ness (Asmita) and the attachment to
mine(Mamta), an individual erases ones individuality (Astitva), and begins to
perceive the form of the Soul. This way, one immediately gets merged and
finds stability (Laya and Sthiti), that is, Phana and Baka, by doing this type
of recitation (Jap). It is far more beneficial than the meaningful knowledge
(Arthgyan).
c.

Rules Of Recitation

Every act (Karma) has its own rules. Recitation (Jap) too has rules. In
this reference whatever I learnt from Shri Guru Maharaj ji I shall state them.
21

Maharishi Patanjali: (1.27) Tasya Vachak Pranav

(1.28) Tajjapastdarthabhavanam.

46

Recitation (Jap) is Karma Kand22. In it purity is very necessary. As far as

possible the body should be decease free, so in the morning after bathing,
clothes and place should be made clean, then sitting in a quiet lonely place
recitation (Jap) should be done. From the day it is begun from that day
onwards it should be done in accordance with its prescribed number as per
rule. It should not be left out in between even for a day. The day it cannot be
done in the morning, then necessarily do so in the afternoon, evening or night.
In state of illness after washing hands and feet, and wearing clean clothes it
should be done. If one gets no quiet lonely place then there is no harm, but
leaving out is not correct. If due to pressure/ demand of work on any day the
prescribed number is not achieved then complete it the next day etc.
Our respected Shri Guru Maharaj was in much favor of the four-faced
recitation (Jap). He had got directions for doing it from his Shri Gurudeva, and
all his life he regularly performed this method. This four-faced recitation (Jap)
is the best of all the recitation (Jap). It is easier than other recitations (Jap),
and all their good properties come in this one. With this all necessities are
completed. During the period of practice all those difficulties and obstacles
that came before me, all of them kept getting removed by its influence. It has
given me a lot of peace. With this all hurdles in my spiritual progress kept
getting removed, and I got a lot of help in progress. So he used to say.
d.

Recitation To Instill Life (Prana Pravesh)

There are many undisclosed things regarding recitation (Jap), which

are kept secret. Guru tells them only to qualified disciples. Out of them one is
recitation to instill life (Prana Pravesh Jap), which being on this topic I shall tell
you. In this Guru does the recitation, and the influence is felt by the disciple.
This recitation (Jap) is done over breath. After twenty one breaths the body of
a disciple begins to feel warmth and burning. Heart feels tired, and in that fire
all bad Sanskars, bad thoughts, impurities and covers of a disciple get burnt.
At the time, the state in which Guru is, the place where Guru is sitting, the
same signs appear on the disciple. Same expressions, same experience,
same power directly is seen to come upon the disciple. At times, so much
radiance comes in it that blood begins to flow out of ears and nose of a
disciple and one becomes perturbed by the heat. The method of this is that
Guru makes a disciple sit directly in front of one, close by. The knees of both
touch each other and Guru directs the disciple to bend down the chin so it
should touch the chest, close eyes, and from waist bend forwards to make the
spine straight, and ordinarily take in and out the breath. Then Guru inspects
the disciples breath and does so that when the disciple takes the breath in,
the Guru throws it out and when the disciple throws it out then Guru takes it in.
At the time of taking the breath in the word Au () and at the time of taking it
out the word M () is spoken. Along with Au, by resolve (Sankalp) Guru
takes the impurities of disciple inside ones own heart, and with M(), purities
22

Karma Kand means those methodologies of spiritual practice that involve performing of
actions.

47

and radiance is filled within the heart of the disciple. With this method the
disciple immediately progresses. Within the disciple, in a few days, many
powers arise, but this method is at times performed on the foolish and stupid
people so that they go forward. At the time of doing both Guru and disciple
should have expression of one-ness. Despite different bodies, the life-force of
both merges together. Disciple becomes Guru and Guru the disciple.
Differences get removed. Both become so much one that if disciples breath
stops and the disciple gets pulled into samadhi first, then Guru too would
follow suit, and then Gurus instillation of life (Pran Pravesh) and removing of
impurities would all remain undone.
e.

Broken Recitation

For doing recitation (Jap) daily numbers have to be prescribed, and it is

essential to do recitation up till that prescribed level (number of times). Until
the end of the prescribed number that form of celestial being (Devata) has to
be remembered continuously, making whom the ideal (Isht) the recitation is
being done. Else it becomes broken. On penance (Tap) or recitation (Jap)
becoming broken (Khandit) it has to be done right from the beginning. So is
the rule. Just as a person begins recitation of a name (Naam Jap), he /she
mentally formed a divine image of God. This imagination went on up until
twenty names, thereafter, a second thought entered (the mind). That form
disappeared. Then take it that this recitation (Jap) has broken. Now it must be
begun again. Only to repeat it by mouth brings no benefit. By practicing it all
becomes easy. Its method is this. At the first time if we can take ten names
with concentration, the second time we should try to concentrate up to eleven
or twelve times. In this way, by regularly trying, in a few days the recitation
would be complete, and only such recitation (Jap) is helpful in Devotion
(Upasana). The number of recitation (Jap) should be kept at the least, in
accordance with ones capabilities, so that there are no hurdles in it and can
be completed. If due to some reason one is unable to do so, that which was
left out should be completed the next day, or little by little in many days it
should be complete. Even by being more or less it is considered broken
(Khandit).
f.

Remedy For Burning Or Heat

All recitations (Jap), all practice, and all Satsang of Saints (Sant
Purush) effect / influence radiance. In all these there is heat. If there is no heat
and they are cold, they cannot benefit anyone. Man, life after life, has been
confined and closed up. His conscience (Antahkaran), his Yogic nerves, his
inner places or Chakras, all are in a deep unconscious state (Thas Sushupt).
To open them, to make electric current pass through the yogic nerves, heat is
necessary. Coldness cannot ever make anything move. Therefore with all
these methods their purpose is to bring heat within an aspirant; without doing
so progress is not possible.
During Satsang it is the duty of Guru that such a one should not
become unaware. Guru should, at all times, keep in mind that the level of heat
should not reach the level that a person cannot bear, but even so at times

48

heat rises. Practice and recitation (Jap) too, at times, brings heat and dryness.
Then an aspirant in order to ebb the effect of heat, at that time, should not eat
cold stuff, should not take off clothes, and should protect oneself from cold
and wind. Sherbet, cold drinks (Thandai), milk, buttermilk (Lassi) or raw milk,
cold water, yogurt, yogurt drinks (Matha) and cold fruits should not be eaten. If
possible, on that day do not eat at all. Drink lukewarm milk with candy sugar
or little honey. Bit of raisins, almonds or some dry fruits can be taken with
milk. Thin rice pudding (Kheer) with lots of ghee and green cardamoms may
be eaten in small portions. (Rabri) cream or other heavy/indigestible sweets
should also not be eaten. Slightly warm and strength giving foods should be
taken. Milk is best. By not doing so, the body gets many such deceases,
which despite medication, go with difficulty. And then with illness neither
practice (Sadhna) becomes possible nor does health remain. Thus, one
should be very cautious with this. Therefore, I have told you this. With
dandruff in the head do not put cold oil. If almond oil is not available, then
Jasmine (Chameli) or wood-apple (Beel) oil is good. At times on attraction
(Aakarshan /Jajab) being more, the eyes dry up and eyes swell up, then
almond oil should be drunk, almond drink or pudding (Sheera or Halwa)
should be eaten. Oil is taken in milk or with candy sugar (Mishri). Almond
drink (Sheera) is made as follows;
Almonds pealed - 5 to 11;
Large raisins (Munnaka) - equal to Almonds
Black Cardamom (Bari Elichi) 1 ;
Pumpkin seeds 4 mashey23 (about 4 gm);
Chili (Mirch Dakkhini) 9-11.
Candy Sugar /Mishri to taste
Ghee - - two tola24 (about 26gm)
Grind all (dry ingredients) and strain in quarter liter of water. Then in an open
vessel put in two tola of Ghee and heat it. When hot then add the above
ingredients (Thandai) and add candy sugar (Mishri) or brown sugar (Bhura) to
taste. Let it cook on slow fire. When water is reduced to half then remove it
from the fire, and drink it hot. With this brain and eyes get a lot of strength. It
should be taken regularly for a few days.
i.

Milk And Almond For A Yogi

For performing yogic or mental practices, two things are considered to

be best for an aspirant - milk and almonds. In a way the properties of almond
have been established as even better than milk. By taking it, power increases
in each and every part of body, semen too increases, but power of desire
(Kama Shakti) does not rise. The mind always remains peaceful. It
suppresses bad thoughts because it has dominance of positive quality (Sat
Guna). Therefore, it makes the mind positive. It has a lot of import during
practice. In many ways milk has many more qualities. It is life. It is life-force
(prana). It has maximum vitamins. It gives strength / health to all parts of the
body, gives strength and increases semen, but for an aspirant it also has one
23
24

Mashey is one twelfth of a tola.

A tola is a measure equal to about 13 gm.

49

negative quality, which is its effect of active force (Raj Guna). By drinking it
the power of desire (Kama Shakti) is greatly affected, and makes the mind
restless. At times, getting caught in its force an aspirant falls down. But this
property is in the milk which has been pasteurized or is mixed with sugar. Hot
milk gives rise to active (Raj Guna) tendencies, and cold raw milk, which has
been kept for a long time, gives rise to negative tendencies. For practice the
freshly taken out milk in which sugar etc, other things are not mixed is
beneficial. It has positive (Sat Guna) influence. Therefore, Rishis use to keep
cows and drank only milk. However, in these difficult times, and especially for
those living in cities to get such milk has become difficult. All the above is
meant just to state the principles. However, do as is appropriate in
accordance with convenience.
vii.

Gurus Grace And Recitation

The objective behind this recitation (Jap) is that the hardness within the
heart should be removed and it should become soft and melt and on
restlessness of the mind being destroyed, it should get the habit to stabilize at
one target, that is, on the feet of the Lord (Isht Deva) as without softness of
the heart and without the mind being at peace, perception (Darshan) is not
possible, one does not qualify for Devotion (Upasana). If someone has been
fortunate enough to attain all this through the grace of Guru and Satsang, for
that aspirant doing recitation (Jap) is a waste of time, and there is no need for
it. For such a person it is appropriate to surrender to Guru or God (Guru
Pranidhan or Ishwar Pranidhan). The meaning of surrender (Pranidhan) is to
take refuge and to depend. The disciple, who discarding the pride of ones ego
(Aham) and one capabilities, takes refuge under Guru, for such a one there is
no need for following any method (Kriya). Such a one achieves all only
through the grace of Guru; without effort, without recitation (Jap) and penance
(Tap) perception of God can become easily possible. For such a one the
doors of the original abode (Kevalya Dham) are forever open; Gods hands
are spread out to raise such a one on the lap. This is called Offering of Soul
in Devotion (Atama Nivedan Bhakti).
viii.

Recitation Amongst Sufis

Amongst Muslims there is also a circle of people who are not satisfied
with only overt actions (Karma-Kand, which in their language they call
Shariyat), and overt bookish knowledge, instead they take themselves above
these rituals, and through inward tendencies try to attain divine experience,
and progress towards true/actual perception (Darshan). They are called Sufi.
Sufi means A person of pure heart; a pure hearted person. Amongst Sufis
two methods are considered main or of importance. 1) Tajkiya Nafs; and 2)
Tasphiya Kalb. Tajkiya means to destroy, and Nafs means ego (Ahamkar).
To remove the expression of ego is called Tajkiya Nafs. The second
Tasphiya Kalb means to make the heart clean and pure. By removing the
curtains (Avaran) and removing the impurities (Mal/ Gilajat) the heart (Kalb)
becomes clean. This is due to accumulation of Sanskars (Gilajat Eymal), and
by walking on the path as told by Guru (Murshid) by doing recitations (Jap),
penance (Tap / Riyajat) they are removed. This is their principle. For this work

50

there are many types of recitations (Jap) that are prevalent, which they do
sometimes in an ordinary manner, and at times, with Pranayam. They call
breathing in and out (Rechak-Purak) as Pas-Nafas, and holding the breath
(Kumbhak) as Habs Dam.
Recitation (Jap) is called Jikr. There are two types of recitations
(Jap/Jikr). 1) one is Jikr Jali and the other is Jikr-Khaphi. The one that is
spoken through the mouth is Jikr Jali and the unspoken recitation (Jap) of
the mind or throat is called Jikr-Khaphi. Below is given the description of some
of the ways of doing recitation (Jap) so that you may know what their ways
are, and how far they are like ours (Hindus). The main mantra of their
recitation (Jap) is lailahilallah. This means only Brahm, nothing else. That
is, there is nothing besides God the Universal Energy Force (Paramatama).
This one mantra is recited in many ways, with thought and imagination the
Chakras are opened, and they try to ripen this thought that this whole world is
false (Asat), and only that Ultimate Energy Force (Paramatama) is true (Sat).
That has assumed many forms and made all this. This world has no reality.
1.
2.
3.
4.

The Sufis too have many sects. They all fall under four heads:
Naksh Bandiya
Kadriya
Chishitya
Suharvardiya

Out of these Naksh Bandiya is alone the path of love and devotion (Bhakti). In
it one has to be under the refuge of Guru, and, love (Jajab) is made to grow.
At all times the Master /Guru has to be remembered, and to keep ones
interactions balanced are considered as its main aspects. They have no
tradition of overt actions (Karmas) like recitations (Jap) etc. Some are seen to
do the unspoken recitations (Jap) of the heart, but that too within limits. That
too only so much by which devotion (Upasana) or presence (Hazoori) comes
about. In the other three sects, difficult methods like recitation (Jap), singing
devotional songs (Kirtan), Pranayam, fasting (Upavas), piercing Chakras etc.,
are carried out by the aspirants. All these are ritualistic, which can be said to
be a mixture of Yoga and devotion (Bhakti). All these practices have gone
from India (Hindustan), their ways are also like that of Hindus, but in
consideration of country, time and thing their teachers (Acharyas) have made
slight changes, by which they have become very beneficial.
a.

Original Source

The founder of Islam Religion was Hazrat Muhammad Sahib. He is

considered as a Nabi or an Avatar. Where he laid out the rules of
righteousness (Dharma Shastra Shariat) for the ignorant and foolish public
of Arab country, there for a few people he also gave teaching on the inner
knowledge - all of whom were main important persons who were called
Asahabi, that is, those who accompanied him (Satsangi). They were no more
than thirty three in number. Out of these four had special qualifications, whose
names were: 1) Hazrat Abubkar, 2) Hazrat Umar, 3) Hazrat Usman, and 4)
Hazrat Ali. After Hazrat Muhammad the chair (Gaddi) went to Hazrat Abubkar,

51

and then one after another they became the leader (Khalifa). After Ali this
succession ended. A bad character, namely, Yajid son of Subedar Maviya
killed both the sons of Ali, namely, Hasan and Husain, and he himself became
the head incharge (Khalifa). Then the chair came under his control.
Foundation of Sufism was first laid by Hazrat Abubkar. He told the
method of inner spiritual practice (Sadhna) to a few chosen ones, amongst
which Shagalravata was of importance. The name of this branch/sect (Phirka)
is called Naksh Bandiya. These people progress by meditating on Guru
(Guru Dhiyan), remembering Guru (Guru Chintan) and taking refuge under
Guru and travel through inner realms. This is called Shagalravata, and the
other three Kadriya, Chishitya and Suharvardiya have reference to Hazrat
Ali. Therefore, in these penance (Tap) and effort (Riyajat) is required to be
made. In Naksh Bandiya the unspoken recitation (Jap) etc. that is to a little
extent seen has been told by Hazrat Ali and not by Hazrat Abubkar. The
recitations (Jap) of the Hindus are clumsy. They speak out the name of God,
and besides this, neither they know how to take any work from that name, nor
do they do it. But these peoples belief is such that in the name there is
potency. As soon as it is spoken it brings heat and radiance along with it. By
repeating (Jap) the name, electricity begins to flow within a persons body.
That light is struck, on speaking the last syllable of that mantra or the name, at
an important place in the body, and with it they try to open the Chakras. This
method is very good and Hindus should adopt it.
As an illustration, or as an example observe the Kadris. These people
sit forming a circle, and like those singing devotional songs (Kritan), very
loudly the name Allah is spoken jointly in one voice. That is their recitation
(Jap). Hindus singing devotional songs (Kirtan) spread out their attention
(Vrities) like air, and think as if God hiding somewhere is listening and is
happy with our devotion, but these people close their eyes, and take their
attention towards the navel, and from there move the electric current up
towards the plait (Choti), and again at the place of the mind below the left rib
they leave it. At the navel A, at the plait (Choti) lla, and in the mind at the
time of leaving it hu is uttered. At the time, leaving with full force they strike it
so that its defects (Vikars) are burnt, and it becomes radiant (Noorani
/Tejyukt). Striking is called Jarab Lagana. For hours they go on doing this,
and its benefit is untold. Hindus singing devotional songs (Kirtan) should also
benefit by this. By doing so, the mind can immediately come under control.
The same process is applied also to open other Chakras. Similar are all their
recitation (Jap), whether they are inner or overt. To take electric current from
the navel and to strike at the target, and with it to join the sound of name or
mantra is itself different from Hindus. With it along with recitations (Jap)
concentration comes about, which is the main thing.
Amongst the Naksh Bandiyas singing or Kavalli etc, or hearing is
forbidden. But the other three sects (phirkas) also sing devotional songs, and
when love arises (Jajab) they also jump and dance about. Naksh Bandiyas do
not appreciate this jumping about. Their goal is to keep their love (Aavesh) a
secret and not to let it show on their body. They prefer to worship in peace.

52

b.

Jikreyjuhar

One way of recitation is called Jikreyjuhar. In it at the place of inner

Chakras, while uttering/speaking the alphabets, their form is also made, and
this form of alphabets is not made by ink, but it is written in imagination by
light (Noor), and at times in order to change the affect of that mantra the
alphabetical sequence is changed. For stability of every word or alphabet and
its movement there are some rules, which are learnt from those who know
as to where is the right place, and at which Chakra which alphabet must be
placed. To speak by mouth is called Jikr Juhar, and to say it mentally is called
Khaphi.
ix.

Amongst Hindus

Such rules for every mantra were there amongst the Hindus too.
However, in the present era we have forgotten them, therefore, mantras show
little effect. There was a rule as to how the Veda mantras ought to be spoken.
Which alphabet should come out at what place or Chakra. Today, this
knowledge is not with the Pundits. Just as the place to speak out Aum is in
between the throat and the palate in the mouth (Talu), here there is a Chakra
from which is ought to be spoken so that it becomes active. Similarly, Hring
(), Kling (), Shri( ) etc. have places, only from there the sound is
to be uttered. Gayatri mantras Kling () is considered as the seed. It is
uttered at times before and at times after, and at times both in front and after,
only then immediately in the form of positive power (Devi Shakti) it appears,
brings immediate results, and fulfills all desires, but we do not have this
knowledge any more. At times to change the effect Hring () or Shri( )
is added in front or at the back of Gayatri, and at the time of speaking these
places are activated, from which the particular work is determined.
x.

Science

By doing so why is the effect of a word or a mantra extraordinary, and

why it changes? Try to understand it on the basis of scientific evaluation.
Every alphabet or word, whether spoken by tongue, or thought in the mind,
brings about vibration in ether (Akash). This movement at first brings out
waves in the space within the mind (Chidakash) thereafter, its waves coming
out of the body move the overt ether (Akash), and waves begin to rise in it.
These waves are of different types for every word. If one word is spoken again
and again, a storm rises of only one kind of waves. By these waves, man can
perform many great deeds. By these, the earth and the Universe can be made
to topple/oscillate, the Sun and the planets can be influenced, and the gravity
of the Sun and their moons can all be destroyed. The place of Vishnu and
Shiv can be shaken, and within the Ultimate Energy Force (Paramatama)
vibration can be generated. For this it is necessary to utter only one word
continuously, and to bring it into rhythm. A word spoken once or continuously
for a while, can also generate waves, but they are slight, and upon traveling a
little farther they end. Waves should be such that they can pierce through the
sphere of Maya and reach the Conscious Energy Force (Chetanya), then they
53

show their full effect /influence. Therefore, the tradition is made to do the
recitation (Jap) continuously. A German philosopher has written that if any
person knows how to utter the Pranav Aum properly, and does so
continuously as per the method, with its influence the walls of bigger than
biggest castle can be broken. The work that even the balls of a canon would
not be able to do easily, that sitting in far of land, one man can do only by
word (sound). Similarly, Hrang ()- Hring (), Shra () Shri( )
words have been described by him. He states what the effect would be in the
overt and inner world by continuous uttering of these, and what all work can
be done by these. Therefore, what is necessary is that the recitation (Jap)
should be with so much sound (Dhwani), and for so long that with its strike the
entire Universe (Brahmand) begins to vibrate, and positive powers become
obliged to fulfill such a persons desires. God too gets concerned as to
whether my creation is not destroyed. With this fear immediately He comes
running near such a one, and giving blessing of love makes such a one
peaceful. This is the time for devotion (Upasana), which comes due to
recitation (Jap). Recitation (Jap) is a method (Kriya) and devotion (Upasana)
is its result. Recitation (Jap) is a method (Sadhna) a spiritual practice, and
devotion (Upasana) is perfection (Siddhi). Those aspirants who do not have
the blessings /grace of Guru, or those who only with Gurus Satsang have not
yet reached the level of devotion (Upasana) for them such a recitation (Jap)
have proven to be very beneficial.
Doing recitation (Jap) in accordance with rules (Vidhi) brings immediate
benefit. If due to Sanskars it does not come immediately, it would surely show
in a few days, and that would be of the following kind - when the love towards
those feet increases, the heart becomes soft and melts, the body experiences
radiation / brightness, one becomes aware of being engulfed inwards and
overtly by divine brightness, a magnetism / attraction in life force (Prana) and
one experiences stillness of the mind, unawareness of the body, and due to
joy and bliss, the heart becomes blissful, at times merging, at times stabilizing
etc.. If upon recitation (Jap) such signs do not appear, take it (understand)
that there has been some mistake in following the method. Do not be
discouraged. Again begin from the beginning.
-x-

54

Chapter 5
1.

DEVOTION (UPASANA) AND SATSANG

In devotion (Upasana), Satsang too has a special place. Some hold the
view that prior to devotion (Upasana) it is essential that aspirants be made to
do effort. Recitation (Jap), pilgrimage, penance (Tap), service (Seva) etc.
make an aspirant qualified for devotion (Upasana), and the ground is made
ready. Later, the seed of devotion (Upasana) should be planted in it, and yet
some others hold the view that at first one should keep company of Guru
(Satsang of Guru), and if all defects get removed by that and the aspirant gets
ready, then these recitations (Jap) etc. would not be necessary.
In our school of thought this second methodology (Shelli) is prevalent.
Aspirants via the means of keeping company with Guru (Satsang) are made
qualified, and are made to progress and taken far. Where someones
Sanskars are seen to be such that without effort the work would not be done,
such people are made to do recitations (Jap Upasana) etc, but only mental
recitations (Jap) and not overt recitation (Jap).
i.

Meaning Of Satsang And Its Distinctions

Satsang means to be with Sat Purusha or the Ultimate Energy Force

(Paramatama). Sitting where a person forgets oneself, forgets the overt world
outside of self, and only becomes physically and mentally engrossed
(Tanmaya) in God (Pramatama), and immediately gets pulled there is called
Satsang. It is of two types:
1) Overt Satsang
2) Inner Satsang.
When some great persons are conversing together, orally speaking or giving
discourse, such a gathering is called Overt Satsang. When Guru with ones
own inner Soul enters the body of a disciple, or pulls the Soul of a disciple
within oneself and merges ones Soul with that of the disciples, it is called
Inner Satsang. The objective with which the methods of Yagya, recitation
(Jap), penance (Tap), pranayam etc., are performed, that can be achieved
without all of the above, and only via the means of inner Satsang. Here, the
capability of Guru does all the work. Opening of inner places, pulling up of the
current (Surti) appearance of inner Sounds (Antriya Shabd), defects (Vikars)
of the mind and intellect being destroyed, removing of impurities (Mal) and
covers (Avaran) of the heart etc., are all achieved by it, as an aspirant does
not need to perform any action (Karma). I shall later write on this in detail. For
the moment, I just want to mention this that few people sitting together and
discussing God is not Satsang. Instead, to sit with such great persons who
have merged with God, who have become one with it (Phana) is called
Satsang. A disciple who knows how to connect ones current with that of
such a capable Guru, and who knows the method of taking and filling oneself
with the power of Guru, for such an aspirant devotion (Upasana), perception
55

and liberation (Moksha) can all be achieved via this Satsang. Such an
aspirant does not need to do any kind of practice. In our school of thought we
follow this methodology (Shelli) of Satsang. We make people practice
(Abhyas), but the dominance is of Satsang. Guru by ones own power pulls a
disciple up, and taking across different stages, takes one up to the threshold
(boundary) of Maya. With this the disciple reaps all those benefits that come
with practice (Abhyas). Time is saved, and effort is not required. If someone
wants to reach quickly and effortlessly, search out this type of Satsang. To
proceed with only Satsang is very easy for an aspirant.
ii.

Vedantism

Veda means Knowledge or to know. Where the power of intellect

(wisdom) does not work, from where all-that-lies-beyond cannot be
understood, that state is called the-end-of-knowledge, that is, Vedanta
(Veda + ant). Monism (Aduaitism) and Buddhi Yoga, are also names for
Vedanta. This is a state on the path of spiritualism which comes upon an
aspirant on reaching the Realm of Intellect (Vigyanmaya Kosh). A person
without practicing spiritual methodologies, and only by reading books, or
talking of Vedanta, does not become a Vedantin25 (does not reach
/experience that level /state). If anyone starts talking of Vedanta without
having followed the methodology of Sham and Dam26 and gives up actions
(Karma), such a person is a fraud, a cheat, a liar and a hypocrite. Such a
person is impersonating to cheat people. Present days Vedantins are in this
state. After reading a couple or more of books (Vichar Sagar etc), and
memorizing some words from there, proclaim to have become God (Brahm),
and give discourse about this world being an illusion (Mithya). All these are
atheists. It is better to stay far from such people. Monism (Aduaitism) of Shri
Shankar Swami is different from these. It preaches discarding or giving up
special actions (Karma), but natures actions (Swabhavik Karma), and
Devotion (Upasana and Bhakti) still has place in it. It believes the Ultimate
Energy Force (Brahm) /God) to be a formless Soul, and as per choice, try to
reach it either directly or via the Qualified (Saguna). The Qualified (Saguna) is
not their ideal (Isht). They believe in the qualified form of Ram Krishna,
Vishnu Shiv etc., but they are within the Maya, and not without Maya, so
much so that even Brahms Universal (Vishwa or Virat) form is also not
believed to be without attributes (Upadhi). Beyond the boundary of Maya,
beyond destructible and indestructible (Shar-Akshar), the place of the
Conscious-Soul is their ideal (Isht). To try to reach there and to attain
undifferentiated intellect (Abhed Buddhi) via Satsang and contemplation is
their method. Principally or from the point of view of the principles, both
Monism (Aduaitism) and the view of the Saints (Sant Mat) are similar, but
there is a little difference in their methodology or methods. The view of the
Saints (Sant Mat) proceeds with all the three together, that is, actions
(Karma), devotion (Upasana) and knowledge (Gyan). In their each method
there is a mixture of these three. The view of the Saints (Sant Mat) does not
prohibit any of the actions (Karma) such as Yoga Yagya, recitation (Jap),
25
26

Vedantin is a person who has reached the state where knowledge ends.
Sham and dam means control of the senses and control of the mind.

56

penance (Tap) etc., but it also takes devotion (Upasana) and knowledge
(Gyan) along with these. Actions (Karma) also go along and at the same time
thinking (Vichar) and wisdom (Vivek) continue to do its job. This is the method
of the Saints (Sant Mat). However, Vedanta permits natural actions
(Swabhavik Karma) [Truth (Satya), Compassion (Daya), Virtue (Sheel),
Satisfaction (Santosh) etc.,] and of formless devotion (Upasana); it also thinks
highly of undifferentiated Devotion (Abhed Bhakti), but does not permit other
actions (Karma). To sit is Satsang and listen, to think, and to make ones self
accordingly are their three main methods. These are called ShravanMannan- Nididhyasan27, that is, hearing discoursecontemplation and
application of the principles. This is the difference between the view of the
Saints (Sant Mat) and Vedanta. Now let us consider how is devotion
(Upasana) of the formless performed? I shall state its methods (Vidhi).
iii.

Other Isms.

I have already stated that devotion (Upasana) is the method of the

mind. Upon stopping the mind and centering it (Eykagrata) later brings upon a
state of silence (Nirodh Avastha) in which devotion (Upasana) takes place. At
the time a person gets nearness or presence, and perception (Darshan and
Sakshatkar) takes place. Therefore, all those who walk on the spiritual path
catch hold of the mind, and get engrossed trying to gain control over it, but
they spend their entire life doing so. To imprison it or to control it is too far
fetched, they are not able to concentrate /center it even for ten minutes.
Despite leaving home and family, being day and night after it, it does not
come to hand, and all worship etc., regularly fails. Some exceptional
courageous ones win over it due to Gurus grace. Vedanta says what is the
need to put your self in this difficulty? Mind works by the inspiration of the
intellect as the intellect is in between the mind and the Soul. The push comes
from the side of the Soul, and it first comes in the Realm of Intellect
(Mahatatva) then the mind and the conscience (Antahkaran) come into
movement. If the intellect (Buddhi) can be stopped, it would not let its current
proceed to the mind then the mind can go nowhere. It would forever remain
centered (Eykagrata). Restless, the intellect remains and not the mind. The
defects of the intellect should be removed; the mind, life force (Prana) and the
senses shall all become pure and peaceful. Hat Yoga says that it is due to the
influence of the life force (Prana) that the mind and the intellect become
restless (Chanchal), therefore, stop the life force (Prana) and gain control over
it then both the mind and the intellect shall become pure and get centered. Raj
Yoga says that that the mind is the link in the middle. Catch hold of it tightly.
The above and the below, namely, the life force (Prana) and the Intellect etc.
shall all stop. And the Yoga of Knowledge (Gyan Yoga) or Vedanta says stop
the intellect, make it pure and clean; the lower mind and life force (Prana) etc
would all get correct. Because in it there is only the method of the Intellect, as
such, it is called the Yoga of Intellect (Buddhi Yoga) or the Yoga of Knowledge
(Gyan Yoga). All the three have the same objective. There is but a little
difference in their methods (Kriya).

27

Shravan, Mannan, Nidhiyasan. For details refer part 4 chapter 20.

57

Sankhya believes in two Purusha and Prakriti. Purusha is aware

(Chetanya) and Prakriti is inanimate (Jarh), and both are true. Similarly,
Vedanta too names two things- Brahm and Maya. Brahm is aware (Chetanya)
and is true, and Maya is illusion /misconception- it is not there; it has no basis,
but appears so. Between the Sankhyas Prakriti and Vedantas Maya this is
the difference.
iv.

Devotion (Upasana) In Vedanta

The way ether (Akash) is omnipresent, even in water and air its
presence is felt, similarly the Soul (Atama) or the Ultimate Energy Force
(Brahm) is in every thing. There is no place or any atom in this world where it
is not. That paramount Soul desired to become many from one28. At the time
a stream of imagination sprouted out from within it, dreamlike many things
were created, their names and forms were also different. In actuality there
was nothing and neither there is, but falling under name and form, under
misconception, it began to think of itself as separate, and believed other
things of the world to be separate from one self. Therefore, it became an
individual (Jeeva). To remove the misconception of the intellect, and to
perceive in every thing, in every atom, the form of God is the devotion
(Upasana) of Vedanta.
a.

Method

The mind is a puppet of Maya; a storehouse of power of imagination;

by nature it runs after desires. Let it run, but by your intellect keep thinking
that where all it is going there are all the same (Eyk Ras) the Ultimate
Energy Force (Paramatama) itself, and there is no other thing. The mind is
going in it, it sees it only, experiencing that only, everywhere there is the Soul
and the Soul alone. In this method one has nothing to do with the mind. Only
intellect has to be stopped at one thought. In this manner by the intellect
stopping, the mind automatically gets caught. Later, according to as the
thought so the experience on getting the faculty to perceive the Soul, the Soul
begins to be directly experienced and the intellect gets determined. Then the
misconception of I and You is removed, and an individual discarding limitness, calls out I am Brahm (Aham Brahmasmi), and You are You
(Tatvamasi). Both the worshiper and the worshipped merge and become one.
The two-ness is removed, and one begins to say what that is, so I am. This
is Vedanta. This is the state of Monism (Aduait Avastha). Devotion
(Upasana) began with two. By misconception the devotee and God were seen
as two. Reaching here neither I remains, nor does You only the Soul is
and nothing else. This is the devotion (Upasana) of Vedanta. In it there is no
recitation (Jap) or any other method (Kriya). Removing the cover of Maya
removes the misconception of the intellect. Because in it the mind without any
effort gets pulled towards the Soul, and an individual takes the pleasure of
nearness to the Ultimate Energy Force (Paramatama), therefore, this can only
be called Devotion (Upasana). The merging of limited with the unlimited is
Devotion (Upasana).
28

Eykoahambahusyami

58

The non-qualified worship of this kind is called undifferentiated

Devotion (Abhed Bhakti or Savidhi Upasana). Its result is liberation (Mukti).
Qualified (Saguna) does not grant liberation (Mukti). It takes one up until the
realm where ones ideal (Isht Dev) is. Such people in order to go further
ahead again have to come back to this world of actions (Karma Lok), and
upon attempting, roaming in the higher levels of Maya, reach the realm of
liberation (Moksha). Scriptures also say that those aspirants who reach above
the Realm of Mind (Manomaya Kosh) in the Realm of Intellect (Vigyanmaya
Kosh) or the Realm of Bliss (Anandmaya Kosh) do not have to come back
here again, and their progress carries on from there and they go up. It is
believed that up until the Realm of Mind (Manomaya Kosh) is the realm of the
Moon (Chandralok), where intellect (Buddhi) is overcast by the clouds of
desires. Later, in the Realm of Intellect (Vigyanmaya Kosh) it gets light,
therefore, it is called the Realm of Sun (Surya lok). In the Realm of Bliss
(Anandmaya Kosh) there is the residence of the Sadchidanand Brahm (Peace
-Awareness-Bliss), therefore, it is called the Realm of Brahm (Brahm Lok). In
the language of the devotees this is the Gawlok or the Vrindavan, where
Krishna at all times interacts with Gopis. This is the realm of the first cause
(Maha Karan). At first in the form of cause every secret phenomenon
(RahasyaLila /Ras Lila) takes place here, thereafter, it manifests in the subtle
and the gross. Up until here the influence of Maya is not over. An aspirant
worshipping form with attributes (Saguna Upasana) does not want liberation
(Mukti), one does not want to merge ones self with the Ultimate Energy Force
(Brahm), instead remaining separate wants to take the pleasure of the divine
phenomena (Divya Lila) of the blissful Krishna. Those following monism
(Aduaitism) say that even after reaching here one still remains bound. Where
has the Mayas cover been removed? Where has desire (Vasna) ended? The
desire of joy still troubles here. In meeting too there necessarily is separation,
therefore, the cuffs of two-ness in the form of joy grief (Harsh-Shoke), bliss
and troubles (AnandAshanti) keep one in clutches. Cut off these too and
throw them, and attain the state of Sayujya Mukti (a state beyond Maya) by
making the lover merge with the beloved and become one. Do not loose
yourself in the exhibition of Maya, reach the only place (Kevalya) and benefit
yourself. This is the teaching of Vedanta.
b.

Illustration

In the Ramcharitmanas there is an illustration. After lord Ram killed

Ravan and took rest, many celestial beings (Devatas), Shiv, Brahma, Indra
etc. presented themselves in order to pray. At the time even the Soul of
Maharaja Dashrath29 came from the divine realms. In connection with the
body, Ram worshipped and in reference with the Soul, Raja Dashrath
worshipped. As such, from both ends honoring took place. Later, being happy
they returned to their respective realms. There upon Sri Parvati ji began to
doubt - that Ram is considered as God incarnate Himself, but if he could not
grant liberation (Moksha) to his closest relative, the pure-hearted and

29

Maharaja Dashrath was the father of Lord Ram (Story of Ramayana).

59

completed devoted father then how is he God? In its solution, Shri Gosai ji
has stated, in his words, as follows - although the answer is given by Shiv ji30:
O Goddess! Dashrath ji had done differentiated devotion (Bhed Bhakti
/ Devotion of Form), therefore, he could not attain liberation (Mukti). Those
worshipping attributes (Saguna Upasana) do not desire liberation (Mukti),
therefore, lord grants them residence in the realm of the Devotees.
This is the difference between
undifferentiated (Abhed) devotion (Bhakti).

differentiated

(Bhed)

-x-

30

Tulsidas:

Tate Uma Moksha nahi pava. Dashrath bhed bhagti mun lava.
Sagunopasak moksh na lehi. Tin kanha Ram bagti nij dehi.
Ramcharitmanas:Lanka Khand (111. 6-7)

60

and

Chapter 6
1.

POWER WORSHIP

In those religions where the Ultimate Energy Force (Paramatama) is

considered in the form of a power and worshipped expressly as a Mother, that
is called Shakti. A person attains or gets that very thing that a person
worships. Just as the Veda writes31:
Where power worship (Shakti Upasana) is extremely simple and high,
there it also grants great powers. With this worship (Upasana) an aspirant in a
very short while begins to perceive the generation of special powers within
ones self. Very soon a limited individual becomes omniscient (Sarvagya). The
Soul or God is neither a female or a male, nor a eunuch. In the manner you
make your expression, the form in which you try to perceive, that alone you
shall experience. The result is in accordance with the expression. Those
worshipping it as a Mother would perceive it in the form of a Mother. Mans
personal choices are varied. Amongst the worshipers some prefer the
expression of a friend, some considering it as a beloved make themselves its
lover, some with the expression of son, some as a father, some hold
expression of King and public, some hold master and servant expression,
some Guru and disciple, some as enemy worship it. In the end all the
expression reach at the same point meet with it. In these paths some are
less difficult roads and some more. I find in all these, the expression of
beloved as the most difficult, and the expression of Mother as the easiest. In
comparison with the other expressions, to worship it with the fathers
expression also feels good, but it does not compare with that of the Mothers
expression. The Master-Servant, Guru-Disciple, King-Public etc., are some
of such difficult expressions, to obey the rules of which, in their completeness,
is beyond the power of a powerless individual. Those who do do it, but the
path is thorny and slippery, where on every step there is danger of stumbling.
The expressions of Friend and Beloved-Lover are even more rigid. Keeping
a mans body at all times to see it with open eyes, to consider your self as a
woman in a complete sense, and to bring belief in it, is no easy task. Out of
hundreds of thousands of such devotees, one or two may be able to
determine so. Yes! It is possible that these people may get born in their next
life as a female, and then they can complete their shortcomings. In the
Beloved-Lover expression only females can get complete success. For Sri
Meerabai it was easy. Dayabai etc., other women too were easily successful
with this expression, but for a male to get such determined intellect that I am
not a male but in reality a female, in my view, is very difficult. Therefore, I say
that this expression of Lover-Beloved is more difficult than all the others.
And even for other types of expressions, the aspirants following them
have to follow different rules for different expressions, and without complying
31

Veda: Ta yatha Upasatey tadeva bhakti.

61

with them are not considered as qualified. So long as they do not make
themselves pure and clean, with control over senses and the mind (Sham Dam), recitation (Jap), penance (Tap) etc. up until then they are not admitted
there. However, for those following the expression of Mother, there are no
rules at all. Run towards Her - only run, crying for climbing on to her lap is all
that one has to do in this path. Who has ever been able to stop a son,
covered all over with dirt, running towards ones mother. She is ours and we
are Hers. If we are dirty, and dirt in form of Maya is all over us, the dust of
desires is covered upon us even then we are still Hers, and if bathed and
cleaned, wearing clean and pure clothes, even then we are Hers. Why should
we clean ourselves? Why clean our dirt? As we are we can go cling to Her
and feed on Her breasts. If She needs to keep Her clothes pure, She can
clean our dirt, change our clothes, else as we are we would hug Her and
make Her clothes covered with dirt too.
Ah! How loving is the expression! How high and simple this path is! An
individual has no thought of his own filthiness, no effort to make oneself pure
and clean, only be eager to sit in her loving lap, only call out to Mother, run,
cry and weep. That is all! Rest is not our concern, but Mothers. However She
chooses to do, She has to raise us and bestow Her love on us.
King can be without compassion, a friend can cheat, a lover can turn
away, a father can discard, but a Mother can never be hardhearted towards
her loving children. Whether you are a robber, a vagabond, characterless and
a gambler, not following Mothers directions, giving her troubles, worse than
bad, but Mothers love can not, at any time, diminish for her loving son. She
always wants to see him happy. Mother is always ready to save her sons from
troubles, and is ready to give up everything of hers. Her hands are forever
ready to pick up her child on her lap, to kiss the face and pamper her children.
Why does a foolish person roam about here and there helplessly,
disconcerted from troubles of the world? Why does one not run towards the
Mother? Look! Just for you the milk from her breasts is dripping. That Mother
of yours is calling you, eagerly standing to take you in arms. She is looking at
you with loving eyes. For a moment, for a second, leave this game, and just
go there. All your troubles shall get over, drinking that immortality giving milk
(Bliss) you shall be blessed. To proceed with such belief is called Mothers
worship (Matra Upasana). Blessed is that great person within whom such
expressions arise, and who in this manner calling out to her attains her, and
blessed is that one, who has given up differentiations or has surrendered ones
ego at the feet of the Mother of the world (Sri Jagishwari Ma), thereby
achieving oneness. In actuality her true blessing are for such a one. Veda too
in one of its verses writes32:
Oh! The Bright-One! The day I become you and you become me then
your true blessings shall come.

32

Veda:

Yada agney! Sayam aham tavamtayvadha sah aham!

Syuh tey satya iha aashish!

62

Someone asked Sri Sri Paramhans Ramkrishan Dev ji, Lord! What is a
mans duty? He answered, Only to call out, and on not coming, to cry. He
said, Look! A cat keeping her kittens at one place goes away to roam about.
They keep playing there amongst themselves. When they get hungry, doing
Meeow-meeow they call out to their mother. Mother listening to their calls
comes, licks them, gives them milk then catching hold of them in her mouth
takes them away to a good second place and leaves them there. Childrens
duty was to call out, and thereafter it becomes the duty of their mother. In this
manner the duty (Dharma) of an individual is to call out in sorrowful tone to
ones beloved, and rest how She saves us from worldly troubles is not our
concern. This is her (Mothers) duty. Do as per Her wishes (Ichcha). How
loving is this proposition! What an obstacle free surrender!
Howsoever great Lord a Mother may be, She may be sitting on jeweled
embossed rulers thrown, wearing divine clothes with strongly guarded palace
gates, with servants serving Her, but who can stop Her child from going to
Her! Even for a dirty untidy child it is not possible that Her heart does not melt,
Her hands do not spread out for a hug. Living being! Once bend a little in that
direction, nothing more requires to be done. Your defects /shortcomings
(Vikar) that Primordial Power (Adashakti) shall remove. She shall make you
wear the best clothes. This is Power worship (Shakti Sadhna).
i.

Everyone Worships Power.

Do not think that I am not a worshipper of Power, but I worship the

Powerful. Power and Powerful are not two separate things. Just as you and
your power is not separate, similarly the Ultimate Energy Force (Brahm) and
the Power of that Ultimate Energy Force (Brahm) is one and the same thing.
That power stays in it, and on occasion arising it comes out of it to do work,
and then again merges in it. Female and male are the two sides of the same
part. Radha was the one to make Krishna be worshipped. Sita gave fame to
Ram. On Sati jis disappearing Shiv remained sitting where he was. If the
power of maintenance (Lakshmi) parts company with Vishnu, His entire work
shall stop. Brahma too without Savitri cannot create. Similarly if the Original
Energy Force (Parbrahm) is made powerless - by some scientific instrument
someone pulls away the power from it, who would care for such a Lord of the
world (Jagdishwar)? Even if He goes out of the way to please, even then no
one would worship. This establishes that it is not the powerful, but the power
that is all important. It is all due to its influence that God is honored and
worshiped.
Take an instance of a very great King or an officer. So long as he is on
the chair /thrown, he has the authority, and till then he is honored, his orders
are dreaded. On being removed from the thrown, his powers go to another
one then no one cares for him, although its the same body, the same Soul,
same brains, but now due to being devoid of power his fame goes. This
illustration can be valid even for God (Paramatama). The Ultimate Energy
Force (Brahm) is the Ultimate Force (Brahmtav) due to power. It is itself
Power alone. There is no form. It is neither perceived nor can be touched. It

63

can only be experienced. Even while not being seen, it can be known. It is so
felt that it is definitely something. Why? Because it is Power.
Look at yourself. You have within you infinite power. Periodically their
rays come out from within you. They can neither be seen by you nor by
anyone else, but on going out its work is seen. It influences others, and it
returns, after the work for which it was brought out, is completed. The rays of
anger (Krodh) are seen to make others angry. The rays of love are seen to
attract others. Rays of desires (Kama) spread desire (Vish), rays of peace
sprinkle peace around. All these work of theirs are seen, but it is by itself not
visible. Soul itself is nothing, but a name for a storehouse of Power. The form
of Power is the form of the Soul. The way a congregation of Powers of an
individual is called the Soul, similarly the original place of the Powers of the
entire Universe (Vishwa) is called the Ultimate Energy Force (Paramatama).
Therefore, in my opinion, those who worship God believing Him to be
impersonated (Purusha) they all too are all worshipers of Power (Shakt). Due
to power alone the Ultimate Energy Force (Brahm) is the Ultimate Energy
Force (Brahm), which is, believed to be great. In reference to this it has been
stated in the Upanishad that the Ultimate Energy Force (Brahm) is more
powerful than all. Therefore, it has been called Brahm (Great).
ii.

One More Advantage

Where worship (Upasana) of Power (Shakti) is easy and of a high level

there also there is one more extra ordinary quality in it and that is that it grants
enormous powers to its worshipers. As soon as one gets close to it, at that
moment itself, an electric current begins to flow in the body and head. To an
aspirant it directly appears (experiences) as if some radiating power is
entering within one and it is moving all the mechanism within the body and is
filling within. This is my personal experience (Anubhav). Even though I am not
a worshipper of Power (Shakt), but even so I like worship (Upasana) of Power
in the expression of Mother, and I at times getting in a mood (Aavesh) begin
to do it, especially when due to some need I observe diminishing of spiritual
strength within me. With this, within split seconds, I feel strengthened.
Whatever thing one worships that one necessarily gets. These words of
Vedas come out true here. Therefore, amongst those worshipping power
many are seen to be powerful (Siddhi), none others can exhibit power like
them. Just as those worshipping God, at the time of perception, perceive Him
in that same from by which expression they worship Him, similarly, it happens
here with those who worship power. This too I state owing to my experience.
Description of which is not necessary here.
What I mean to say by writing so is only that remove differentiating
attitude, and get engrossed with the method where you have faith and interest
and which you find easy and useful. In time it would show results/ fruit and
that fruit is same for all. Hereafter, Ill elucidate that main method of devotion
(Upasana), which can be done with all and every expression.
-x-

64

Chapter 7
1.

POWER ALONE BRINGS FAME TO AN ASCETIC

Within the mind there are various kinds of powers, via which a person
can perform many extraordinary deeds. In ordinary state they are spread out
overtly, and some remain embedded within. Therefore, an individual thinks of
ones self as incapable. By centering them (Eykagrata) slowly a change comes
about in them. They begin to function. One acquires control over these
powers. When the time comes, when these powers begin to arise within a
disciple then capable Gurus blind fold the disciples eyes/put a curtain over
the eyes, and giving a push take one forward from that place. And the disciple
is not made to realize as to what capabilities have came within ones reach,
and where does one stand on this spiritual path. With this a disciple benefits a
lot, and is saved from a fall. Guru does not entangle one in the hassle of
honor-fame. Pride does not surface, and one very quickly progress towards
ones goal. In our school of thought this is the methodology (Shelli) which is
followed. With us an aspirant does not realize / get to know as to what level
one has climbed. Later, one such level comes, reaching where the mind
changes, no desires remains to take work from these powers (Siddhis), one
immediately gets pulled upwards towards God (Paramatama), the dramas of
this end begin to appear as false, then that curtain /blind fold is removed from
over ones eyes, and one is made to see at what level one has reached. Then
on reaching there, there is no danger. Neither pride can trouble there, nor can
any other worldly temptation entangle one in attachment.
However, an aspirant of other schools of thought gets entangled in
these (powers). Some whilst going up and down cross these vast worldly
attractions and some drown in its whirlpool. Even though neither scriptures
permit, nor Saints direct bending towards these, or taking work from them, yet
many get caught in it. Acquiring these powers they became crazy. They
cannot absorb it. How many are such who do not become proud on getting
the glory of wealth and power, or do not misuse it whatever may be its result
at a later stage?
When such wisdom less aspirant (Sadhu) begin to exhibit their mental
powers to the worldly people then all around they are greatly praised.
Hundreds of men and women, rich and poor, king and pauper fall on their feet
and gift the best of things. Wealth, status, honor and fame stand with folded
hands in front of them. In this manner that fool spends away all that was
earned the hard way with self effort, and becomes naked /devoid. As soon as
one becomes powerless, slowly ones devotees begin to leave, and one day
like one without support one is seen lying alone in ones hut. Many such
examples have come before me. Therefore, I said it is power that brings fame
to an ascetic aspirant (Sadhu). On being devoid of power, none of those
worldly devotees ever care. Those who served day and night, took in all that
shit in their hands, do not even come nearby.

65

i.

Illustration

Amongst the ascetic (Sadhu) it is not that only those with less
qualification and at lower stages get this state, instead due to exhibition of
powers such incidents come to pass, at times, even with the great and well
known high level Mahatma. Out of these I shall narrate a small example.
It happened during the times of the Emperors. At Delhi there was a
great elder (Mahatma), whose name was Hazrat Nizzamuddin Shah Auliya.
Aulliya Sahib was no ordinary ascetic (Sadhu). He is counted amongst the
high level Mahatmas, but he was very fond of exhibiting powers
(Chamatkars). For an ascetic (Fakir) it is necessary to remain away from all,
hidden, and not like the worldly people to show off wealth, status and name,
nonetheless, his nature was so. Powers had brought fame all around, and in a
few days hundreds of thousands of men and women, rich Nawabs, Kings
(Badshahs) had become his disciples. So much wealth, property, vehicles etc.
would be gifted at his feet, that it cannot be stated. Many free eating places
(langar) were opened, where daily hungry got food, naked got clothes and
poor go money. At his door there was a regular fair (Mela). One day a
carefree Saint (Fakir), namely, Boo Alishah Kalandar went past that way, and
saw a lot of crowd there and lot of noise. On asking people as to what this
crowd was for, a devotees of his answered, Do you not know this is Hazrat
Auliya Sahibs langar. Here from morning to night wealth of hundreds of
thousands of rupees is distributed, hundreds of thousands of needy get their
needs met, and hundreds of thousands get food and clothing. Kalandar Sahib
smiled. Heart said, It is not nice for an ascetic (Fakir) to get lost like this. One
should benefit him. At that moment he prayed, O God! Bring this son of yours
on the true path. Raise him up from this whirlpool of powers. It is so said that
at that very moment his (Hazrat Nizzamuddin) state changed. All powers were
pulled away and he became blank.
Now, who was to care! All devotees one by one left his side. Money
stopped flowing in. Langar broke, and the state fell so much so that one day
he had nothing with him except one bundle, one shirt and torn-off shoes. In
that state of poverty spending his life he left his body and went to his realm.
These powers too are subtle Maya, with them many Mayas objects
can be collected, but it does not cut off the bondage. One cannot attain God
(Ishwar). Instead it entangles one even more, and removes one from ones
level. Upon fall or on their ending the aspirant becomes directionless. Then
neither do the worldly people care, nor is God attained, as the thing that
brought fame has escaped. Therefore, it is beneficial for an ascetic (Fakir) to
discard the desire for honor-fame. Without caring whether the world calls it
good or bad one should be focused only on ones own job.
ii.

Exhibition

This happened in front of me. Once a gentleman requested our Shri

Maharaj ji that mostly people want to see a show of power (Chamatkar) and
till they do not witness any thing extraordinary they do not get faith. If in order

66

to pull such people any exceptional thing is shown, they too can be benefited,
and through them many other people may come within the fold. He answered,
Such people are not true aspirants. Those who are devoted to exhibition of
power (Karamat) cannot be devoted to God. As long as powers are seen to be
exhibited they shall remain, and when the exhibition of power stops they shall
run away. Such people are not to be believed. No benefit comes by increasing
the number of such people within ones fold. They cannot be trusted whether
they would remain permanently. Those who step forwards for God with true
faith and true belief are qualified, and only such people ought to be given the
knowledge (Vidhya). Only they turn out to be useful, even if it is only one
person.
Below is Maya, above is God, the Ultimate Energy Force
(Paramatama), in the middle is the living being (Jeeva). Powers (Siddhis) are
Maya. Those who go towards Maya attain only Maya, and those who close
their eyes towards this direction and go towards God, attain God. Good
ascetics and true aspirants remain away from these powers (Vibhutis). What
all work can be taken by these powers, and by doing what all they can be
easily attained shall be told later, while describing the topic of Yoga, here one
only needed to express that all the world worships (Upasana) Power (Shakti)
Be it a King or an ascetic, one is honored because of Power. People are
devoted to God also because of his powers. Therefore, for someone to say
that they do not worship (Upasana) power, but the powerful, is absolutely a
meaningless expression.
Make Mother happy, father would automatically be agreeable. Being a
child go to the lap of Mother. She would protect you from lions and bears. She
shall stake Her life, for you, shall bear troubles one after another, but not let a
hair on you be harmed. Caught in ignorance foolish men! Come- once
discarding ego give your self up in the loving lap of this Mother of the world
(Jagadjanni Sarveshwari Ma). See how much happiness you shall get, how
much bliss you shall get. All your desires shall be fulfilled. You shall be
blessed. There is nothing to fear, no one would trouble you. All your dirt she
would herself wash off, making you pure and clean, and would make you
sleep in fathers bed. What more do you want? This is worship of Power.
-x-

67

Chapter 8
1.

BEG AND WAIT

Devotion (Upasana) has only two main methods:

1. Beg (Bhiksha)
2. Wait (Pratiksha)
To wait is pratiksha, and to beg is bhiksha. So long as one does not
get, one should keep standing at the door waiting; with this devotion
(Upasana) is completed. Begging what thing? Not worldly objects, happiness
of after life (Purlok), not liberation (Moksha), but perception (Darshan) and
only perception. Say, Lord! I desire the glimpse of your beautiful face and
nothing else. Lift the curtain and show me your face, and bring peace to my
palpitating troubled heart. With this desire I have come so far, at your
doorstep, be compassionate towards me.
You may know that in order to get close to ordinary worldly important
people how much difficulty one faces, how much time is wasted. In order to
meet, people present themselves for many days, and even then, at times,
they are refused. Then how can you meet such a big Emperor of the three
worlds easily? Years pass by, life ends, and after great effort, somehow your
name comes under the waiting list, and your name reaches Him.
With so much happening, one stage is completed that the name
appears in the list of the devotees, later it is Masters choice. On compassion
arising, one is immediately called else for hundreds of years no news is taken.
It all depends on His grace. Neither recitation (Jap) works, nor penance (Tap).
Yes! The words of courtier Saints may bring quick results, but even then all is
in His hands. There is none above Him, no one to say, no one to hear,
whatever is, He Himself is. Now then! Can any solution work except to beg
for grace, and till it is not given to keep standing waiting! Therefore, in
devotion (Upasana) these two methods of begging and waiting are considered
as main33.
Ill stay at the door step of God, not go even when pushed.
Sometime God shall be benevolent, if I would not leave.
i.

Hurdle

Devotion (Upasana) has some hurdles too. Push is given. Giving

temptations of other things one is made to go away. One is troubled. One is
misled, and told to come at another time etc., but the beggar who does not
33

Shri Kabir :

Duwar dhani ke parh raho Dhaka dhani ke khau,

Kabhun dhani nivajai jo dar jhanrhi na jou.

68

look at their direction, holds on to ones determination (Dharna) without

thought of ones honor or suffering is successful.
Just think! Who has ever honored or respected a beggar? Such a one
is always told off. Wherever such a one goes, one is shunned. At times
pushed and removed far away, at times given something else and sent off etc.
All these shall come your way too, but do not care for them, and do not leave
from there. Until you get your desired thing continue begging (Satyagrah), and
calling out, whatever may happen. This is the key for perception34.
Those who are big headed cannot go to the court of God.
Says Sehjo, you get thrown out from the door.
Look! Discard ego and becoming small be consistent in your
persistence, and be selfless, else work shall not be done. Those who become
egoistical, want respect and honor do not get the grant. Those who desire and
are not firm in their perseverance get lost, and those who desire other things
along with this also get no grace. There should be one goal, and for
completion (Siddhi) of that job one who does not care for happiness sorrow,
honor fame and life gets perception (Darshan). Below I give an illustration.
ii.

Story

There is a story in the Upanishads35. Once Nichiketa, a son of a Rishi,

with permission from his father (Guru) left to meet with Lord Yamraj and
reached his place. Guards were standing at the door and said, Son of Rishi!
How did you come?
Nichiketa answered, To meet your master.
He is away for many days, and we do not know when he would return. You
come back later, said the Guards.
A Brahmin does not move away without completing ones resolve (Sankalp).
Our life is penance (Tapomay) itself. We do not care for difficulties. Whatever
time it takes, whatever hurdles may befall, without completing our objective
we do not budge, answered Nichiketa.
Guards kept quiet. Nichiketa sat down in a corner. Days passed, nights
passed. That child did not eat or drink, and did not rise from there. One guard
ran and informed Mother Yamragyi (wife of Lord Yamraj). She sent a plate full
of food. Requested it be accepted, but Nichiketa did not accept it. With folded
hands he said, Mother! So long as the Lord does not give me perception
(Darshan) I shall not take food or water, nor leave this place to go elsewhere.
Please forgive my obstinacy as I have taken this vow. Please do not break it.
Goddess Yamragyi kept quiet. Three days passed by in fasting, without
food and water. On the fourth day Shri Yamraj ji came. As soon as he entered
the house, Yamragyi said, Remove your clothes later. First go outside and
look. A son of a Brahmin is lying there without eating and drinking for three
34

Saint Sahejobai :

35

Katha Upanishad.

Bara na janey pay hei sahib ke darbar,

Dwarey hi se lagi hei Sehjo moti mar.

69

days with the desire of meeting you. Keeping a hungry guest at the door is a
great sin for a householder. We tried our best, but by no means did he agree.
Yamraj went to Nichiketa. Asked his reason for coming. When he had
heard all his narration he said, Son! You have been hungry at my doorstep for
three days. In its steed I want to give you three boons (Vardan). First eat
something so that the intellect comes in order then later think at leisure and
ask me. Saying this Yamraj went in. Nichiketa too being free of other jobs
began to eat. Thereafter, both began a dialog.
Nichiketa said, Lord! If you permit then for the first boon (Var) I ask that
my Guru Maharishi Udalek ji should forever remain pleased with me. His mind
(Chit) should be forever at peace, never should he be angry.
Shri Yamraj ji said, So be it.
This first boon illustrates the duty of a disciple. The scriptures direct it
likewise that for the benefit of Guru and for his grace over oneself, one should
regularly pray. Muslims call this Darud Sharif. They have a mantra in Arabic
language where prayer is made for ones Gurus Ancestry Order (Silsila
Khandan / Vansh Parampara) that every ones Soul remains at peace, and
the work started by them should progress. To repeat it again and again is
considered as very pious. Hindu scriptures have gone even further. It says
that for Guru not only empty prayers should be done, but also a disciple
should offer the results of all good deeds, whatsoever they be worship
(Bhajan pujan), penance (Tap), charity etc to the Guru. By continuing to do
so where one would become recipient of Guru or Gods grace, there also the
habit of sacrifice would get formed. Man worships and performs good deeds,
but along with it certain hidden hopes remain in the heart. One takes it to be a
method of worldly, after life or liberation (Moksha), and understands that with
these deeds I shall certainly attain a good/beneficial level. This earning of
mine shall come to my aid at the time of need. Such a disciple of selfish
intellect cannot surrender ones Soul, and cannot leave ones subtle ego. By
surrendering the results of ones deeds nothing remains with one, then where
is the pride? And what is there to depend on? Whatever was earned was
given away to another. Now, on what is left there to be proud for? Therefore, it
is stated that to break ego, to bring sacrifice and selflessness within oneself,
and to bring the state of surrendering ones Soul within oneself, to surrender
the fruits of action brings very quick benefit to a disciple. Guru too is a father.
Would the father be able to see such a son in sorrow, who hands over his
earning to the father? And would not he spend his (sons) earned wealth as
well as his own savings on the son in times of need? This is what Guru does.
Therefore, there is no fear, but only benefit and benefit. But even this attitude
should not arise that this given away wealth would be used for my benefit
only, else there would be no selflessness. In Geeta Lord says to Arjun36;
O Arjun! Surrender the fruits of all deeds to me via SoulIntellect and
leave hope and attachment. Fight, discarding the fire of grief from the heart.
36

The Geeta (III/30):

Mayi sarvani karmani sanyasyadhyatamachetsa.

Nirashinirmarmo bhutava yuddhyasav vigatjvara.

70

This too is one true Gurus indication to ones disciple. Those people
who take its meaning to be surrender to God should surrender to God, there is
no difference in it, and the result of both would be equal. The view of the
Saints (Sant Mat) considers surrendering to Guru (Guru Samarpan) only as
extremely beneficial.
a.

Second Boon

Nichiketas first request was this worldly and the second of heaven
(Swarg), that is, in connection with the happiness of after life (Purlok). He
said, Lord! It is heard that there is such a realm where no fear troubles, there
is neither sorrow, nor anyone dies there. Neither, becoming a child, one is
born, nor does one get old. All men and women remain there in their youth, by
a desire of a thing arising within the heart immediately that thing one acquires.
Everything experiential is available there, but its result -sorrow does not
trouble anyone. All the Souls there remain happy at all times. By what actions
does one reach such a heavenly realm? Please make me understand. This is
my second request.
Yamraj said, O Son! One who keeps faith in parents and Guru, who
with love serves them, reaches that realm. There are other methods too by
which an individual can reach there and they are performance of good
deeds (Yagya), charity (Dan) and study (Adhiyan). To do these three in
accordance with the methodology as permitted by Guru, any one shall, who
so completes these, become eligible /qualified for heaven (Swarg). One who
completes all these six deeds without any problem that one is made the King
(Indra) of that realm. The Souls there are called Deva (Celestial Beings).
Compelled by desires all of them remain engrossed in sensory experiences
(Bhog Vilas), and when time is completed, are made to fall on earth. Coming
here again they get into the cycle of birth and death. This is the answer to
your second question. Now state the third.
b.

Third Boon

Nichiketa said, O Lord! By what actions one attains heaven I have

understood. Actions full of desires take a person to heaven. Now my third
question is that what thing is Soul (Atama), and by what means can it be
perceived? Some say that with bodys death the Soul too dies. Some say that
it is indestructible (Ajar) and Immortal. Please explain this to me. Some
believe the Ultimate Energy Force (Paramatama) to be different from Soul
(Atama). Where does it stay and what does it do? Tell me this openly as there
is none other better than you who can elucidate on this topic. This is my third
request.
Over this question of Nichiketa, Yamraj was immediately surprised. He
said, Nichiketa! This is an extremely deep topic. You cannot understand it.
Once, the celestial beings (Devatas) too expressed this very doubt to me. I
explained a lot, but their intellect could not reach there, then what is your
capability? Therefore, leave this and ask me something else.

71

Nichiketa said, No Lord! This is my question. I am eager to know it.

What could not be understood by celestial beings (Devas) then where is
another such intelligent one who has understood it and can explain it? Then
why should I go for this to someone else, and loose this opportunity when you
yourself are near me. I want to ask this only.
c.

Temptation Of Power

Son! Do not insist. What is there in knowing about the Soul (Atama)
and Ultimate Soul (Paramatama)? That is a dry subject. Wealth-status, Ruleglory etc. all worldly things, whatever they be, ask me anything from these, but
do not ask this.
Look! I can make you immortal. Make you a King of a large part of
earth. I can give you many such women for serving you, who would forever
remain young. Take service from them. I can give you sons and daughters,
who would live for hundreds of years. Elephants, horses, divine carriages,
animals etc. whatever you wish ask that I can give you. What more can I say.
Whatever thing, whatever powers that are not available to man I can give
them all. In place of this request whatever other boon you want please ask
me, but do not go towards the Soul, and do not ask me on this topic.
Nichiketa said, Lord! All this that you have stated that you shall give is
destructible. Today it is and tomorrow it would not be there. In the end all must
die. All have to be left. Then why are you entangling me in these. Carriage,
horse, elephants, women etc. are all things of enjoyment (Bhog) with these
the radiance of a person is depleted. Senses become exhausted. Even the
celestial beings (Devatas) are not immortal. They too must transform from
being celestial beings some day then how can I become immortal? Kingdom
as well as wealth (Laxmi) too never remains still, then what shall I do with
them, and the divine powers shall remain for a while, and making an exhibition
to the worldly men, and after applause all around shall again get pulled away,
therefore, my request is that all these things you may keep to yourself, and for
me- give me a lesson on the Soul. I do not want anything else.
One more thing, it is your words37 that my perception gives the world
then when I have met with you (Darshan) and your love is there, all these
things I shall get throughout my life anyway, as you shall remain the master
(God) till then. Therefore, why should I ask for these things? These things are
always open to those who have your blessings, and those who are your
people. They may not desire these, and thats another matter, but your things
are their things. Possessions of a father are meant for the sons therefore, I do
not want anything. Please give me that lesson for the Soul for which many
remain in doubt. Nichiketa does not want anything except this.

37

Mo darshan amodh jag mahi

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d.

Knowledge Of Soul

Nichiketa! On the one hand is this world, created by Maya, and on the
other hand is the beneficial Soul in the form of Peace. Between these two is
the place of man. A road leads in both the directions from there. It is up to a
man (within ones control) as to which of these two one chooses to walk on.
The direction one takes, there one would arrive. The purpose for which one
moves, that one would get. These two paths are called Prey and Shrey.
Prey goes towards the world, and Shrey towards the Soul (Atama). Foolish
wisdom-less ones witnessing the glittering sights of Prey tumble towards that
direction. Later, suffer one trouble after another, and getting caught in my
Yams Lasso suffer hell. The path of Soul Shrey is a bit thorny and dry, but
later there is bliss and bliss alone. O Son! All worldly things are destructible.
On discarding the desire for world and after life, one gets the Soul. When one
intends to go towards the Soul, Maya tries in every manner to stop such a
one. Some are entangled in wealth status, honor-fame, others in sorrowpoverty, physical and mental troubles, some by granting powers are turned
back. All these can not reach near the Soul. The courageous ones who
perform actions for the sake of duty (Kartavya Buddhi), and giving up all
hopes of its fruit, who without care for sorrow-happiness walk on ones path,
only such get close to it. You did not get entangled in the temptation of the
things I offered, therefore, I consider you as qualified.
Nichiketa! Soul is extremely subtle. It cannot be seen through these
gross eyes38. That is, it cannot even be proved by intellect and reason (tark),
only those who are at peace and in a state of control (Sanyam) can
experience it. It cannot be known by reading or hearing. Those who have
been in the company (Satsang) of experienced Masters of Yoga, those who
have got their grace, only they have known it. But such teachers are one in a
billion, and only found by destined ones. Those who are sacrificing, have true
yearning, are considered as qualified. You too because of it kicked off the
world. Therefore, I consider you eligible. Now, hear its form and its place of
residence39:
That Soul is smaller than smallest and bigger than biggest. It stays in
the cave of the heart of an individual. When on giving up all ones desires, an
individual goes towards it, then it, in compassion, on its own introduces itself,
and opening its doors comes in front. There is no other remedy for its
perception (Darshan).
In this story, by the name of Nichiketa, an individual Soul is
represented. When an individual with inspiration from Guru, in order to attain
direct knowledge of the Ultimate Energy Force (Paramatama) reaches at its
doors, at first, the guards stop one and send one far away, and give trouble.
When even by these one is not perturbed, they send the information in. Order
38

Katha Upanishad : Na eysh takeran mati aapneya (1.ii.9)

39

Katha Upanishad : - Anoranyan mahato mahiyan atama asya janto nihito guhayam,
Tamkratua pashyati vitshoko, dhatu prasadat mahimanamatamana.
(1.ii.20)

73

is given to send one away by giving subtle things of Maya. This is exactly
what God in form of Yam did with Nichiketa. These are powers of subtle
Maya. The description of these powers (Vibhutis /Siddhis) would be dealt with
later40 under the topic of Yoga. There attempt would be made to explain by
what all means a helpless being can acquire the main powers. Here the only
purpose was to show that even to an aspirant, who has no desire for it, these
powers are offered, and by the soft ropes of Maya an individual is tied. The
one who like Nichiketa rejects them by kicking them away, firm in ones
perseverance (lagan) definitely gets perception (Darshan), and this is
knowledge of the Soul (Atama Gyan). This is called Devotion (Upasana),
Closeness (Sameeptav / Kurbat), and Presence (Hazoori). In begging
(Bhiksha) determination (Dharna) should be firm, without care for honordishonor and suffering, one should not get greedy for another thing. Such an
aspirant (Beggar) resolute on Truth (Satyagrahi) is eligible for love and
perception.
iii.

Main Door

Where is His door? At what place should we focus (Dharna)? Where do

we sit and perform - beg for Truth (Satyagrah)? This question too has been
answered by the Upanishads41:
The one who is attained with great effort, the Lord of the Lords,
extremely difficult to get, covered by the covers of Maya, stays in a cave
within the heart. Discarding joy grief, with firm resolve search there and there
is no other second easy way to attain Him.
Yogis search for Him at many places. Not finding Him at one place they
go to another. These are all called Chakras. Therefore, the path of Yoga
(Yoga Marg) takes some time as well as makes one perform effort. In
Devotion (Upasana) there is only one place (Heart) entering which, at the door
of its cave, one focuses /centers (Dharna). Bring yearning for perception
(Darshan), beg for grace (Daya), repeatedly call out, ask those who come and
go there (Saints) to forward the case. Thats all, and there is nothing else to
do. By going inwards (Antvriti), focus (Dharna) at the heart, and via meditation
beg, and till one does not get keep waiting and stay there. These are
considered as the two main methods of Devotion (Upasana). Therefore, to
perceive (Darshan) Him is not in the hands of an individual. One is at the
mercy of His grace. Not one of the recitations (Jap) penance (Tap),
knowledge (Gyan), wisdom etc. work there. There, only that one can know to
whom He reveals Himself42.
This is what Yamraj explained to Nichiketa in this story. An aspirant,
who by being determined, works on these two methods of Begging (Bhiksha)

40

Refer part 3.
Katha Upanishad): Ta durdashan gurhmanupravishtam guhahit gahavreshtan puranam.
(1.ii.12)
42
Tulsidas: So janahi jehi dehu janai.
Ramcharitmanas, Ayodhiya Kand (126.3)
41

74

and Waiting (Pratiksha), for such an aspirant perception (Darshan) becomes

very easy.
-x-

75

Chapter 9
1.

SELF SURRENDER

Srimad Bhagwat has enumerated nine different devotions. Its main

verse is43:
To speak of Gods qualities, to describe His glory, to meditate, to serve
at His feet, to honor Him (Archana), to praise and worship Him (Vandana), to
serve (Dasya), to be a friend (Sakhya), and to self surrender (Atama
Nivedan).
Out of these the highest and the one giving quick result is the last self
surrender (Atama Nivedan). Self Surrender (Atama Nivedan) means to be
dependant on God (Ishwarprayan). Doing nothing, to be dependant only on
Him (Hopes centered on Him), to stay at His doors as a beggar. Give all of
oneself (in oblation) to Him, that is, ones capabilities, ones knowledge, body,
life-force (Prana), mind, speech and all. Immediately removing attention from
all over, take refuge under Him. To beg from Him his unconditional love
(Ananya Prem), and being focused (Eyknishth) like a Papiha44 longing for a
drop of swati keep looking at his direction. This is Self Surrender Devotion
(Atama Nivedan Bhakti). The scriptures have called it Ishwar Pranidhan45.
Pain of love is very distressful. It brings restlessness day and night.
Without the form of Krishna, Daya is not at peace.
Those who are in God consciousness, their perspective is limitless.
The wealth of all the three worlds Daya knows it to be worthless like straw.
This period is a blessing for an aspirant. The moment such a one
completely surrendering enters the area of the heart, at the time with
unconditional feelings reaches His doors, at that moment the sins of billions of
lives get washed away, heart transforms, ego vanishes and that curtain
entrapping the mind gets removed, and one directly stands close to Him. This
is devotion (Upasana). It is such a joyful and happy moment for an individual,
who can ever describe it46!
To be inverse within oneself brings limitless light.
God and servant together play forever in the spring.
It is not something to be written, more a matter of seeing.
When bride and groom get together, the assembly is unimportant.
43

Srimad Bhagwat:

Shravan kirtan vishno smaran padsevanam,

Archanam vandanam dasyam sakhayam atamnivedanam.
44
Refer footnote 6 & 7 above.
45
Daya:
Prem Peer ati hi vikal kal nap rat din rein,
Sunder shyam swaroop bin Daya lahat nahi chein.
Hari ras matey jo rahe, tinko mato agadh,
Tribhuvan ki sampati Daya trans am janat sadh.
46
Ulti Samana aap mei, pragati Jyoti anant,
Sahib sevak eyk sang, khelein sada Basant.
Likha likhi ki he nahi, dekha dekhi ki bat,
Dulha dulhan mil gaye, phiki pari barat.

76

This is closeness (Hazoori). This is devotion (Upasana), which is SelfSurrendering Devotion (Atama Nivedan Bhakti), that is, which on begging and
being dependant is attained. By putting on attire, wearing impressions on the
forehead (Tilak), and at all times fiddling with the rosary, no one becomes a
devotee. The one, who with true heart, with true faith has given oneself at His
feet, who writhes like a fish out of water, and like that yearns for the beloved,
night and day, gives away all of oneself for Him, only such a one gets
perception47.
Laughing, singing, crying getting up and falling, one remains restless.
The addiction of God-consciousness says Daya is difficult to bear for
the body.
i.

Samadhi Of Devotion (Upasana)

Just as in Devotion (Upasana) one gets powers (Siddhi), similarly in it

the power of Kundalini awakens and rises up, and one enters into Samadhis
too. The difference is only this that the powers (Siddhis) of the path of Yoga
(Yoga Marg) come before time, and on the path of Devotion (Upasana) they
manifest at the time when no desire remains for experiencing them. A devotee
with humility, with neck bent downwards, like a Chakore48 stares at the moon
(God), where is there any scope (Avkash) for such a one to look in any other
direction, or to think of something else. Such a one has nothing to do with the
powers (Siddhi), does not want the bounty of this world or of the next (Purlok).
Such a one only waits for ones beloved, and languishes in His memories.
Does nothing, hears nothing, in the fire of languishment, burns within.
Tulsidas says 49.
Says Tulsidas, love like the bird Chakore, who loves the moon,
Silently, humbly with bent neck, continuously looks only at that
direction.
There is no desire, but the rules of Nature (Prakriti) are unbreakable,
where one gets a thing there one would find it, whether you make use of it or
not. Your riches come by themselves.
ii.

Story

Devotee Raidas had become a famous Mahatma at Kashi. He came to

be listed under the devotees. By cast he was a Chamar50. He made shoes to
earn his living. To beg or to use someone elses thing was disgusting to him.
He had a small hut, where he had his shop as well as performed Satsang.

47

Daya:

48

A bird
Tulsidas:

49

50

Hasi gavat rovat udtat, giri giri parat adheer,

Pe hari ras chasko Daya sahe kadtin tan peer.
Tulsi eysi priti kar jese chandr chkor,
Chonch mili garden jhuki chitvat vahi aur.

A low cast.

77

There was extreme poverty. When money came, children ate, or else slept
just like that.
Once, an ascetic came to meet with him. He was much distressed
seeing his poverty. When he was leaving he said, You are a householder.
You need money to run a household. I have a philosophers stone (Paras).
Please take it and make use of it.
Raidas ji said, I like the earning out of my own labor. With it the
tendencies (Vrities) of the mind remain very good. In ones own good earnings
there is a lot of quality to produce abundance, and we are all very happy.
Whatever God sends, however little, we eat and worship God. I do not need it.
Please keep it to yourself.
For a long time both kept their views, and when nothing worked he
said, If you do not agree then put it on the roof somewhere. The ascetic put it
on the roof and went away.
After a year he again came to Kashi. He remembered his friend Raidas
and went to meet with him. On the way he thought that now Raidas must be
rich. He must now live in palace of gold. Why would he be in a hut of hay? But
later there was no end to his surprise, when he saw that Raidas was sitting in
his old seat making shoes. He asked, Where is the philosophers stone?
Look for it yourself. It must be where you put it. It is of no use to me. You can
take it away. This is sacrifices limit, which can only be seen in devotees.
Yogis get entangled in it, and devotees kick off these powers (Riddhi
Siddhi)51.
To sing praises of Lord and to remain engrossed in it is a devotees lot.
It is said that at the time a voice was heard from the skies (Akashwani)
- Raidas! You have passed your test. Now stop making shoes, and show the
way to my lovers. In return whatever you get, accept it. Because it was
directed by the Lord therefore, he had to agree. Not to accept the order of the
beloved would be a sin. Later, many elite people became his disciples. The
Queen of Chitorh52 made him her Guru. Even then except for food and clothes
he took nothing else for himself, and whatever came was used for Gurus
purpose only.
This way a devotee does not go towards powers (Riddhi Siddhi). One
keeps putting oneself as oblation on the feet of ones God (Isht), but even
then Kamdhenu53 and Kalpvraksh54 (Riddhi-Siddhi) remain present in a
devotees house, whenever a devotee so desires, such a one can get the
desired object. Kabir, Nanak, Dadu, Gosai Tulsidas ji etc were all great Saints.
They performed no Hat Yoga methods (Kriyas), but were greatly powerful
51

Hari Gun gan aur magan rehna

Queen Meerabai.
53
Kamadhenu for details refer part 2 chapter 13.
54
Kalpvraksha for details refer part 2 chapter 13.
52

78

(Mahan Siddh), as is visible from their character. In the Saints of present era
too the same thing can be seen. This proves that a devotee necessarily gets
power, but they are careless towards them. Therefore, amongst the ordinary
people there is a misconception that only Yogis have power.
iii.

Kul Kundalini

This above mentioned story of mine should also be understood in

reference to Kundalini. With devotion (Bhakti or Upasana) Kundalini too, on
awakening rises. It is not that without Pranayam or Mudras the Kundalini
would not rise, and not get magnetized. In the path of Devotion (Upasana
Marg) too all this takes place. In it an aspirant, via meditation and state of
control (Sanyam), makes it rise, and striking it with power of resolve (Sankalp
Shakti) it is awakened and pulled. Where the capabilities of a disciple does
not work, there Guru with ones own power pulls it up, and takes it to the place
as is thought to be appropriate. In Hat Yoga Pradipika it is stated55:
When the Prana is not flowing in the middle channel (Sushumna),
When the center is not in firm control of the movement of Prana.
When the mind is not in effortless contemplation of Brahm (Tatva),
Then talk of knowledge is just false pride and misconceived.
When the Kundalini is awakened by grace of a Guru,
Then all the Chakras and all knots are pierced through.
-x-

55

Hat Yoga Pradipeeka : Yovannev pravishti charanmaruto madhyamargey,

Yavadvindurn bhavati drarhpranavatprabhandhata.
Yavaddhyaney sahajsadrasham jayate neyv tatvam,
Tavad gyanam vadati tdidam dambhmithyapralapa.
(Chapter 4.113)
Sushupt guruprasaden yada jagriti kundali
Tada sarvani padmani bhidhantey granthyo api cha.
(Chapter 3.2)

79

Causal
(Maha Karan)
First Cause

Anandmaya Kosh
Realm of Bliss
Upwarg

TAM

Sat-Chit-Anand - (MAHAKALI)
or Sadchidanand
- MAHALAXMI

SAT
RAJ

- MAHASARSWATI

1. Brahm lok
---------------------------------Causal
(Karan)

Vigyanmaya Kosh
Realm of Intellect
Trikuti
Tap lok
Fire- Element

TAM

SHIV /RUDRA - PARVATI

SAT

VISHNU

- LAXMI

RAJ

BRAHMA

- SAVITRI

2. Surya Lok
no rebirth.
---------------------------3. Chandra Lok - cycle of birth and death.

Very Subtle
(Ati Suksham)

Manomaya Kosh
Realm of Mind
Water and Fire Element

TAM
RAJ
SAT

Subtle
(Suksham)

Pranamaya Kosh
Ethereal realm
Water -Element

Heaven (Swarg)

SAT
RAJ
TAM

Gross
(Material)
(Sthul)

SAT
Annamaya Kosh
Physical Body
Earth Element

Hell (Nark)

RAJ
TAM

Very Gross
(Ati-Sthul)

Kosh / Gunas/ Lords and their powers.

80

Upwarg