Significance of the Yoga of Inner Light or Bindu Dhyan, By Swami Achyutanand Ji

 The Sant Mat Blog: Inner Light and Sound:
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[Note: This is one of the first posts in the English language translated from Hindi featuring the teachings of Swami Achyutanand Ji.]

Below are translated excerpts from the book "Bindu – Nada Dhyan" authored by the octogenarian Sant Revd. Swami Achyutanand Ji Maharaj, one of the eldest living disciples of Maharshi Mehi Paramhans. Swami Achyutanand Ji, one of the most eminent scholars on Santmat, has had the rare fortune of a long & close serving association, spanning more than two decades, with Maharshi Mehi Paramhans who initiated him into sannyas (monkhood) and appointed him as the founder editor of the spiritual monthly magazine "Shanti Sandesh" (Message of Peace) published by Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India. Swami Achyutanand Ji has a number of books to his credit: "Santmate Ki Baten", "Navadha Bhakti", "Bandaun Guru Pad Kanj", "Maharshi Mehi Ke Ashirwachan Aur Upadesh", "Sukti Sudha Sagar", to name a few. He currently also edits a spiritual quarterly titled "Adhyatma Prakash" (The Light of Spirituality) published from Maharshi Santsewi Dhyanayogashram, Kolkata, India.

- Translated into English by Pravesh K. Singh

(http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh)

Extolling the importance of bindu-dhyAn or drishTi-yoga, Baba Devi Sahab writes, "DrishTi means `sight' or `vision'; it is not made up of flesh and blood. This power to see or the sight is a powerful thing which has revealed a lot of hidden disciplines of learning & scientific knowledge to the world; the secrets of the various types of `siddhis' (supernatural attainments or extrasensory powers) can also be known or obtained by no other means than this. DrishTi is the first step or technique of yoga–vidyA (Science of Yoga); the technique of drishti–sAdhan or the practice of the Yoga of Inner Light is so wonderful that it does not cause any discomfort, difficulty or pain to any part of our physical  body. By means of this, the practitioner is able to quickly realize the clues or secrets which have been eulogized in heavenly or divine books on God, and then, all the rules & principles governing the world, which can not be attained by merely reading and listening to all the books lifelong, keep standing in humble subservience, attendance before such a person." (Satsang Yoga, Part II authored by Maharshi Mehi Paramhans Ji Maharaj)

Goswami Tulsidas Ji has written,

"shri gurupad nakh maNigan jyotI |
        sumirat divya drishTi hiya hotI ||"

[The nails of the lotus feet emit dazzling light matching that emanating from a heap of jewels or gems |
        Meditating upon which (the practitioner) acquires Divine Vision ||]

Explaining the above couplet, our most adorable Guru Maharshi Mehi Paramhans has very exquisitely driven home the significance of bindu dhyAn:
"This (drishTi Yoga) is extremely convenient to practice. Such troubles & diseases, as may arise out of efforts at fixedly looking in the middle of the eyebrows by overturning or upturning the pupil & the eye ball with our eyes open or closed, staring at the lower tip of the nose, focusing at a mark in the outside world, etc, are not at all used in the practice of drishTi yoga. Persons do not apply any pressure on the pupil of the eyeballs but keep on imaginatively looking in the central region of eyebrows. Steps or components of prANAyAm like rechak, pUrak and kumbhak get automatically executed during drishTi yoga. As the practice of drishTi yoga enhances concentration of awareness, the process of respiration gets automatically slowed down. PrANAyAm gets inherently performed for the practitioner of drishTi yoga who is thus saved the troubles and tribulations that might result from exclusive practice of prANAyAm alone. DrishTi yoga is such an exquisite means that the sixth chapter of Shrimad Bhagvad Gita portrays it alone as being capable of producing the inner divine calm.

DrishTi yoga refers to the process of converging the currents of consciousness, emanating out of the two eyes, in a point. In doing so it is extremely undesirable to apply, in any manner, any extra pressure on the eyeballs or pupils; to the contrary, such an attempt might lead to trouble or pain in eyes, which might, if the practice is not stopped, cause disease or distortion of eyes. Shrimad Bhagvad Gita instructs (the practitioner) to look at nAsAgra (in the front of the nose). However in an effort to stare constantly, by tilting the eyes, at the lower or upper portion of the nose, ocular troubles or maladies are caused. In fact, unless and until the two currents of vision meet in a point, drishTi yoga will not be effected. Whatever is seen by way of looking at the lower tip or the upper portion of the nose can not be a point. A point is that which exists but does not have any length, breadth or thickness. A mark made even with the tip of a hair will surely occupy some space, albeit extremely small. Therefore, a point cannot be formed by approximation. That which possesses merely length and no width or thickness is termed a line. Even a line can't be drawn by approximation, because a line drawn with even the narrowest hair-tip would surely have some breadth. Two lines intersect in a point. This (drishTi yoga) is the only technique that can make the two currents of sight converge in an absolute point. It is not permitted by Guru to detail this method further; this skill can be learnt from a true adept and only then the true import of the term `nAsAgra' of Shrimad Bhagvad Gita can be understood correctly & exactly."  (Excerpted from the Ramcharit Manas Sar Sateek authored by Maharshi Mehi Paramhans Ji Maharaj)

However much one mastered the art of bindu dhyAn or drishTi yoga in the outer world, it would never yield the benefits that can accrue from the drishTi – yoga or bindu dhyAn done internally (with eyes closed). A context in the Mahabharata is worthy of consideration here. A bird is sitting in a tree. Guru Drona, the royal teacher, asks each of the Kaurava & Pandava princes, one by one, to take an aim at the bird's eye. None except Arjun gave a satisfactory answer when asked what it was that they were seeing. When none could satisfy him, Drona finally asked Arjuna who was aiming at the bird's eye, "what is it that you are seeing?" Arjun replied, "only the eye of the bird and nothing else, Gurudev!" Drona commanded him to shoot, and Arjuna pierced the bird's eye with his arrow. Such was the extent of concentration Arjuna had acquired; so concentrated was his sight! And yet, the same Arjuna piteously pleads before Lord Shri Krishna:

"chanchalam hi manah Krishna pramAthi balavaddriDham |
tasyAham nigraham manye vAyoriva sudushkaram ||"

   -Shrimad Bhagvad  Gita Chap 6/34
[O Krishna! This mind is extremely restless and highly turbulent. Just as wind is so difficult to control, I find it too obstinate to be subdued easily.]

This admission of Arjuna makes it obvious that even though the outward vision is extremely collected or concentrated, it does not necessarily imply that the mind also can be reined in. But if one turns one's sight inwardly (that is, keeps eyes closed) and practices bindu dhyAn, it is certain that the task of controlling the mind would be accomplished to a good extent; and subsequently, if the Quintessential Sound that keeps ringing be grasped within, the mind would get dissolved. Therefore, the method of closing the eyes and meditating upon the inner point is regarded as an easy & absolutely safe or risk-free means to mind – control. The Upanishad says:

"bIjAksharam param bindum nAdam tasyopari sthitam |
 sashabdam chAkshare kshiNe nihshabdam paramam padam ||"
[The Absolute "Bindu" or Point is the seed of all akshara (alphabets) or forms; "NAda" or the Divine Sound is perceived above after that. |
NAda is situated above (beyond) the bindu. (That) Nada, too, is lost or dissolves in the Soundless State which is the eternal Brahman [God, Anami Purush]. ||]

Bindu is the seed of akshara and the nAda or the Divine Sound keeps naturally ringing there (the bindu). Therefore for the nAda dhyAn or the Meditation on the Divine Sound through which the mind can be tamed completely, bindu dhyAn is highly desirable. Mind gets completely collected or concentrated in bindu. Concentration leads to vertical Ascension. (The soul along with the mind) enters into the astral sphere transcending the gross sphere, that is, reaches into the Sphere of Light having crossed the sphere of darkness and experiences supernatural bliss by beholding the Divine Dazzle there. It is why (the authors of) the Upanishads and Sants have extolled the glory of bindu dhyAn. The (above-mentioned) benefits accrue out of the bindu dhyAn.

Living a Spiritual Life - Ahimsa Teachings from the Saakhi Granth

Bijak of Guru Kabir: Ramaini 67

Bijak of Guru Kabir: Ramaini 67

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Kabir Says:

I like that relative who prevents me from going into evil ways, and
guides me into the righteous path;
He is wise who remains on the righteous path; he makes others search,
and never forgets himself;
He is a false guru if he does not show the real path to his disciple.
If the disciple gets the grace of Satguru then he will worship God.
A small amount of success is enough to misguide a man;
Seeing his wealth and family he becomes a victim of pride.

Sakhi: The soul departed and the lamp of life went out; the body became ruined;
Those who died are already dead; let the living save them selves.
 
Commentary by Dr. Jaggessar Das:
 
In this ramaini Guru Kabir talks about living on the righteous path. This path is shown to a disciple by a true guru. But there are false gurus, who do not truly guide their disciples on a spiritual path. If the disciple is fortunate to have the grace of a true guru, then he will be shown the way to worship God. True worship of God resides in the heart and it is not an external form, as many people in the world practice. A true guru will, himself, remain on the path, and will encourage others to follow in the same path, so he may also gain freedom from the bondage of the world.
 
Just as when a person develops pride by obtaining some material wealth, just so a person can develop pride by having a small amount of spiritual wealth. Such a person cannot obtain liberation from this world. There are many false teachers in the world who pride themselves with their learning. But their learning is shallow when it comes to the knowledge of God. They are full of words but not of realization. Such a teacher cannot guide a disciple into a righteous path and help him to obtain liberation.
 
Guru Kabir emphasizes the point that we should not be concerned about those who have already died. They are gone and cannot be of any help to us who are living. Each one of us has to travel on the path of righteousness and try to obtain liberation for ourselves. We should try to find such a spiritual teacher who has the light of spiritual wisdom shining in him. We should be able to take spiritual light from him and become enlightened ourselves. ////////

More on the Yoga of Inner Light, By Swami Achyutanand Ji Maharaj

More on the Yoga of Inner Light,

By Swami Achyutanand Ji Maharaj, from

the book Vindu - Nada Dhyan

Sant Mat at Gaia Blog:
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Continued from earlier recent post by Swami Achyutanand on Bindu Dhyan --- One-Pointedness --- Drshti Yoga: Meditation on the Inner Light(s)

- Translated into English by Pravesh K. Singh

(http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh)

Vision gets collected or focused by bindu dhyAn. Ascension which is a direct corollary of collection enables the practitioner to pierce the cover of darkness and behold divine radiance. The practitioner arrives, thus, at the centre or the point of origin of the gross realm. He comes to wield total control over the entire gross universe. He acquires supernatural powers called riddhis and siddhis. However, in order to be able to attain to this state of bindu dhyAn, it is highly desirable to practice manas dhyan (meditating on the form of the Guru or the desired deity) first. Having stilled one's sight at the form of the desired deity, bindu dhyAn becomes very easy to perform. Our most adorable Guru Maharaj, Maharshi Mehi Paramhans Ji Maharaj, has written:

"prathamahin dhAro Guru ko dhyAn| ho sruti nirmal ho vindu gyAn ||"[First, meditate on the form of Guru. | This will purify the (fettered) soul and brings awareness of bindu.]

How would this awareness of bindu (Absolute Point) come about? The very next line of Guru Maharaj's above verse says it all: by focusing the currents of both the eyes in a point.

"dou nainA bich sanmukh dekh | ek bindu milai drishTi dou rekh ||"
[Gaze in your front in the centre of both the eyes. | The Absolute Point appears where the two lines of sight intersect each other. ||]

Where is this bindu obtained? Gurudev says,

"sukhaman jhalakai til tArA | nirakh surat dashamI dwArA ||"
[(Through bindu dhyAn) access in Sushumna is had where a dazzling point and a star are seen. | So, keep gazing at the Tenth Door. ||]

It is precisely through the bindu dhyAn that one enters into the Sushumna and the Tenth Door comes into sight to its practitioner. He moves into the Realm of Light, where wondrous, spectacular dazzles are visualized following which the practitioner enters into the World of Sounds:

"jyoti maNDal mein acharaj jot | shabd maNDal anahad shabd hot ||"
[ Spectacular lights are seen in the Realm of Light. | (Subsequently) Countless varieties of sounds are heard in the Realm of Sound. ||]

Anahad shabd/ nAd (sounds) are of numerous varieties. Subsequently, with the grace of Guru, the practitioner gets wholly absorbed in the True Sound, `Sat Shabd', or the Quintessential Word. This is the only way to swim across the ocean of existence, or to get liberated.

"Anahad mein dhun sat lau lay | bhavajal taribo yahI upAy ||"
[Amidst anahad (limitless) sounds (the practitioner's) attention gets intently fixed on the True or Quintessential Sound. | This alone is the way to swim across the ocean of transmigration. ||]

This alone is the true way of meditation and is extremely simple and convenient to practice.

"Mehi yukti saral sAnchI | lahai jo Guru sevA rAnchI ||"
[This technique, says Maharshi Mehi, is quite easy and genuine. | And becomes available to him who is wholly dedicated to the service of Guru. ||]

Goswami Tulsidas Ji, while praying to his Guru, has very eloquently expounded the benefits of bindu dhyAn in his epic Ramcharit Manas:

"shri Guru pad nakh manigan jotI | sumirat divya drishTi hiya hotI ||"

That is, through meditation or constant remembrance of Guru the inner divine eyes are opened. This inner Light is so wonderful that by beholding it, the darkness of delusion or attachment is destroyed; fortune begins to smile on him (the beholder):

"dalan moh tam so suprakAsU | baDe bhAg ur Awai jAsU ||"
[That beneficent Light shatters all infatuation. | Extremely blessed is he in whose heart it appears. ||]

Goswami Tulsidas Ji firmly believes that the sacred inner eyes are opened (through meditation), which results in the follies and sorrows of the worldly night being destroyed. Not only this, he (the beholder) sees all the amazing exploits or plays – direct or hidden - of God within himself. The spiritual practitioners who have become adept at this meditation see all the wondrous plays taking place over the earth, forests, etc:

"ugharahin vimal vilochan hI ke | miTahin dosh dukh bhav rajanI ke ||
sUjhahin Ram charit mani mAnik | guput pragaT jahan jo jehi khAnik ||
jathA suanjan Anji drig, sAdhak siddh sujAn |
kautuk dekhahin sail ban, bhUtal bhUri nidhAn ||"
[The pure eyes of the heart are opened up. | All the snags and sorrows of the night (that is, this world) are destroyed. ||
Various jewels in the form of the feats of Ram (God) become visible -- | those that are manifest as well as those that are hidden. ||
Just as an adept and learned practitioner applying the collyrium (lamp black) to his inner eyes |
Sees mesmerising scenarios – mountains, jungles, different earths (planets) – within. ||]

While narrating his own experience Goswami Tulsidas Ji says that he has attained that pristine divine vision by practicing meditation and only then set out to describe the story of the Lord Shri Ram who is capable of ridding us of the fetters of transmigration:

"tehi kar vimal vivek vilochan | baranaun Ram charit bhava mochan ||"
[Having made my eyes of discrimination pure with that very collyrium | I narrate the tale of Ram who can absolve us all of the worldly ties. ||]

Here it becomes obvious that he who does bindu dhyAn acquires supernatural or divine vision, which equips him (the practitioner of bindu dhyAn) with the ability to see far off through space. In the Upanishads also we find similar reference:

"vindau manolayam kritvA dUradarshanamApnuyAt |"
[Absorbing one's mind into the point, far-sightedness is acquired. |]

In the eleventh chapter of the Shrimad Bhagvad Gita, Lord Shri Krishna gave Arjuna, who was under the spell of delusion, a glimpse of his grand, supernatural form. Lord Shri Krishna says,

"na tu mAm shakyase drashTumanenaiv swachakshushA |
 divyam dadAmi te chakshuh pashya me yogamaishwaryam ||"
[But you cannot see me with your (gross) eyes. |
 I impart you, (therefore), divine eyes (or supernatural vision); behold My divine majesty. ||]

There were innumerable warriors present on the battlefield; however, none else but Arjun alone could see Lord Krishna's grand form. The legendary sage, Ved Vyas Ji, had granted Sanjay, the attendant of the King Dhritarashtra, the same supernatural vision temporarily (so that he could give live coverage of the ongoing battle of Mahabharata to Dhritarashtra). Therefore, Sanjay, too, could get a glimpse of the supernatural form of Lord Krishna, though sitting in a distant palace, and narrate the same to Dhritarashtra.

Rising Into Higher Spheres: Studies in the Sar Bachan Radhasoami

Rising Into Higher Spheres: Studies in the Sar Bachan Radhasoami Poetry of Soami Ji Maharaj, Agra

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September Inner Light and Sound Satsang Podcast Available

September Inner Light and Sound Satsang Podcast Available For Listening or Downloading


Click on the Link to go to BlogTalkRadio/SantMatFellowship:
http://www.blogtalkradio.com/santmatfellowship/2009/09/12/september-inner-light-and-sound-satsang-podcast


Am very satisfied that this month's Blog Talk Radio podcast turned out really well, communicating some important principles from the Masters about living a spiritual life, successful meditation practice, and union with God.

Guru Kabir says, "The imaginations of the mind are just as innumerable as the innumerable waves of an ocean. If somehow this mind can become quiet by itself, attainment of the true Knowledge-like Diamond will become easily possible (everyone in this world is sad or restless because of lack of Knowledge. This true Knowledge can be attained only when the mind becomes quiet)." One of the effects of adhering to the ahimsa ethics of the Masters is a reduction in tension, in agitation of mind.

The program begins with sixty seconds from an old recording of a Bhajan (chant) of Baba Somanath (disciple of Huzur Baba Sawan Singh), which is quite haunting and otherworldly. Then there is a reading from an ancient Hermetic-Gnostic text from Egypt titled, The Greatest Human Evil is Unacquaintance With God, followed by satsang readings from: The Bijak of Guru Kabir Volume Two (The Shabdas); The Bijak of Guru Kabir Volume One (The Ramainis); The Saakhi Granth of Guru Kabir; Songs of Kabir, by Rabindranath Tagore.

The Bijak and Saakhi Granth of Kabir have always been considered primary texts of Sant Mat, and are genuine "Satsang Templates" providing a holistic approach to life on earth following the Path of the Masters.

Other readings are from: The Philosophy of Liberation (Moksha Darshan) by Maharsihi Mehi Paramahansa Ji Maharaj; a Shabd in contemporary English from a recent translation of the Sar Bachan Radhasoami Poetry Volume Two, by Swami Ji Maharaj; a list of essential Sant Mat principals and techniques for a successful spiritual journey, a Bhajan (chant, hymn from India) by Guru Arjan Dev, and a meditative Bhajan of Sant Surdas titled, "Hai Govind." Additional unlicensed music comes courtesy of my musician friend Paul Alexandre John, who performs Indian classical ragas playing the Bansuri flute, giving me permission to make use of his music on the air.

Peace, Jai Guru,
James
James@SpiritualAwakeningRadio.com

Seeking God Realization Within Our Own Human Body

Seeking God Realization Within Our Own Human Body

Radhasoami Reality:
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{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

It must not be forgotten that the human body is transient and fleeting. It is ours only for a very limited period of time. This body is similar to a hollow bubble that will burst after a short length of time. This body, for which we do so much, is as brittle as glass and may at any moment be shattered to pieces. Once you have seen this light in everything around you, our soul only finds contentment and inner peace seeking the Lord's spiritual union. Throughout our life here on earth, we often experience feelings of loneliness and pain. According to the mystics, God has placed these feelings in our hearts in order to pull us back to Him. If we had not felt this longing, we would not have turned from outside involvement in worldly activities to inside involvement in religious pursuits. The feeling of separation will persist as long as the soul does not return to its original home and meet the Lord.

It is now evident the necessity to seek God realization but realize it is within our own human body. First, unless we have firm faith that God resides within, we cannot begin the search to find Him. A man must have some kind of faith before he undertakes any journey. For example, if a jar of gold coins is said to be hidden underground, then one must first have faith that the jar is actually there. Only then can one begin the labor required to reach this glorious prize. Likewise, a disciple starts his journey on the basis of faith alone, and this faith is proven through the progress the devotee makes. One question is if this is possible to do so and how. We need to seek out a Perfect Master that has actually been through the process and has achieved God realization. It is evident that a Perfect Master comes into this world to show us the path which leads us back to our true Home. Masters do not come into this world by means of their own will; they are always appointed by the Lord.

The Importance of a Perfect Living Master
by Dr. Narinder Ravi Goyal  (New Book)
http://www.amazon.com/gp/product/1615463844/ref=cm_cr_mts_prod_img

Accumulated thoughts of living beings cause births and deaths

Accumulated thoughts of living beings cause births and deaths for them again and again


Sant Mat Mysticism Blog:
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In the world, there are as many thoughts as the living beings. The truth is that every person has numerous thoughts. It is by virtue of his thoughts that he attains either salvation or transmigration. Salvation will come only when all thoughts would come to an end. That is why the scriptures declare that the hoarded or accumulated thoughts of living beings cause births and deaths for them again and again.

The thoughts are of various types and each thought has its hidden import. The thoughts which are soaked in attachment and illusion, form the basis of transmigration. But the thoughts which are immersed in selfless service (seva), lead one to salvation. The flow of thoughts in the mind knows no end. Not a single moment passes without those, so much so, that during sleep even, they occur in the form of dreams. What are those thoughts? Desire for anything assumes the form of a thought. The moment a desire to attain something or the other, arises in the mind, that very moment, man is thrown into an ocean of thoughts. These very thoughts become the basis of resolutions and options which cause one to enter into different forms after death. Whatever the nature of thought at the time of death determines the next form or birth for that soul......

All the doubts and desires should be made to merge with the Shabd or Word [the Divine Current of Light and Sound], to get rid of horrible consequences of innumerable births and transmigration. Except for the desire to recite Naam, no other desire should take hold of the mind......By remembering the Lord, one attains God-realization and when this stage is reached, then there is no need to resort to any other means of attain salvation [moksha].

-- The Second Spiritual Master, in,
The Shri Paramhans Advait Mat Granth


Above, excerpted from a huge, authoritative collection of satsang discourses, provides one with valuable insight into the mechanics of thought and desires, this process of creating reality. Here, a "law of attraction" is not solely dedicated to a materialistic life confined to the physical plane. One is instructed to remember God, to practice Remembrance (Simran) of God's Name, and merge one's attention (Surat) into the Positive or God-Power of the Inner Light and Sound (Shabd), rising above the ocean of forms, thoughts, desires, karmas, the creation of countless lives and deaths, with the goal being moksha, getting off the wheel of transmigration.

Gita Krishna Gnostic Parallels

Happy Divali!

While Divali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light".

Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. Just as we celebrate the birth of our physical being, Deepavali is the celebration of this inner light, in particular the knowing of which outshines all darkness (removes all obstacles and dispels all ignorance), awakening the individual to one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With the realization of the Atman comes universal compassion, love, and the awareness of the oneness of all things (higher knowledge). This brings Ananda (inner joy or peace).

The gunas are the underlying forces or tendencies which one needs to have unaffected, direct relation with in order to find effectiveness and righteousness in life: they are lines of potential and illuminate thought and action, thus the inner meaning of Diwali being the festival of lights.

Deepavali celebrates this through festive fireworks, lights, flowers, sharing of sweets, and worship. While the story behind Dipavali varies from region to region, the essence is the same - to rejoice in the inner light (Atman) or the underlying reality of all things (Brahman). (Wikipedia)

Light and Sound on the Path for October 25th, 2009

Perseverance Pays - Never Ever Give Up or Discontinue Meditation.

Perseverance Pays - Never Ever Give Up or Discontinue Meditation. You Will Definitely Meet With Success.

DhIraj dharay to kAraj saray. Jaldi karay to kAraj bigare" [Patience and Perseverance pays, while haste makes waste.]


Sant Mat Mysticism Blog:
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Below was translated by Pravesh K. Singh, Chandrapur, Maharashtra, India, and is excerpted from the last satsang prawachan (discourse) given by Maharshi Santsevi Paramhans jee Mahaaraaj, just one day before he departed this world. This public discourse was given by him on Sunday, 3rd of June, 2007 in the Satsang Hall of Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India on the occasion of the weekly afternoon satsang.

http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh
http://groups.zorpia.com/group/santmatFraternity


Jagjivan Sahab has said: "KAraj dhIre hot hai, kAhe hot adhIr. Samay pAy taruwar falay, ketak sIncho nIr." [Any work takes its own due time, why do you forsake patience? Trees come to fruition only at the right time, however hard you may try and water them!]

Santsevi Ji: We sit in meditation, fail to concentrate, and get upset or fed up. A pessimistic thinking sets in as to whether or not "I would be able to do it." No, we should not get nervous, or anxious. Nor should we nurture any doubts in our minds. We must go on trying, with persistence and perseverance.

Jagjivan Sahab: "SAdho sumiran bhajan karo. Man manh duvidhA Anahu nAhi, sahajahi dhyAn dharo. dhIraj dhari sanshay nahi rAkhahu, nAm bharose raho. JagjIvan satguru ko bheto, bhavjal pAr karo." [O noble souls! Practice mediation. Have no doubts in your minds, and do meditation in a natural, unforced, simple state of mind. Have patience - give no room to any sort of apprehensions, and have full faith in the Divine Sound. For this, meet a true Guru, says Jagjivan, and learning the right art/method of meditation, swim across the ocean of existence or the cycle of births and deaths.]

Swami Santsevi Ji: Whatever little is possible, do meditation everyday. But never ever give up or discontinue meditation. You will definitely meet with success. Gurudev (Maharshi Mehi Paramhans ji Maharaj) used to say, "If it so happens that you don't get one of three meals any day, not much harm is done; not as much harm or loss as is incurred if you skip a single-time of meditation on any given day." If the situation is such that a meal has to be skipped in a day, let it be so, no big deal; but never ever skip meditation. All of you please keep on practicing meditation regularly, everyday. Gurudev will bestow you with success!

Light and Sound on the Path for November 25th, 2009 - Compilation

Posted on Nov 29th, 2009 by SantMat_Mystic_(James)

Fixing One's Attention on the Music of the Inner Sound

Sant Mat Mysticism Blog: http://santmat.gaia.com/blog

"Some train themselves to hear the Saut-i Sarmad in the solitude on the sea shore, on the river bank, and in the hills and dales; others attain it while sitting in the caves of the mountains, or when wandering constantly through forests and deserts, keeping themselves in the wilderness apart from the haunts of men. Yogis and ascetics blow Sing (a horn) or Shankha (a shell), which awakens in them this inner tone. Dervishes play Nai or Algosa (a double flute) for the same purpose. The bells and gongs in the churches and temples are meant to suggest to the thinker the same sacred Sound, and thus lead him towards the inner life.

"This Sound develops through ten different aspects because of its manifestation through ten different tubes of the body; it sounds like thunder, the roaring of the sea, the jingling of bells, running the water, the buzzing of bees [humming], the twittering of sparrows, the Vina, the whistle, or the sound of Shankha [conch shell or sea shell] until it finally becomes HU, the most sacred of all sounds." (Inayat Khan, The Mysticism of Sound)

Shiv Brat Lal: "The devotee in his spiritual journey upwards hears sweet melodies which attract him. The melodies are a powerful magnetic force which draws the attention inwards and makes it fully attuned to proceed up and up. We hear external instrumental music like the sitar, sarangi, violin, harmonium, fiddle, flute and veena. We become attracted by them and almost acquire a semi-rapturous condition. One can well imagine how charming the Dhun-Atmic Shabda (internal Music) emanating from both subtle and causal regions can be. It is a thousand times more enchanting and absorbing! All one needs is to get the know-how of this simple method of the Saints."

Non-Attachment, Even to One's Own Spiritual Path

Non-Attachment, Even to One's Own Spiritual Path

Non-attachment is liberating, and to the ears it might sound strange to say this perhaps but, one of the greatest gifts is to be non-attached even to one's "own" spiritual path in order to truly be a devotee of it. It's essentially like saying, give up Christianity in order to follow Christ. There is wisdom in remaining aloof from organizational politics, intrigue in the palace court and institutions, in order to be a sincere lover of the Beloved. Good to be on guard about overbearing mental impulses and attachments. No putting on airs -- in simplicity there is genuineness. When he first arrived in Hathras, Tulsi Sahib at night slept in the hollow of a banyan tree that was located about a mile out of town. In that spot he also spent much time in meditation.

The Buddha was once asked: "To what extent can a person be a speaker of the Way?" He answered: "If a person teaches the Way in order to transcend the tyranny of material things and to teach how to transcend feelings, perceptions, impulses, and consciousness -- teaching non-attachment with regard to these -- then that person can be called a speaker of the Way. If he is himself trying to transcend the pull of the material world and to feel non-attachment toward it, then it is fitting to say he is living in accordance with the Way. If he is liberated by this transcendence and non-attachment, then you can say he has found Nirvana here and now. (Samyutta Nikaya)

"Effortlessly" by John Astin, Youtube Music Video:
http://www.youtube.com/watch?v=sGLCprEizRE

The truth is that happiness
already exists right here,
in all things appearing
each thought and every feeling,
that blow like the wind inside
the vastness that's looking
from no place and everywhere
the vastness is loving each moment
appearing and resolving effortlessly.

Awareness shines, so effortlessly.
No beginning, no end, unceasingly.

Ten 2009 Sant Mat Satsang Podcasts Available at Blog Talk Radio

The Magnificence of Inner Sound Meditation, By Swami Achyutanand

The Magnificence of Inner Sound Meditation (Nada Dhyan), By Swami Achyutanand Ji Maharaj



Sant Mat Mysticism Blog:
http://santmat.gaia.com/blog




Below are translated excerpts from the book, "Vindu – Nada Dhyan", authored by the octogenarian Sant Revd. Swami Achyutanand Ji Maharaj, one of the eldest living disciples of Maharshi Mehi Paramhans, as well as an eminent scholar in the tradition of Santmat founded by Sant Tulsi Sahab of Hathras. Swami Ji has had the rare fortune of very prolonged close serving association of more than three decades with Maharshi Mehi who appointed him as the founder editor of the spiritual monthly "Shanti Sandesh" (Message of Peace) published by Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India. Swami Achyutanand Ji even at this ripe age has dedicated his life to propagating the ideals of Santmat by widely travelling across the length and breadth of India, his mother country. He has a number of books to his credit like, "Vindu – Nada Dhyan", "Santmate Ki Baten", "Navadha Bhakti", "Bandaun Guru Pad Kanj", "Maharshi Mehi Ke Ashirwachan Aur Upadesh", "Sukti Sudha Sagar", etc. He also is the current editor of the quarterly "Adhyatma Prakash" (Light of Spirituality) published by Maharshi Santsewi Dhyan Yogashram, Agarpara, Kolkata, India.

- Translated into English by Pravesh K. Singh

(http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh)



The Magnificence of Nada Dhyan (Inner Sound Meditation)

It is essential to practice bindu-dhyan, Drishti Yoga -- the Yoga of Inner Light -- before doing Nada–Dhyan [Yoga of Inner Sound], because with continued practice of Drishti Yoga (meditation on the Inner Light), the ability to practice Nada meditation is truly gained. The mind gets completely controlled with Nada–dhyan. The mind does not merely become controlled, it actually dies down. Sant Charandas Ji has depicted it exquisitely:

"jabase anahad ghora sunI |
indri thakit galit mana hUA, AshA sakal bhunI||"

[Since when I perceived the Divine Sound echoing within, all the organs became completely quiet, the mind got dissolved, and all longings ceased. ]

How did this happen? Charandas Ji further elaborates,

"ghUmat naina shithil bhayi kAyA, amal jo surat sanI |
roma roma Ananda upaj kari, Alas sahaj bhanI ||"

This means, on turning the Drishti (vision or gaze) inward (i.e. practicing Drishti Yoga), and on perceiving the Inner Sound, the body turned motionless, every pore of it got soaked in Divine bliss, and all lethargy, quite naturally, fled away.

It is why Kabir Sahab taught,

"shabda khoji mana basa karai, sahaja yoga hai yehi |
satta shabda nija sAra hai, yaha to jhUThI dehi ||"

[Subjugate the mind by finding the Inner Sound; this is the sahaja (natural) yoga.] |
The True or Unstruck Word is our essence; this body of ours is otherwise illusory or impermanent. ||]

Sant Charandas Ji further says,

"karate anahad dhyAn ke, Brahma rUpa hoi jAya |
Charandas yon kahata hai, bAdhA saba miT jAya ||"

[By meditating on the Word, the practitioner becomes the same as God or Brahman. |
Practicing this way, says Charandas Ji, all obstacles are removed. ||]

In the Nadabind Upanishad it has been said about the Inner Sound (Nada) meditation that,

"sarvachintAm samutsrijya sarvachesTA vivarjitah |
nAdamevAnusandAdhyAnnAde chittam vilIyate ||
nAdAsaktam sadA chittam vishayam na hi kAnkshati |"

That is, sidelining all worries and all efforts, one should mainly focus on the exploration of Nada; by doing thus the mind gets dissolved in the Nada, and the mind thus absorbed in the Nada does not crave anymore for the sensory objects.

Nada itself is Brahma. We should absorb our mind in this very Nada. Shrimadadya Shankaracharya has stated in Yogataravali:

"sadA shivoktAni sapAdalakshyalayAvadhAnAni vasanti loke |
nAdAnusandhAna samAdhimekam manyAmahe mAnyatamam layAnAm ||
nAdAnusandhan namostu tubhyam tvam manmahe tattvapadam layAnAm |
bhavatprAsAdAt pavanena sAkam vilIyate VishNupade mano me ||
sarva chintAm parityajya sAvadhAnena chetasA |
nAda evAnusandheyo yoga sAmrAjyamichchhatA ||"

[Lord Shiva, the propounder of the Yoga Shastra, has listed 1,25,000 ways of dissolution of mind. |
Amongst these Nadanu-sandhana (meditation on the Inner Sound) is the best, as well as the easiest way. ||
I bow to thee, O Nada! You lift me on to the Highest Throne. |
It is only with your grace that my prANa-vAyu (vital life-air) and my mind get dissolved in the Highest echelon of the Supreme Lord. ||
(Therefore,) renouncing all sorts of worries and with an alert and focussed mind...|
Those who yearn for the union with the Highest should meditate on the Divine Sound within. ||]

Balayogi Shri Bala Swami Ji Maharaj has beautifully expressed his views regarding Nada-dhyana, "This is such a means that enables us easily experience that supreme bliss that is our very own. Nada has a unique power. All of us know of the joy we experience while listening to melodious music in the outer world, but so unique and unparalleled is the bliss of this Inner Melody that the mind gets completely dissolved, and all its cravings get annihilated."

`indriyANAm manonAtho manonAthastu mArutah |
mArutasya layo nAthah sa layo nAdamAshritah ||'

[Mind is the master of all the organs; prANavAyu (vital life-air) is the lord of the mind. |
`Manolaya' (dissolution or absorption of mind) is the boss of prANavAyu, and this dissolution is accomplished with the help of Nada, the Inner Sound.||]

Perseverance in the practice of Nadanu-sandhana leads to the dissolution of the mind. By sitting in a proper posture and consistently practicing looking within, with the eyes closed, one gets to listen to the Nada." (Kalyana Yoganka, p 325)

Sant Kabir sings prolific praise of Shabda-sadhana or Nada-dhyana:

"Kabir shabda sarIr mein, bin gun bAjai tAnt |
bAhar bhItar rami rahA, tAtein chhoTI bhrAnti ||
 shabda shabda bahu antarA, shabda sAra kA sIr |
 shabda shabda kA khojanA, shabda shabda kA pIr ||
shabda shabda bahu antarA, sAra shabda chita deya |
jA shabdai sAhaba milai, soi shabda gahi leya ||
 shabda shabda sab koi kahai, wo to shabda videha |
 jibhyA par Awai nahIn, nirakhi parakhi kari deh ||
shabda hamArA Adi ka, pala pala kariye yAda |
anta falaigI mAnhi kI, bAhar kI sab bAda ||
 yahi baDAi shabda kI, jaise chumbak bhAya |
 binA shabda nahin ubarai, ketA karai upAya ||
shabda binA sruti AndharI, kaho kahAn ko jAya |
dvAra na pAvai shabda kA, firi firi bhaTakA khAya ||"

[The Word, says Kabir Sahab, keeps ringing in the body |
It is pervading within and without; this alone can destroy all confusion. ||
There are many Words, each different from the other, the Quintessential Word is the crown of all. |
One Word is explored through the other, as one Word is the Guru of (or leads to) the other. ||
Words are much different from each other; focus yourself on to the Quintessential Word. |
Grasp that Word that would take you to the Supreme Lord. ||
Though everyone talks of the Word, that Word is without form. |
 The tongue can't pronounce it; it has to be perceived within the body. ||
The Word has been there before we came into being, remember (meditate on it) constantly.|
This Word alone that is found within will prevail in the end, rest all being of least significance. ||
The beauty of the Word is that it acts like a magnet. |
 One can't be liberated without the Word however hard one might try. ||
The soul is blind without the Word, knowing not which way to go. |
Not finding the Word, the soul keeps wandering again and again. ||]