God and You, the Observer -- Light and Sound on the Path
NOTE: To enjoy all the photos, art and icons accompanying the various spiritual quotes below, if you're viewing this via email, always click: "Display Images", or "Show Images".
"Despite all we've gained in this scientific age, we've lost something important. Even in a roomful of neighbors, it's highly unlikely that everyone will have the same mental picture of large-scale reality and even more unlikely that any of their pictures is based on real evidence. We're divided on the most fundamental question of any society: what universe are we living in? With no consensus on this question and no way even to think constructively about how we humans might fit into the big picture, we have no big picture. Without a big picture we are very small people."
"Scientific cosmology, unlike traditional cosmologies, makes no attempt to link the story of the cosmos to how human beings should behave. It is the job of scholars, artists, and other creative people to try to understand the scientific picture and to perceive and express human meanings in it. A living cosmology for 21st-century culture will emerge when the scientific nature of the universe becomes enlightening for human beings."
"To the extent that people around the world accept scientific reality, they argue, we have grounds for agreement for the first time on a shared creation story based on modern cosmology and biology." (images and quotes above are from New-Universe 'dot' org)
* PODCAST: Sant Mat Satsang Edition -- Various Readings Accompanied with Sitar, Flute, and Tablas: Upanishads, Guru Nanak in the Sikh Scriptures, Kirpal Singh, Some Thoughts About Thought (Manas/Mind). Readings from the Buddha, Dhammapada, Dadu, and Namdev. Readings from Rumi, Kabir, and Radhasoami on the nature of God (the Ocean of Love) -- Spiritual Awakening Radio -- Program Length: 60 Minutes. Click to Stream or Download. At the following page, right-click on link to save MP3 file:
"In the religion of the Saints [Sant Mat] the relationship between the Supreme Being and the soul is that of Ansi and Ansa*." (Saying of Swami Ji Maharaj, Sar Bachan Prose, Book Two) *NOTE: An 'Ansa' is an emanation. 'Ansi' means the Source of 'Ansas'. As with other schools of spirituality, in Sant Mat Mysticism souls are drops from the Ocean of Love, or described as God-particles: sparks or rays of the One Light. Souls are part of the One.
"The One is the foundation of all other things and gives them, at one and the same time, existence and location." (Plotinus, the Father of Western Mysticism)
"It is by The One that all beings are beings." (Plotinus)
"Souls are responsive one to another because they all come from the same soul –- The Soul." (Plotinus)
Rumi says: "I am merely a guest born in this world, to know the secrets that lie beyond it."
The Many and The One
We may conceive of a complicated multi-verse of bubble universes and big bangs, higher planes, trillions of light-years of space and time, vast epochs or yugas, multiple realities or dimensions, lokas, lotuses, and khands, yet there is a Simplicity behind and beyond the multiplicity. There is a Formlessness behind and beyond all forms. There is the Lord of the Soul (Sat Purush Anami, Radhasoami). No matter where you perceive yourself to be in the physical realm, heavens, hells, dream states, astral, causal, universal mind, etheric or some other level of inner space -- wherever you may be, know that you are the observer (attention faculty of the soul, surat, atman) and know the Supreme Soul is there with you. Remember this! This is the message of remembrance, awakening, simran. This is the message of the Masters, the Sants, Sufis and Gnostics.
Rumi: "I once had a thousand desires, but in my one desire to know you, all else melted away."
"Look within your heart, for there you will find both Karim and Ram; All the men and women of the world are His living forms. Kabir is the child of Allah and of Ram: He is my Guru, He is my Pir." (Kabir)
"You are pervading and permeating all places and inter-spaces, O Creator. You made all that has been made. You created the entire universe, with all its colors and shades; in so many ways and means and forms You formed it. You are the support of the unsupported. In all places and inter-spaces you are the Giver, the Great Giver. Everywhere I look, You are. Lord, You have no end or limitation. You are pervading and permeating all places and inter-spaces; reflecting upon the Word of the Guru's Shabad, You are found." (Adi Granth, Sikh Scriptures, Gurbani)
"Beneath the great umbrella of my King millions of suns and moons
and stars are shining!
He is the Mind within my mind: He is the Eye within mine eye.
Ah, could my mind and eyes be one! Could my love but reach to my
Lover! Could but the fiery heat of my heart be cooled!
Kabir says: 'When you unite love with the Lover, then you have
love's perfection.'" (Kabir)
"The Merciful Supreme Being and Sant Satguru reveal to their true parmarthi jivas [spiritual souls, initiates, disciples, chelas] that they are Chaitanya [Spirit, Consciousness], are the Ansas [particles, rays, emanations] of the Supreme Being. They should therefore establish their connection with their Father-Mother who is the Supreme Chaitanya and make this connection much more intimate, so that they may attain His Region i.e. the Realm of Pure Spirit, where there is no Maya [illusion], and attain the joy and bliss of His Darshan [divine Vision]. People have been advised to perform the practices of Surat Shabda Yoga Marg [the way of inner Light and Sound Meditation]. The practice of Surat Shabda Yoga, which has been mercifully revealed by the Saints in this age, is beneficial for all jivas [souls]." (Prabha Sharma, Associate Professor, Department of Sanskrit, DEI, Agra, from, "Spiritual Consciousness Studies" -- Spircon 2010 document)
Meditate. It's bigger on the inside!
"Shut your eyes and change to and wake another way of seeing, which everyone has but few use." (Plotinus)
"It is now time, leaving every object of sense far behind, to contemplate, by a certain ascent, a beauty of a much higher order; a beauty not visible to the corporeal eye, but alone manifest to the brighter eye of the soul, independent of all corporeal aid." (Plotinus)
"The Masters say that two things are essential for success on the spiritual path: first a genuine urge, a passion for it; and second, regular practice. If either one of these is lacking, our efforts will not be fruitful." (Kirpal Singh)
"Those who meditate on the Eternal, like the great ones have done, will discover the Eternal Teacher, residing in their own hearts." (Kabir)
Within this earthen vessel are bowers and groves, and within it
is the Creator:
Within this vessel are the seven oceans and the unnumbered stars.
The touchstone and the jewel-appraiser are within;
And within this vessel the Eternal soundeth, and the spring wells
Kabir says: "Listen to me, my Friend! My Beloved Lord is within."
"The One does not strive to encircle us, but we strive to encircle it. We always move round the One, but we do not always fix our gaze upon it: we are like a choir of singers who stand around the conductor, but do not always sing in time because their attention is diverted to some external object; when they look at the conductor they sing well and are really with him. So we always move round the One; if we did not, we should be dissolved and no longer exist; but we do not always look towards the One. When we do, we attain the end of our existence, and our Repose, and we no longer sing out of tune, but form in very truth a divine chorus round the One. In this choral dance the soul sees the fountain of life and the fountain of Spirit, the source of being, the cause of good, the root of soul." (Plotinus)
"Unless we overcome the magnanimous challenge of procrastination and curb the ever-rising tide of mental activity during meditation, we cannot reach our Noble (arya) destination (state of unity with God). The un-vigilant practitioners usually become engrossed in thoughts or fall sleep. These formidable passes must be crossed for success." (Swami Sant Sevi 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." (Swami Sant Sevi Ji Maharaj)
From Darkness to Light, by Swami Bhagirath Baba
On closing eyes everyone sees the darkness inside no matter whether they belong to one creed, caste, country or another, be they young, old, male, female, scholar or illiterate. This darkness has not been created by humans or gods. This darkness has been created by the Supreme Sovereign God. There are three layers (coverings) over the Jeeva-atmaa (Individual Soul). Those are: darkness, Light and Sound. Darkness is the shadow of the Light. This darkness is the first layer that the Jeeva (Individual Soul) or all beings encounter. One who crosses this layer of darkness through a special kind of meditation sees the inner Light within oneself.
This inner Light is called Aatma-Aalok (Light of the Self) or Brahma-Prakash (Divine Light). On achieving this, the Divya-Drishti (Divine Eye, Third Eye) opens completely. While mentally gazing into the darkness that one sees with eyes closed, one should repeat the guru-instructed mantra. This process is called Maanas Jap [simran].
If the Jaapak (practitioner of Jap [simran]) repeats the Jap while doing worldly work as well as practices Jap sitting in a secluded place with love and faith, he/she begins to see divine visions, or hear auditions in the inner sky (the region within where darkness normally appears when one's eyes are closed). (Swami Bhagirath Baba)
The Lord is in me, the Lord is in you, as life is in every seed.
O servant! put false pride away, and seek for Him within you.
A million suns are ablaze with light,
The sea of blue spreads in the sky,
The fever of life is stilled, and all stains are washed away;
when I sit in the midst of that world.
Hark to the unstruck bells and drums! Take your delight in love!
Rains pour down without water, and the rivers are streams of
One Love it is that pervades the whole world, few there are who
know it fully:
They are blind who hope to see it by the light of reason, that
reason which is the cause of separation --
The House of Reason is very far away!
How blessed is Kabir, that amidst this great joy he sings within
his own vessel.
It is the music of the meeting of soul with soul;
It is the music of the forgetting of sorrows;
It is the music that transcends all coming in and all going
When I am parted from my Beloved, my heart is full of misery: I
have no comfort in the day, I have no sleep in the night. To
whom shall I tell my sorrow?
The night is dark; the hours slip by. Because my Lord is absent,
I start up and tremble with fear.
Kabir says: "Listen, my friend! there is no other satisfaction,
save in the encounter with the Beloved." (Kabir)
bhai koi satguru sant kahawai
He is the real Sadhu, who can reveal the form of the Formless to
the vision of these eyes:
Who teaches the simple way of attaining Him, that is other than
rites or ceremonies:
Who does not make you close the doors, and hold the breath, and
renounce the world:
Who makes you perceive the Supreme Spirit wherever the mind
Who teaches you to be still in the midst of all your activities.
Ever immersed in bliss, having no fear in his mind, he keeps the
spirit of union in the midst of all enjoyments.
The infinite dwelling of the Infinite Being is everywhere: in
earth, water, sky, and air:
Firm as the thunderbolt, the seat of the seeker is established
above the void.
He who is within is without: I see Him and none else.
In the beginning was He alone, sufficient unto Himself: the
Formless, colourless, and unconditioned Being.
Then was there neither beginning, middle, nor end;
Then were no eyes, no darkness, no light;
Then were no ground, air, nor sky; no fire, water, nor earth; no
rivers like the Ganges and the Jumna, no seas, oceans, and waves.
Then was neither vice nor virtue; scriptures there were not, as
the Vedas and Puranas, nor as the Koran.
Kabir ponders in his mind and says, "Then was there no activity:
the Supreme Being remained merged in the unknown depths of His
The Guru neither eats nor drinks, neither lives nor dies:
Neither has He form, line, colour, nor vesture.
He who has neither caste nor clan nor anything else -- how may I
describe His glory?
He has neither form nor Formlessness,
He has no name,
He has neither colour nor colourlessness,
He has no dwelling-place.
Kabir ponders and says: "He who has neither caste nor country,
who is Formless and without quality, fills all space."
The Creator brought into being the Game of Joy: and from the word
Om the Creation sprang.
The earth is His joy; His joy is the sky;
His joy is the flashing of the sun and the moon;
His joy is the beginning, the middle, and the end;
His joy is eyes, darkness, and light.
Oceans and waves are His joy: His joy the Sarasvati, the Jumna,
and the Ganges.
The Guru is One: and life and death, union and separation, are
all His plays of joy!
His play the land and water, the whole universe!
His play the earth and the sky!
In play is the Creation spread out, in play it is established.
The whole world, says Kabir, rests in His play, yet still the
Player remains unknown.
"To whom shall I go to learn about my Beloved? Kabir says: 'As you never may find the forest if you ignore the tree, so He may never be found in abstractions.'
"O man, if thou dost not know thine own Lord, whereof art thou so
Put thy cleverness away: mere words shall never unite thee to
"He who is within is without: I see Him and none else," says Kabir.
There is a strange tree, which stands without roots and bears
fruits without blossoming;
It has no branches and no leaves, it is lotus all over.
Two birds sing there; one is the Guru, and the other the
The disciple chooses the manifold fruits of life and tastes them,
and the Guru beholds him in joy.
What Kabir says is hard to understand: "The bird is beyond
seeking, yet it is most clearly visible. The Formless is in
the midst of all forms. I sing the glory of forms." (Kabir)
On Sant Mat Meditation Practice, Including Pratyahara, by Swami Achyutanand Baba
The practitioner should sit in a comfortable posture holding his [or her] body, neck and head motionless in a straight line, closing mouth and eyes. First practice manas japa ([simran] -- mentally reciting or chanting -- without using or moving the lips or the tongue -- the sacred mantra given by the Guru, repeatedly with the fullest attention and alertness). This should be followed by manas dhyana ([dhyan] fixedly gazing at the visualized form of the Guru within us, keeping our eyes closed). Practicing thus regularly and with sincere love, the mind gets purified.
Pratyahara: Bringing the Wandering Mind Back to Focus During Meditation
The mind is, by its very nature, fickle and prone to frequently straying from manas japa and manas dhyan. If that happens while meditating, it should be immediately brought back to focus on its due target. Thus perseveringly practicing pratyahara (the process of applying the mind back, again and again every time it drifts away, to the selected target), the mind slowly gains in strength and is able to hold or stick to its goal. With the mind getting focused thus, the inner Current, the Current of Light, is subsequently easy to grasp, facilitating the journey ahead. (Swami Achyutanand Baba, Yoga of Inner Light and Sound)
Swami Bhagirath Baba on Spiritual Practice
The practitioner, if he sits for meditation, always must keep his/her head, neck and spinal cord (back) completely straight. The respiration process will naturally become slowed if one sits straight, and thus it is a helping factor in meditation and Jap......
Sants/yogis have fixed times of meditation. Those times are: 1) in the pre-dawn, i.e. three hours before sun rise, 2) after taking a bath during the day [mid day], and 3) during the evening (after the sun sets). Meditation done in these three time is called Trayakaal Sandhyaa (thrice-daily meditation). A practitioner must sit for meditation in these three times, and also should do Maanas Jap (repeating the Guru-instructed mantra), or Maanas Dhyaan (involving mind in visualizing Guru's form inside), while doing worldly work.
In the evening just before going to bed, the practitioner should sit in meditation for two to four minutes and then go to sleep. A practitioner can continue Maanas Jap or Maanas Dhyaan or keep his/her vision straight inside with closed eyes laying in bed.
This practice protects one from terrible, unpleasant dreams, and on the other hand the practitioner can be benefited with the appearance of sages/sants or Satsang in the dream state. The appearance (seeing) of sants/sages in the dream state is an indication of spiritual-upwardness (progress). A meditation practitioner who does meditation in pre-dawn very carefully, should not take a heavy meal in the night. Meals should not be hard-to-digest. Easily digestible meals and that also are light in amount should be taken in the night so that the practitioner can get up early at the pre-dawn time. This habit keeps the body sound and healthy. Most reverent Guru Maharaj (Maharshi Mehi) says, "Sound mind lives in Sound body and worship is done only by the sound mind." So, a practitioner should control his/her meals.
A practitioner should close both eyes and mouth at the time of meditation. If he/she would be speaking and seeing the outer world with open eyes, he/she could not do the practice of meditation. On closing eyes everyone sees the darkness inside no matter whether they belong to one creed, caste, country or another, be they young, old, male, female, scholar or illiterate. This darkness has not been created by humans or gods. This darkness has been created by the Supreme Sovereign God. There are three layers (coverings) over the Jeeva-atmaa (Individual Soul). Those are: darkness, light and sound. Darkness is the shadow of the Light. This darkness is the first layer that the Jeeva (Individual Soul) or all beings encounter. One who crosses this layer of darkness through a special kind of meditation sees the inner Light within oneself.
This inner Light is called Aatma-Aalok (Light of the Self) or Brahma-Prakash (Divine Light). On achieving this, the Divya-Drishti (Divine Eye, Third Eye) opens completely. While mentally gazing into the darkness that one sees with eyes closed, one should repeat the guru-instructed mantra. This process is called Maanas Jap. While doing this, neither the lips nor the tongue are oscillated. Instead, the mantra (an alphabetical name given by Guru) is repeated within by the mind. This Jap is actually a kind of meditation. Repeating the mantra through the mind is for the purpose of calling the Ishta ([one's Ideal], tutelary deity, most beloved, Sadguru) near oneself. So, Jaapak (the practitioner who does Jap) should perform Jap with great love. He (Ishta, Guru) becomes happy and merciful if one does Jap with immense love and devotion, and he appears at his desire.
The practitioner who does Jap sitting in a secluded place with the right method and immense love, becomes the excellent devotee. Sant Charan Das says:
"Sakal shiromani naam hai, sab dharman ke maahi |
Ananya bhakta wah jaaniye, sumiran bhoolai naahi ||"
[Name (Jap) is the crown of all and has been described in all creeds. Know that person as the superior devotee who never forgets Jap. ]
By doing Jap, the mind and heart become devotionally pure, morale is uplifted. One gets strength in inner meditation -- Japaat Siddhi (divine power after getting perfection in Jap) is obtained. By doing Jap, so much sanctity begins to flow within the body and mind of the practitioner (Jaapak) that the note or wave of Jap (mantra the practitioner chants) penetrates whatever the practitioner touches.....
If the Jaapak (practitioner of Jap) repeats the Jap while doing worldly work as well as practices Jap sitting in a secluded place with love and faith, he/she begins to see divine visions, or hear auditions in the inner sky (the region within where darkness normally appears when one's eyes are closed). We see fire-flies (glow-worms: a kind of insect which glows at intervals in the darkness) in the bushes or under a tree. Similar to that, the Jaapak (practitioner) glimpses other visions at the time of Jap. Sometimes the vibration of the mantra which the practitioner repeats, is heard emitting from each small hair of his or her body. The practitioner gets such feelings only when he/she does Jap with strong concentration being dejected from the world. It has been cited in Aranya Kand of Maanas Peeyush (a holy book):
"Mano madhye sthito mantro mantram madhye sthitam manah |
Mano mantram samaayogo jap ityabhidheeyate ||"
[When mantra be merged in the mind, and mind be merged in mantra, such fusion of mind and mantra is called Jap. Most revered Guru Maharaj (Maharshi Mehi) says regarding Jap:
"sarva kshan guru man jaun 'Mehi' rahai ho |
nischay nirvaana hoy sant sab kahai ho ||"
[Maharshi Mehi says, "When the mind remains attached with Guru all the time, he/she gets salvation with certainty -- all the Sants say this. ] Jap should be incessant like the flow of mustard oil. When a person falls in distress, no one is helpful in the world; even his/her own relatives leave them in that grim situation. If he/she does Jap with great devotion and faith, then calamity (adversity) runs away like fire removes the shivering cold! The practitioner inclines towards asceticism and achieves Japaat Siddhi (power of perfection in Jap). Jap rectifies the erred deeds. Goswami Tulsi Das writes in Ram Charit Maanas, Baal Kand:
"japahi naam jan aarat bhaaree |
Mitahin kusankat hohin sukhaaree ||"
[If the person repeats the name in Jap with love, distress is destroyed and one lives in happiness.]
Jap is capable of accomplishing all desires. Jap purifies the heart infected by lust, greed, anger, affection (illusion), etc... That's why the Guru-instructed mantra is very holy. The practitioner gets purification of heart naturally by practicing Jap. The mantra instructed by Guru is very short in alphabet, but if the practitioner gets perfection in Jap, all the gods and goddesses are bewitched by the power of the practitioner -- Goswami Tulsi Das says:
"mantra param laghu jaasu vash, vidhi hari har sur sarva |
Mahaamatta gajraaj kahan, bas kar ankush kharva ||"
The mantra has the characteristic of attraction. If the practitioner repeats the mantra, and the related form of that mantra is imagined in the mind, then that which is visualized assumes a vague form. Eventually the practitioner comes to see that real form quite clearly in the inner sky during meditation. (Swami Bhagirath Baba)
Hidayatnama (Esoteric Instructions, Bachan 21 of Sar Bachan Poetry, Volume One) by Swami Ji Maharaj (Sant Radhasoami Sahib)
Note: There is a link to the GLOSSARY of Radhasoami terms at the Sant Mat Library, which is always useful to consult whenever reading the Sar Bachan volumes, Prem Patra, Prem Bani or other spiritual classics of Agra Radhasoami. See link to the library above.
REVELATION GIVEN OUT IN THE COURSE OF TEACHINGS IMPARTED ABOUT THE VALUE OF ASSOCIATION WITH, AND SERVICE OF, THE PERFECT GUIDE, AND ABOUT THE DIFFERENT GRADES OF ADEPTS, AND INSTRUCTIONS ABOUT THE PRACTICE OF SHABD, AND THE SECRETS OF SHABD MARG (YOGA), WITH DETAILS OF THE STAGES ON THE JOURNEY TO THE HIGHEST REGION.
This discourse is meant for those who are desirous of finding the Supreme Being, and who are true seekers and want to know which religion is the highest and which path is the most sure and direct. They should minimise their worldly attachments. In other words, leaving the care for wealth, wife and children to fate they should give paramount importance to the company of saintly persons. And out of saintly persons, the company of that Adept should be adopted, who is a practitioner of Surat Shabd or of Drishti (sight), that is to say, who is conversant with the technique of the Yoga of Surat Shabd, has perfected the practice of withdrawing the spirit currents from the pupils of the two eyes, and of uniting them, and who performs the practice of raising the spirit, by hearing, internally, celestial sounds. In case an Adept of this class is not available, they should search out one who performs the practice of 'striking the solar plexus with Name' (repeating the Holy Name in a particular manner at the heart centre), or one who performs the practice of 'breath control'. The company of such a person would also purify the heart, curb evil propensities and confer some inner joy. But the ascension of the spirit can be achieved through the practice of Surat Shabd Yoga alone. It behoves the seeker to develop love and devotion for such a personage, to perform His service with zeal, to solicit His attention and kindness by rendering service of all kinds with body, mind and wealth, and to gaze at His eyes continuously for an hour or two, without letting the eye-lids close, as long as possible. The duration of this practice should be prolonged day by day. Whenever He casts His benign gaze on you, your heart will be purified. When, in His grace, He initiates you into the secrets and methods of the practice referred to above, your spirit will begin to catch hold of the celestial sounds. You should perform this practice daily, twice, four times or as many times as you find time. If your mind gives rise to delusions and wanderings, prayers should be offered to Sant Sat Guru and the practice should be performed with greater effort. Guru's kindness and your application would certainly result in progress day by day. It is not proper to be hasty or impatient, because haste makes waste, and is characteristic of the devil.
Whatever is achieved gradually is beneficial, and whatever is acquired pronto does not last, because such an acquisition is the gift of Satan. Whatever is obtained from the Merciful Guru endures. All this refers to external modes of devotion. The inner state and the stages to which Sants have access are described below.
When your eye turns inward in the brain and you see the firmament within, and your spirit leaves the body and rises upward, you will see the Akash in which is located Sahas-dal-kanwal, the thousand petals of which perform the various functions pertaining to the three worlds. Its effulgence will exhilarate your spirit. You will at that stage, witness Niranjan, the lord of three worlds. Several religions which attained this stage and took the deity hereof to be the lord of all, were duped. Seeing the light and refulgence of this region they felt satiated. Their progress was stopped.
They did not find the guide to higher regions. Hence they could not proceed further.
At the apex of this Akash, there is a passage which is very small like the eye of a needle. Your Surat (spirit) should penetrate this eye. Further on, there is Banknal, the crooked path, which goes straight and then downward and again upwards. Beyond this passage comes the second stage.
Trikuti (region having three prominences) is situated here. It is one Lakh Yojan in length and one Lakh Yojan in width. There are numerous varieties of glories and spectacles at that plane which are difficult to describe. Thousands of suns and moons look pale in comparison to the light there. All the time, melodious sounds of Ong Ong and HOO HOO [HU], and the sounds resembling thunder of clouds, reverberate there. On attaining this region, the spirit becomes very happy, and purified and subtle. From here onward, it becomes cognizant of the spiritual regions.
After having enjoyed the bliss of this region for some time, the spirit goes up one crore Yojans and reaches Sunn, the third stage. Mohammedan Faqirs (Saints) have called it "Lahoot." It is indescribable. Here, the spirits enjoy great beatitude. The refulgence of this region is twelve times that of Trikuti. Pure pools of ambrosia, called "Mansarovar", abound here. There are innumerable flower pots and gardens.
Spirits, like beauties, dance at various places. There are pleasing and sweet victuals, all savoury and fresh, and sonorous and musical strains can be heard everywhere. All this bliss can be experienced by the spirit only when it reaches there. It cannot be described. At every place, fountains of nectar are at play, in other words, pools of nectar are overflowing and streams of nectar are gushing out. How can one describe the splendour and decoration of this region? There are platforms of diamonds, beds of emeralds According to some it is equal to one thousand Kos or two thousand miles and plants of jewels, all studded with rubies and precious stones. Bejewelled fish, swimming in pools there, display their beauty and ornamentation and their glitter and sheen attract attention. Beyond this, there are innumerable palaces of crystals and mirrors, in which spirit entities reside at their respective spots, as allocated by the Lord. They witness and exhibit ever changing revels. In Hindi, they have been described "Hansa Mandlies". The decoration and embellishment of these regions can be appreciated only by seeing them. The entire creation there is purely spiritual. It is free from material constituents. The denizens, there, are spiritual and free from physical taints. Full particulars of these regions are known only to Sants. It is not meet to describe them in greater detail.
Having sojourned there and having enjoyed the glory thereof for a very long time, the spirit of this Faqir moved on, in accordance with the instructions of the Guides. After traversing five arab and seventy five crore yojans upward, the spirit entity effected ingress into the bounds Hahoot and witnessed the panorama of that region. There an expanse of ten Neel is enveloped in darkness. The depth of this dark region cannot be fathomed. The spirit went down one kharab yojans, still the bottom was nowhere to be found. Then the spirit turned upward and proceeded on the path chalked out by Guru. It was not considered advisable to go down right to the bottom of this region This region is calledra Maha-sunn. There are four extremely subtle sub-regions there, the secrets whereof have not been revealed by any Sant. There are prison cells for the condemned spirits ejected from the court of the True Supreme Being. Although these spirits are not subjected to any trouble and they perform their functions by their own light, yet, as they do not get Darshan of the Lord, they are restless. However, there is a way of their remission also. Whenever Sants happen to pass that way with spirits reclaimed from the lower regions, some of these spirits fortunately get Their Darshan. Such spirits go along with the Sants who very gladly take them to the court of the Lord and get them pardoned.
The spirit, thereafter, went to Hootal Hoot, which, in Hindi, has been described as Bhanwargupha. There is a rotating swing here which is all the time in subtle motion, and the spirits ever swing on it. All round, there are innumerable spiritual islands from which the sounds of "Sohang Sohang" and "AnaHOO AnaHOO" rise all the time. Spirit entities playfully and rapturously enjoy these sounds. Other characteristics of this region cannot be reduced to writing, as they can be realized by the spirit only when it reaches there by performing Abhyas [the meditation practices]. Hence it is necessary to continue the practice of this mode of devotion and it is called the Shabd (sound) practice. Do not give it up.
Having witnessed spectacle of this region, the spirit entity proceeded upward and went on ascending. Whiffs of scents of various kinds and sweet fragrance of sandal were enjoyed by the spirit and the melodies of flutes were heard, while it proceeded onward. On crossing this plane, the spirit entity reached the outpost of Sat Lok, where melodious sounds of "Sat Sat" and "Haq Haq" were heard coming out of the Bin. On hearing this, the spirit penetrated further rapturously. There rose to view silver and golden streams full of nectar, and vast gardens, each tree thereof being one crore-Yojans in height. Crores of suns and moons hang from them as flowers and fruits. Innumerable spirits and Hansas sing, chatter and play on those trees like birds. The wondrous beauty of this region is ineffable. While enjoying it, the spirit entered Sat Lok and came into the presence of Sat Purush.
Now as regards the glory of the person of Sat Purush, each hair of His is so brilliant that crores of suns and moons look pale in comparison. When such is the refulgence of each hair, how is it possible to describe the glory of all His hair, and where are the words to describe the beauty and glory of His entire person? How can one describe His eyes, nose, ears, face, hands and feet? They are all nothing but refulgence, even to describe them as oceans of refulgence does not give even the remotest idea.
The expanse of Sat Lok is one padam Palang, a Palang being equal to Triloki in vastness. Hence it is difficult to imagine the stupendous vastness of Sat Lok. There dwell spirit entities called Hansas who enjoy the Darshan of Sat Purush, hear the music of the Bin and partake of ambrosial food.