Book Review: Philosophy of Liberation, by Maharshi Mehi Paramhans — Sant Mat Books



Book Review: Philosophy of Liberation, by Maharshi Mehi Paramhans
 

 
Mixed Media: Book Reviews, Website Reviews, Music
Reviews, By James Bean
Philosophy of Liberation E-Book Online:
http://www.Scribd.com/doc/96106920/Philosophy-of-Liberation
Copyright December 2006 — All Rights Reserved
 
“Philosophy of Liberation”
By Maharshi Mehi Paramhans
Translated by Veena Howard
Website of the Publisher (for a Hard Copy of the Book):
http://TheWayOfSages.com/new_page_6.htm
 

 
This is the first book in English featuring the teachings of Maharshi Mehi, in the lineage of Param Sant Tulsi Sahib, the famous Saint of Hathras, India. The lineage began with Tulsi. After him were several Gurus, including Baba Devi Sahib. Mehi was the chief disciple and spiritual successor of Baba Devi Sahab. Veena Howard, who was initiated into meditation practice by Mehi, tells me that more writings from this lineage of Masters will soon be published and made available to spiritual seekers in the West.
 
This is an intriguing book that provides some surprisingly technical details about meditation practice. Anyone interested in developing their own successful daily meditation practice will greatly benefit from the wisdom and depth of, “Philosophy of Liberation”, as it systematically covers all aspects of the philosophy of the path and the technical details of spiritual practice rarely ever seen in print from any source outside of India. It is not light reading, and that is precisely what I like about it! It is quite literally, THE MANUAL of Sant Mat — one of the best books ever written about Sant Mat Mysticism.
 
There are several techniques described, the specific details of which are taught to students at the time of their deeksha (initiation) into the practice:  1) developing a daily routine, the habit of meditating at the same time or times each day; 2) proper posture so that one is truly focused at the Third Eye and remains alert and awake; 3) Manas Japa (Simran), a mantra repetition of a sacred word done mentally; 4) Manas Dhyan, the technique of mentally visualizing a form of God or one’s teacher; 5) Drshti Yoga, the technique of focusing upon an Infinitesimal Point (Inner Light Meditation). This Point will eventually blossom into inner Light or visions of Light. One gazes into the middle of the darkness or the Light one sees while in meditation. Think of the Infinitesimal Point as being like a laser pointer or cursor keeping one focused. One passes from scene to scene and vision to vision always looking toward the center; 6) Nada Sadhana (Surat Shabd Yoga, Inner Sound Meditation), the practice of inner spiritual hearing; and, 7th) reaching the State of Kaivalya, Oneness with the Supreme Being in the Pure Conscious Realm. The ultimate goal is to merge into the upper level of Kaivalya known as Shabdatita [Sabtatit] Pad — the State beyond the Sound, the Ultimate Reality of God in the Nirguna or Formless State, also described with terms such as Anami (Nameless), Anadi (Soundlessness), and Ocean of Love.
 
The poet-mystic Tulsi Sahib describes it this way:
 
“There is a Being who is Inaccessible (Agam), unfathomable (Alakh), and Nameless (Anami), and who has no locality, location, and is not confined to space.”
 
Tulsi also often used the Sufi language of love or bhakti, describing this timeless spiritual State of Oneness as “the Abode of the Beloved”:
 
“On having found the teacher, I shall adopt his refuge, and I shall follow the path to the Beloved’s Abode. The way to the Beloved lies within. My heart’s desire, says Tulsi, is that my soul may meet the Beloved.” “The love-intoxicated soul is bubbling with joy. The darling of the Beloved has prepared and bedecked the bed and, imbued with the Beloved’s bliss (ananda), has cast away all bondages. The soul prepared the Beloved’s bed, and, lying there, enjoyed great bliss.” (The Shabdavali of Tulsi Sahib)
 
Excerpt on Meditation Practice from, Philosophy of Liberation
 
“A comfortable asana (pose of sitting or posture) of keeping the head, neck and trunk straight and steady is a must for meditation. Without the ability to sit in such a steady posture for prolonged periods, meditation cannot be practiced.
 
“Meditation should be practiced being alert, without being drowsy, shutting the eyes comfortably and without turning the eyeballs or pressing them in any way.
 
“The practice of meditation should be an essential part of the practitioner’s daily routine. The preferred time of meditation is Brahma-Muhurta (very early in the morning: 3:00 A.M.). [The Sikhs call this peek spiritual time of the morning "Amrit Veela", the Hour of Elixir.] Likewise one should meditate at mid-morning and then again in the evening time. While falling asleep, one should also engage his or her mind in meditation.” ////////
 
This Book Is Now Online — PDF File: E-Book: Read or Download, Philosophy of Liberation:
http://spiritualawakeningradio.com/Philosophy_Of_Liberation_Sant_Mat.pdf
 

 
 
 
 

Simran, Karma, and Gnostic Liberation — Light and Sound on the Path

Simran, Karma, and Gnostic Liberation — Light and Sound on the Path — Digest & Document of Spiritual Quotes and Sant Mat Satsang Discourses
 
 
“People toil in pursuit of earthly desires, 
but who cares for the pursuit of Truth?”
– Sant Tulsi Sahib of Hathras
 
 
 
“The teaching of the Masters aims to release the souls which have been imprisoned for in numerable ages and births, to free them from the shackles of religion and castes, to take them to Everlasting Bliss and to merge them back in their Source, the Supreme Being.” (Huzur Baba Sawan Singh)
 
 

 
 
“Free us of the karma of our lives,
Bring us back to our Original Nature
Delivered from all danger.”  – Verse from, The Jesus Sutras –
Rediscovering the Lost Scrolls of Taoist Christianity
 
 
 
“The soul answered, ‘I saw you. You did not see me nor did you know me. You mistook the garment I wore for my true Self. And you did not recognize me.’” “I was set loose from a world….. and from the chain of forgetfulness that exists in time.” – Gospel of Mary Magdalene
 

 
Hymn to the Soul (Manichaean Gnostic Liturgical Hymn)
 
Worthy are you of salvation.
To you, oh Soul of Light, will I give much counsel,
so that you may attain redemption.
 
Come, oh souls, to this ship of Light!
 
My most beloved soul, who is happy and noble,
where have you gone? Return!
Awake, dear soul, from the sleep of drunkenness
into which you have fallen!
Look upon the foes, see how they prepare death all around you!
Reach your home, the heavenly realm created by the Word,
Where you were in the beginning.
 
 
 
Soami Ji’s Encouraging Message to All Devotees of the Spiritual Path:
 
“It does not matter if your bhakti [love and devotion] is imperfect.
Perform bhakti! Radhasoami [the Lord of the Soul]
graciously declares that you should perform bhakti
in whichever way you can. Fear not. He will grant
you the Treasure of Love. You will be a recipient
of the Gift of Love.” – Swami Ji Maharaj (Shiv Dayal Singh), Sar Bachan Radhasoami Poetry, Volume II, Agra
 
 
 
No One Left Behind
 
The Buddha of boundless compassion
looks back so that no one is left behind,
Beckoning with her left hand,
“Come as you are!”
And with her right hand held up high, crying,
“Do not fear, for I shall protect you.”
(Shin Buddhist poem)
 
 
 
You Freed Souls from Samsara, Ignorance, and Gave Wisdom
 
Unendingly submerged in the dust
of forgetting rebirths
and in a state of poisonous savage animals,
they were always mad.
When the passion of greed poisoned them
and they were dying,
you prepared a medicine for them
from the herb of meditation.
 
They raved in the passion of anger;
they lacked sense or coherent thought
and you assembled their thoughts,
and so they understood their origin
in the Realm of Light.
Those living beings in the five states of existence
you freed from ignorance
and gave them wisdom,
leading them to pari-nirvana.
Many differing passions — hatred and bitterness –
troubled these thinking beings
and scattered their thought,
but holy Father, when you descended from the sky,
the families of all thinking beings
reached the peace of Nirvana.
 
You Liberated Us From Samsara, the World of Changes
 
We who are miserable and with no hope
would have stayed in the torture of samsara,
not finding the end of your path.
You set up the ladder of wisdom,
you let us supersede the five forms of being,
and you delivered us.
We who were fettered in suffering
were rescued from rebirth
to see the Buddha-like sun god
who is like you…
 
You let them be reborn in the blessed fivefold heaven of Light.
Look for the ways of salvation,
you crossed lands going to every side.
When you found humans needing salvation,
you rescued all.
 
– from the Great Song of the Prophet Mani, from the Manichaean section of, The Gnostic Bible
 
 
 
“The reason that they attend Satsang is a fervent desire for meeting the Lord and for the welfare of their soul.” (Huzur Maharaj Rai Saligram)
 
 
 
“To have inner experiences of Godly Light and Sound is no small thing and really only the fortunate few blessed from above receive them.” (Kirpal Singh)
 
 
 
Bhakti: “Such is the peculiar efficacy of the Path of Love and Devotion that if you adopt it, it will transport you to the Reservoir of Ambrosia. In the Source or Fountain, i.e., in Radhasoami Dham [the Eighth Heaven], there is absolutely no trace of maya [illusion]. There it is all love and love alone. It is an immense Reservoir of Love, having no beginning and no end.”  (Soami Ji Maharaj, Sar Bachan Radhasoami Poetry, Volume One)
 
 
 
The universe within is infinitely larger than the universe without. And if the universe without is over 40 billion light-years and expanding, and yet is merely a tiny drop in a Divine Ocean, this implies much about the Heavens or Dimensions that are waiting for us within.
 
 
 
This Sant Mat Radhasoami E-Newsletter explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics, Living Gnosis Now.
 
 
 
NOTE: To see and enjoy all the content as your’re scrolling below, including photos, if you’re viewing this via email, always click: “Display Images”, or “Show Images”.
 
 
 
* The ARCHIVE of all past posts is located here, and includes a search engine:
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* Sant Mat E Library — Online Books — Recommended Reading
(also Guru Lineage Charts, Charts of the Inner Regions, etc…):
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* An Introduction/Background on Sant Mat — GO TO:
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“Conquer your mind and conquer the world.” — Guru Nanak
 
Self-Introspection Diary
 
Someone was asking the other day if anyone has created a self-introspection diary APP for mobile? Anyone think of this yet? Sooner or later, no doubt there will be an APP for that. Was told one group has a private password-protected diary APP behind a firewall somewhere, but I hope posting this today will encourage others to come out with their own versions of a diary APP that is open source, available freely to everyone, and not behind firewalls or other kinds of walls; no one left behind!
 
Darkness Before Light: Where the Inner Darkness Comes From! “We are in the grip of sensory desires because of our earlier karmas. Our past impure actions have taken the form of the sheath of darkness (that is seen when we close our eyes in meditation) and ignorance, and have obstructed the Divine light and knowledge of the truth.” (Swami Vyasanand, The Inward Journey of the Soul)
 

 
The Effects of Karma
 
The question arises: sometimes good people are seen performing evil actions, and bad people good actions. What is the reason for such inconsistency in behavior?
 
Answer: Until a human being transcends the realm of karmic consequences through meditation practice, she or he performs both good and bad acts. The reason for this is that due to the effects of many lifetimes of actions we hold both tendencies within us. Those who have an accumulated storehouse of good karmas restrain themselves from doing evil actions, even though at times such inclinations arise in the mind. Such a person also pays heed to the advice of Sants (wise men and women) and chooses the right path. However, those who have an accumulated store of evil actions ignore the advice of sages. For example, prince Duruyodhana in the Mahabharata chooses to deceive and wage war against his cousins despite Lord Krishna’s counsel to abstain from such heinous acts. Duruyodhana blamed fate for his orientation toward evil deeds. But fate, in fact, is another name for our own past actions that guide our conduct in our present life. Along the same thought, King Yudhishthira responded to a question: “Within me resides a being that prohibits me from doing evil actions.” It was King Yudhishthira’s accumulation of meritorious deeds that impelled him to perform righteous actions…
 
The sages have described four forms of accumulated unfavorable karmas and their manifestations.
 
1. Darkness;
 
2. Agitation of mind;
 
3. Various kinds of obstructions; and
 
4. Many types of diseases that bring suffering. When these four are removed, then our inner Self lights up with Luminous Light. Just as accumulated unfavorable karmas always cause pain and suffering, in the same way meritorious acts increase the joy of human beings. Evil (unskillful) karmas are like an enemy which constantly inflict pain, while good karmas are like good friends or company that gives joy.
 
– Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
 
 
 
Simran — Manas Jap — Repeating/Remembering/Chanting God’s Name(s)
 
“Simran (Punjabi: ਸਿਮਰਨ, Hindi: सिमरन ) is a Punjabi word derived from the Sanskrit word स्मरण (smarana, “the act of remembering or calling to mind, remembrance, reminiscence, recollection of”), thus ‘realization of that which is of the highest aspect and purpose in one’s life’, thus introducing spirituality.” (Wikipedia)
 
“In Sant Mat the word Simran is used for the spiritual practice of repeating the mantra given by the Satguru during initiation.” (Wikipedia)
 
Such is God’s Name
that it heals the disease of the world.
Whosoever repeats the Lord’s Name
while engaged in earthly duties,
remains ever in a blissful state of divine communion.
One absorbed in the Lord’s Name, O Tuka,
has truly attained liberation while living.
 
– Sant Tukarama
 
 
 
“Carry on the repetition [simran] of the true names, taking it to be your very life-breath.” — Sant Dariya Sahib
 
 
Do Simran with Love. The True Spirit of Simran Practice is Bhakti: “If the person repeats the name with love, distress disappears and one lives in happiness.” (Sant Tulsi Das) “The practitioner who does Jap [Simran] sitting in a secluded place with the right method and immense love [Bhakti], becomes the excellent devotee.” — Swami Bhagirath Baba
 

 
Why We Do Simran (Repeat Names of God) Mentally Instead of as a Vocal Chant: Japa: Recitation of Mantra (Sacred name given by the Guru)
 
The Sants have prescribed the support of a sacred name and a sacred form in order to break away from the snares of name and form. Just as we need iron to cut iron, and use poison as an antidote to alleviate the effects of poison, similarly, the practices of coming close to God by using a sacred name and form taught by the guru can liberate the student from the bonds of the net of all names and forms. The mantra given by the guru is imbued with the holy radiance of the guru. The Divine form for meditation prescribed by the guru is permeated by the guru’s conscious energy. Then the syllables become the powerful mantra, and the physical form becomes a conscious wish-fulfilling Divine form for the practitioner. It is important to know the precise technique of reciting a mantra, the purpose of reciting a mantra, and the various types of mantra recitation.
 
Saints have described many methods of mantra recitation, but the results for all these forms of mantra recitation vary. Practitioners obtain results of mantra recitation according to their minds’ stillness and concentration. The method of recitation that produces deep concentration is better and yields superior results…
 
Manas Japa:
 
This involves repetition of the mantra internally and mentally. In this method neither the tongue nor the lips move. The breath or rosary or any other means of counting is not used. The mantra recited is only through the mind. This japa or repetition is the essence of other mantra techniques. It is a form of meditation.
 
Sants state upanshu (murmuring) qualitatively has ten times more focusing power than vacaka (loud) japa. Svasa (breath recitation) japa yields a hundred times more concentration than upanshu. Manas (mental) japa on the other hand creates one thousand times more concentration than svasa japa. Mental japa is on the same platform as meditation (concentrated focus). Therefore, efficiency of mantra japa is determined by the intensity of concentration.
 
The meaning and significance of mantra is this: The mantra when recited with faith, surrender, and concentration brings solace to the mind of the practitioner. This occurs when the words are recited repeatedly. Japa means calling out and inviting the deity in order to obtain the darshan (seeing face to face in meditation) of that deity.
 
– Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
 
 
 
Simran [Repeating the Mantra of God's Name] is the First Step of the Spiritual Ladder
 
It has several meanings: to protect, to make a mental picture of one’s deity in the heart, and to contemplate on this form, to remember a certain person or thing to such an extent as to think about it with every breath, to make it a part and parcel of one’s life, and ultimately to awaken into and to live in it.
 
The Simran [remembrance] of the objects of the world should be replaced by the Simran of God…
 
Saints reveal to us the names of the presiding deities of the regions within. Therefore, the names that a Master imparts are the only ones to be repeated. These names are also energy-charged and help the transference of spiritual energy to the disciple…
 
The Names that are revealed to us by a True-Master carry His power, and this comes to the aid of the disciple, enabling him to transcend both death and the Negative Power.
 
Each Name carries its own influence.
 
By Simran of Holy Names, we get rid of the thoughts of the world. One feels the presence of God.
 
Simran bestows happiness, peace and bliss, and leads us to a state of super-consciousness.
 
Simran should not be done in haste. It should be done slowly and with love and devotion, the Names being repeated clearly and correctly.
 
The results of repetition will be in direct proportion to the love and faith brought to bear upon it.
 
His Names have a great power. When done with faith one feels intoxicated with joy, with the result that he forgets his body and himself and is aware of the presence of the Lord.
 
How potent and blissful is the Name of God, for it creates in the devotee a fast-flowing current of bliss, peace and soul force, and he gets truly blessed.
 
In the early stages considerable effort has to be made to carry out Simran, but as practice is gained Simran goes on automatically.
 
If one is to succeed in this practice, he should carry out Simran at all times whether awake or asleep, just as the hands of a clock move ceaselessly.
 
If Simran were to be done ceaselessly, all cares and anxieties would vanish. Then the mind would not give up Simran even for a second.
 
– Kirpal Singh
 
 
The Way of Love (Bhakti) — Sufis Describe Five Levels of Devotion or Love:
 
1. Not a genuine kind of love. The mind is always contemplating matters of mundane attainments, but with the body (outwardly) some virtuous deeds are done. Even though it is of the lowest kind, with sporadic acts of service, the mind would eventually turn to God.
 
2. The body is involved in spiritual acts, and there is an effort on the devotee’s part to attach the mind to God.
 
3. Both the mind and the body are engaged in meditation. However, due to material attachments, the devotee’s mind becomes distracted and is engaged in immoral actions. Upon realization of this deviation, the devotee immediately recognizes the error and seeks to correct it.
 
4. The devotee loves the Supreme Being with his mind, heart, and soul and longs for the Divine like a fish out of water yearns for water. He does not care about food, sleep, the company of others, and does not wish for anything other than God. Sometimes in yearning for the Divine, he swoons. (There are many stories of Saints who become unconscious, struck by Divine love.) True devotees become unconcerned with bodily needs and do not worry about loss or gain. They are unaffected by the news of death or birth of their loved ones. They are not jealous of others’ progress, nor do they worry about criticism or honor and dishonor. Because of their state of ecstasy and carelessness to worldly conventions, others think of such devotees as crazy. But in this state, they enjoy the bliss of God, who is the Ocean of Love. The devotees have a single focus and that is to see God. All other longings vanish from their hearts.
 
5. In this type of love, the devotee becomes like the Beloved, God. The soul is an inseparable part of the Divine, and through devotion it becomes Divine just as ice, made up of water, after melting, becomes water. This kind of devotion leads to the union of the soul and the Supreme Soul, God.
 
– Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
 

 
Veiled by Realms of Darkness, Forms, Light and Sound, God is at the Center of Being, the Divine Ground of Being: “Through Diligent Meditation My World Will Merge in the Mind, the Mind Will Merge in Me, and Then I Will Merge in the Divine”, by Swami Vyasanand Ji Maharaj (excerpted from the world’s newest Sant Mat book: “The Inward Journey of the Soul” — Chal Hansa Nij Desh)
 
When we close our eyes and do not see any objects, this does not mean that there exists nothing that can be seen. In other words, the shapeless darkness is also an object. Unfortunately, we cannot even see pure darkness because we are constantly thinking about the images of the world, and instead of seeing darkness we see the imaginary sights projected on the screen of inner mind. Without practicing the meditation of focusing in the darkness, it is not possible to see the subtle light that lies deep within. The experience of Divine light in the meditation brings joy, and the progress then becomes rapid. Consequently, one’s faith and conviction becomes stronger. Goswami Tulsi Das says: “This form of meditation of the Divine is easy and gives joy; who will not enjoy it.”
 
However, until the sheath of darkness is in front of us, it seems that this is a very difficult path to realize the Divine. The fountain of joy has not yet opened, and progress in meditation is slow. Furthermore, if the conviction of practitioners is weak; their faith is also not mature. Gradually, the practitioner may become doubtful of the meditation technique because progress is not in sight. Some even leave meditation and become fake sadhus. Some abandon the path and expound meditation to others to save face. Some open ashrams and indulge in satisfying the sensory desires. This apparently impermeable vast realm of darkness is capable of destroying the enthusiasm of many great seekers, making them disheartened and turn toward the world. However, keep in mind that a coward leaves the battleground but a fighter continues to struggle to the end. The courageous practitioner battles the realm of darkness and diligently engages in the yoga of drishti or focused gaze. This is the juncture. It is essential to be firm in moral rectitude. At this time it is important to dedicate day and night to the practice. It is necessary to discipline your daily lifestyle and study the scriptures. It is essential to focus the mind and gaze, follow the practice according to the instruction of the guru. Therefore, it is necessary to surrender oneself to the guru, and serve the guru with the mind, body, and life-breath, in other words, diligently following the teachings of the guru. For this, it is important to surrender to the holy feet of the guru.
 
When we gaze at a scene in the middle, our mind becomes focused and we only see the center of the scene, which is the source of the scene. This focal point can be likened to a seed. At the very center of the seed lies the invisible energy, which is the source of the visible tree. Even though the source of the tree lies in the seed, many are not able to understand the mystery. The implication of this analogy is that the cause of darkness lies in the light, the cause of the light lies in the sound, the cause of the sound lies in the material subtle sounds, the cause of the subtle sounds lies in the Infinite Divine Reality. In other words, the primal seed, the cause of this whole world — both seen and unseen — is the Divine Being. Until we realize the direct experience of the Divine, we are engrossed in the delusion of the material world. As soon as we have complete knowledge of the Divine, the other forms of material and subtle reality dissolve.
 
As discussed earlier, the center of our energy is the Divine Being. However, as our consciousness is bound in the physical body, its visionary center is considered to be the Ajna Chakra (tenth gate). As soon as the consciousness becomes focused on the bindu (point) in the center of the realm of darkness, it realizes that its source is beyond this center. Thus, consecutively transcending the centers of lower realms and ascending upward within, the consciousness goes beyond the world of material name and form and merges into the root center of the Supreme Being, the original source of all creation.
 
As we discussed earlier, the imaginative center of our consciousness energy is the Ajna Chakra or third eye. The attenuated form of the conscious energy is categorized under four names: mind (manas), intellect (buddhi), thought processes (chitta), and ego or “I” principle (ahamkara). These four create this world, which is transitory and conditional. In essence: As we progress toward our center, then these created images of the world slowly begin to dissolve in the mind, because this is all created by the mind. Then the mind and intellect become dissolved in me. I created my world and I am created by the Supreme Being. Logically, the creation becomes dissolved in the cause. In the same way, through diligent meditation my world will merge in the mind, the mind will merge in me, and then I will merge in the Divine.
 
Thus holding onto this deepest conviction you should meditate (sadhana). You should consider that all the darkness you see is illusory and it is inevitable that illusion will be destroyed. In this way, first you should disassociate yourself from the names and forms of the world created by the mind. Then with full intense concentration you should gaze at the darkness within. Gradually begin to concentrate scattered thoughts and gaze into the darkness. Slowly, by concentrating your sight, focusing your gaze (concentrated seeing within), establish yourself in the center of the darkness. In other words, focus on the middle of the darkness.
 
Remember, do not hasten to get success in this endeavor. With great patience and earnestness withdrawing your mind constantly, try to prevent your gaze from wandering up or down or left to right. When the gaze moves away from its focal-point, then concentration disappears. When the gaze is unstable, the mind becomes restless. When the mind becomes restive then again, the thoughts of name and form of this world begin to arise in the mind. During this practice, it is very important to concentrate both the gaze and the mind so no disturbance arises between the sight and the focal-point. However, as one begins to have success reaching the state of concentration, some physical, material, and supernatural obstructions emerge.
 

 
The Inverted Well, Mystic Verses (Bhajan) of Sant Tulsi Sahib
 
This poem describes the inner spiritual experience which comes after crossing the third eye center during meditation. It is reminiscent of a similar poem by Paltu, who also compares the inward journey through the third eye center to realms within to an inverted well.
 
I beheld in the firmament an inverted well,
and was filled with the resplendence of the
Light within.
In the resplendence of brilliant Light, I had a
glimpse within the flame;
All was suffused with brightness, and I had
a peep into myself.
The path leading to the shores of
Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and
then crossed to the other side.
Whosoever hath thus experienced, O Tulsi,
hath got the pledge of union from the
Lord.
I beheld in the firmament an inverted well,
and was filled with resplendence of Light
within.
– Sant Tulsi Sahib (Book of Shabdavali)
 

 

God is a Frequency That Exists Within You — Light and Sound on the Path — Sant Mat Radha Soami Satsang E Newsletter


God is a Frequency That Exists Within You — Light and Sound on the Path — Digest & Document of Spiritual Quotes and Sant Mat Satsang Discourses
 

 
“God is a Frequency That Exists Within You. Tune In.”
 

 
“The center-most part of your being — THERE is the Supreme Region. It is the sacred temple of the Spirit.” (Miguel Molinos, The Spiritual Guide)
 
 
“All things are in the universe, and the universe is in all things: we in it, and it in us; in this way everything concurs in a perfect unity.” (Giordano Bruno, Mystic, Philosopher, Astronomer)
 
 
“Ultimately there is light and love and intelligence in this universe. And we are it, we carry that within us, its not just something out there, it is within us. This is what we are trying to re-connect with, our original light and love and intelligence, which is who we really are. So it is important not to get so distracted by extraneous things, but to really remember what we are here on this planet for.” (Jetsun-ma Tenzin Palmo)
 
 
“For small creatures such as we the vastness is bearable only through love.” (Carl Sagan)
 
 
“Beyond the veils of darkness, Light and Sound, in the innermost layer, the Soul finds the ubiquitous Ram [God]. Climb practicing Surat Shabd into the Inaccessible Home and worship within Lord Ram [All-Pervasive Supreme Being].” (Padavali of Maharshi Mehi)
 
 
 
This Sant Mat Radhasoami E-Newsletter explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics, Living Gnosis Now.
 
 
 
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Rumi is More Than A Dispenser of Clever Words — Find Your Own Shams
 
People are drawn to the poetic utterances of Jalaluddin Rumi (1207-1273). In the lives of many, Rumi has become the rare example of encountering a genuine spiritual master of the past, what the Sufis call a “murshid”, an advanced spiritual teacher or guide. More than a poet, they sense there is a radiance behind Rumi’s words, that really, Rumi offers a radically different and far more enchanting approach to God or the spiritual world than the conventional religion they know.
 
Rumi was a 13th-century Persian Sufi mystic. For some reason, this particular Sufi poet has become extremely popular and well-known to many, yet Rumi is one of thousands of such celebrated Gnostic poet-mystics, Sants and Sufis of the East.
 
Sufism is a form of Islamic Gnosticism, a school of mysticism. Rumi’s spiritual teacher (living master, murshid) was Shams of Tabriz, a disciple of Baba Kamal al-Din Jumdi in a Sufi Order, a living school of spirituality. In Arabic, “Shams” means “Sun”. For Rumi, Shams was his light-giver (guru), the spiritual guide, someone who communicated the mysteries of the Kingdom of Heaven, the methods of spiritual practice, meditation, how to ascend through the heavens and commune with the Beloved Supreme Being.
 
Rumi is a great read, composed great poems, contributed much to the world of literature? Sure. However, to truly “get” Rumi and come to appreciate his message, we need to find our own living Shams of Tabriz. 
 
 
The Master-Student Relationship
 
“Rumi trusted his heart and soul to Shams, and Shams said, ‘That is a good beginning. What more can you offer?’
 
“‘There is nothing more!’ cried Rumi.
 
“Shams replied, ‘Still you sleep, Rumi. It is a new day. Wake up! You resist my words because of your own insecurities and the fear that right now you could be the God that you truly are. Could I, as your friend, allow you to continue living a life of limitation when you know better?’”
 
Rumi says: “If you seek to know God, sit at the feet of the Masters.” “Feed your heart in conversation with someone harmonious with it; seek spiritual advancement from one who is advanced.” Rumi says, may you find your own Shams and learn from them the Secret of Secrets.
 
“Rumi found in poetry the only form of expression befitting his reverence for his teacher Shams of Tabriz.”
 
 
Rumi’s Ode to the Satguru
 
You come to us
from another world
 
From beyond the stars
and void of space.
Transcendent, Pure,
Of unimaginable beauty,
Bringing with you
the essence of love.
 
You transform all
who are touched by you.
Mundane concerns,
troubles, and sorrows
dissolve in your presence,
Bringing joy
to ruler and ruled
To peasant and King.
 
You bewilder us
with your grace.
All evils
transform into
goodness.
 
You are the master alchemist.
 
You light the fire of love
in earth and sky
in heart and soul
of every being.
 
Through your loving
existence and nonexistence erge.
All opposites unite.
All that is profane
becomes sacred again.
 

 
The Traveler of the Subtle Inner Path
 
Many Sants like Sant Tulsi Das, Goswami Lakshminath Paramhans, Sant Kabir, Sahib Surdas Ji, Sant Tukaram Ji, and Shri Maharshi Mehi unanimously pronounce that all human beings — irrespective of gender, age, occupation, and race — have an equal right to follow the inner path to the Divine. This view is verifiable by the fact that many Sants and sages, including Sant Kabir, Sant Ravidas, Sant Garibdas were born in ‘lower castes’ and in the lower strata of their society. Many ancient sages like Vyasa and Narada also have unusual births. Sant Tulsidas emphasizes that physical conditions, including birth in lower caste, poverty, and a lack of bodily beauty do not inhibit the progress of the soul. Sants declare that we are all children of one Supreme Being, God. This Divine Being is all compassionate and generous and does not have preference for any persons on the basis of their birth, class, or gender. However, there are certain disciplines all seekers must follow in order to tread this inner path to realize the Divine. According to Maharshi Mehi, “There are a number of necessary observances required to tread the spiritual path.”
 
Observances: Complete faith in one Divine Being, determination to realize the Divine within, service to the guru, satsang (association of the Sants and the study of scriptures), and steadfast meditation. Prohibitions: Use of intoxicants, practice of adultery, lying, violence (causing suffering to other beings, eating the flesh of animals), and stealing…
 
Thus, scriptures and Sant literature offer guidelines with regard to disciplines and prohibitions. According to these writings, an untouchable (chandala) who is devoted to the service of the Supreme Being is superior to a Brahmin (a person from the priestly class). Such a chandala with his/her devotion and dedication to the Supreme Being purifies the entire clan.
 
According to the Dharmashastras (Law Books), “all are born shudras (the lowest caste).” (One rises upward through the inward spiritual journey.) The caste system is based according to one’s qualities, actions, and samskaras (imprints left on the soul due to previous or past life experiences). The reality is, social status, birth, or social class (caste) does not determine the quality of a person; but, rather, one’s comportment determines one’s true status (i.e. caste). Death is a great equalizer. At the time of death, when the soul leaves the body it becomes isolated from all that was connected to the body, including relatives, sons and daughters, caste and status, wealth and wisdom, honor and power. Then, why discriminate against other human beings on the basis of these transitory, material things?
 
The inner path is accessible to all human beings, but certain disciplines, as cataloged above, are to be followed as also prescribed by the Sants for entering this path. An observance of these disciplines is absolutely essential for the seekers of Divine Reality.
 
O seeker, if you want to become a pilgrim on the spiritual path then do not transgress the disciplines and rules prescribed by the Sants and scriptures! Without following these necessary provisions and disciplines you will not be able to travel upon this inward journey, and will not attain success in achieving the highest goal.
 
– Swami Vyasanand Ji Maharaj, from the chapter titled, The Traveler of the Subtle Inner Path, in the new book, The Inward Journey of the Soul (Chal Hansa Nij Desh)
 

 
Thoughts Are Like Seeds That Sprout Into Words and Deeds
 
“Right Vision or Faith (Samyak Darshana), Right Knowledge (Samyak Gyana), and Right Conduct (Samyak Charitra) — constitutes the path to liberation. These are known as the triple gems (or jewels) of Jainism and hence also known as Ratnatraya. These three are essential for the soul to evolve spiritually.” (Sutra of Jainism)
 
“Watch your thoughts; they become words.
Watch your words; they become actions.
Watch your actions; they become habits.
Watch your habits; they become character.
Watch your character; for it becomes your destiny.” (Hindu Upanishads)
 
Today’s karmas become the fate of tomorrow. According to our last life actions, our mental tendencies are formed in this life. Because of our pure actions we will have the desire to seek the association of Sants and to meditate.
 
Some argue that nothing goes with the soul after death, but this is not correct. The teachings of Sants and scriptures indicate otherwise. If our past life karmas were not a determinant of our present condition, then, all people would be exactly the same — with identical tendencies and aptitudes. The soul carries with it the results of good and bad actions and this can be attested by the fact of the existence of a diverse population with varied capacities in the world. Some are born beautiful and others lack beauty; some are born in wealthy families and others deprived of basic needs; some are born with a serene nature and others are spiteful; some seek and gain wealth, and others remain poor; some easily rise to scholarly heights and others barely gain minimum success; some become great artists without much effort and others struggle with no success in sight.
 
People are inclined toward different goals according to their past karmas. Therefore, everyone has a unique nature, bodily structure, conduct, countenance, circumstances, and status. All this is because of our actions in previous lifetimes. Furthermore, it is also observed that sometimes our past actions unexpectedly change the course of our present life. This is seen in the change in the direction of our life, or in a sudden change in attitude, or changes in health or status. In these conditions, people’s lives take surprisingly different courses that are unexplainable in the context of the present life’s situations. We cannot know what past karmas have created for our future or how they may affect our future life-situation. Even the great souls go through the ups and downs caused by the effects of good and bad karmas…
 
Without enough resources, and in spite of having all other agricultural means, a farmer is unable to have a successful crop. Similarly, though having met all other basic requirements to tread the path of meditation, a practitioner without favorable past karmas will not have the desired success on the spiritual path. If we continue to create good karmas, then the course of our life will shift and will lead to spiritual progress. Individuals, even if they do not believe in reincarnation or the karmas of past lives — if they carefully tread their path in this life and devote themselves to performing good actions — their deeds will become a source of future progress, and help them move forward on the inward journey of the soul.
 
– Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
 
 
“The person who adheres to the meditation on the Supreme Being, the Ultimate Reality, as outlined in this book by Satguru Kabir, will have the effects of his past life karmas, his present life karmas, and future life karmas, uprooted. (A devotee, through deep meditation, identifies with the Supreme Being that is beyond all karmas and their effects. Karmas operate at the level of the mind/body complex, not at the level of Spirit.)” (Saying 333, Brahm Nirupan of Kabir)
 

 
The Devotee Who Wishes Liberation Should First Practice the Nine-fold Devotion
 
195. The devotees who have practiced the nine-fold devotion are the best of all. Now there is a description of each of the nine parts of the nine-fold devotion. Listen attentively to it.
 
196. The first part of devotion is to abolish doubt and illusion, and offer service and worship to the guru who shows you your true nature. The second part is to serve the religious or saintly people. And the third part is the repetition of the Eternal Name with love.
 
197. The fourth part of devotion is to listen very faithfully to teachings that awaken spiritual knowledge, and the fifth part is the removal of the influence of Maya (illusion and doubt) in your life.
 
198. Satyalok (Eternal Abode) is your true dwelling place where there is eternal bliss. The happiness of this world is transitory and false. Having the wisdom to know the difference is the sixth part of devotion. The seventh part of devotion is to always speak the truth just as you have seen or heard it.
 
199. The eighth part of devotion is to have equal vision towards all beings, and to know that the same soul dwells in all of them. Regard their happiness and suffering as you regard your own. The ninth part of devotion is to have nobility of character, so that your thoughts, words and deeds create no enmity with anyone. It is praiseworthy to have compassion, generosity and other noble conduct towards every being.
 
– Brahm Nirupan of Kabir
 

 
Why We Seek to See the Inner Light: Getting Off the Wheel of Reincarnation
 
“If anyone does not receive the Light while he is here, he will not be able to receive it in the other place either.” (Gnostic Gospel of Philip, Nag Hammadi Library of Egypt)
 
Gnostic Book of Pistis Sophia: “All the rulers (archons) of the height have tried to deceive me into believing that I am only a body of matter without Light in it. And after this the merciless powers surrounded me, and tried to take away all the Light that was in me. But You appeared to me out of the darkness and I trusted You, O Light, and said: ‘You are the one who liberated me. I thank You O Light for having compassion on me. And You have saved me, O Light, with your Gnosis [Mystical Knowledge].’”
 
Swami Santsevi Ji Maharaj: “What is the place to be reached? When we close our eyes and see darkness, this is the realm of ignorance. When the Light dawns within you, then you understand that you reside in Noble Regions. In darkness resides ignorance and in Light resides Knowledge. For example, as we are sitting in visible light right now we are able to see one another. However, if the power goes out, ensuing total darkness, we will not be able to see others. We will not even be aware of other people, coming and going. In this analogy “light” signifies knowledge and “darkness” signifies ignorance.
 
“In the same manner when we see darkness with our eyes closed, we are in the realm of death and re-birth [we are unaware of our true nature]. When we come out of the realm of darkness and enter into the realm of Light, we will at the same time transcend the web of death. It is not possible that we can remain in darkness and be free from the net of birth and death. Having achieved inner Light we can be liberated from the cycle of birth and death.”
 
Swami Vyasanand Ji Maharaj: “The practitioner here experiences the joys of the Light realm. There are many regions within the Light realm, with each higher realm being exponentially larger than the previous. Also the bliss and joy of each successive realm increases greatly. In this realm of Light the practitioner sees and converses with his guru and receives further instruction for advancing. The student sees many wonders within each realm.”
 

 
 
Mystic Verse of Sant Tulsi Das Based on a Translation by Swami Swarupanand Baba (Maharshi Mehi Ashram)
 
रैन का भूषण इंदु है दिवस का भूषण भान |
दास को भूषण भक्ति है भक्ति को भूषण ज्ञान ||
ज्ञान को भूषण ध्यान है ध्यान को भूषण त्याग |
त्याग को भूषण शांति पद तुलसी अमल अदाग ||
[वैराग्य संदीपनी -- गो० तुलसीदास ]
 
“The beauty of night is the moon, and of the day is the sun. Likewise, the beauty of the devotee (bhakta) is love (bhakti). The shining (beauty) of devotion is real knowledge, and it is more beautiful when done with meditation. Meditation is most genuine or true when all desires have departed. There is no attachment to material things. It is perfectly bright when there is perfect peace. There is absolute rest, steadiness, a state of stillness — the Soundless state. It is absolutely pure and exquisite (ethereal).” (Sant Tulsi Das)
 

 
Inner Sound Meditation: The Opening of the Inner Subtle Hearing Faculty
 
Inner Sound Meditation in Buddhism: “It is easiest to hear this Sound when it is quiet, particularly at nighttime. Once you have identified this Sound, then you place your awareness on it without wavering. Resting your mind in the Sound, you continue to listen, going further and further into the Sound itself.” (Mind Beyond Death, Dzogchen Ponlop Rinpoche)
 
 
“At first we receive this Teaching through our sense of hearing, but when we are fully able to realize it, it becomes ours through a Transcendental and Intuitive Hearing. This makes the awakening and perfecting of a transcendental faculty of hearing of very great importance to every novice. As the wish to attain Samadhi deepens in the mind of any disciple, he can most surely attain it by means of his Transcendental Organ of Hearing. For many a Kalpa — as numerous as the particles of sand in the river Ganges — Avalokiteshvara Buddha, the hearer and answerer of prayer, has visited all the Buddha-lands of the ten quarters of the universe and has acquired Transcendental Powers of Boundless Freedom and Fearlessness and has vowed to emancipate all sentient beings from their bondage and suffering. How sweetly mysterious is the Transcendental Sound of Avalokiteshvara! It is the pure Brahman Sound. It is the subdued murmur of the seatide setting inward. Its mysterious Sound brings liberation and peace to all sentient beings who in their distress are calling for aid; it brings a sense of permanency to those who are truly seeking the attainment of Nirvana’s Peace.” (Surangama Sutra, Sacred Text of Mystical Buddhism)
 
“Sants have articulated about the closing of three gates of the body to experience the inner Sound. The three gates are eyes, ears, and mouth. Close these and, only then, can one hear the inner Sounds. According to Sant Kabir: ‘Close your eyes, ears, and mouth, and listen to the anahad (inner Unstruck Divine Sound).’ Sant Nanak Sahab says: ‘Close the three gates and listen to the reverberation of the Divine Sound.’ Sant Maharshi Mehi and also Sufi Sants have used similar vocabulary to describe the process of closing three openings for hearing the inner Sound.
 
“Someone asked, ‘If the Sound is not heard with the physical ears then with what kind of ear is this subtle Sound heard?’ When the mind becomes concentrated, then the physical sense of hearing becomes quiet and one does not hear. This occurs because the attention withdraws from the senses and one is unable to hear physical sound.
 
“In response Sant Tulsi Sahab says: ‘A practitioner who is able to focus in the Sushumna or the tenth gate for some time will experience the opening of the inner subtle hearing faculty. That inner sense of hearing is also known as the consciousness Current.’ My Guru Maharshi Mehi said: ‘A practitioner hears the sweet Sound of the flute through the stream of inner consciousness.’ When the outer ear ceases to hear and the mind is fully concentrated within, then the inner hearing opens up and the practitioner can hear the Divine Sound within (through the inner ear)…
 
“By focusing on the third eye he must attempt to recognize the Central Sound, as instructed by the guru. As soon as the practitioner recognizes the Sound emanating from the center of the light realm, this Sound, like a magnet, will attract the consciousness and will draw it to the center of a higher realm. Once a practitioner grasps the Central Sound, he will continue to ascend upward until the soul reaches the ultimate goal of realization of the Divine. Maharshi Mehi says: ‘It might be possible to separate the magnet from the iron but the consciousness Current which is attracted to the Divine Sound cannot be separated in spite of any outward distractions and dangers.’ Sant Daria Sahab elaborates: ‘My mind is always drawn to the Divine Sound (Shabd) and it has forsaken all worldly distractions. Day and night it is focused on the target and listens to the resounding of the Divine Sounds (Shabd) within.’”
 
– Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
 
 
 
The Goal of Inner Sound Meditation is Union with Khuda (God): “The meditation on the Sound is Formless and transcends the realm of name and form. Through this meditation the practitioner reaches the Supreme Being. Through this path the meditator goes beyond all obstacles and achieves the ultimate freedom from the cycle of birth and death. The practitioner becomes free from taking birth in this world. The practitioner whose consciousness grasps the Central Sound even once escapes the afflictions of time and death. This practice of meditation is the direct path as was stated by the Prophet Mohammad. By treading this path the practitioner reaches the untainted destination of Khuda (a word for God in Urdu) or the realm of the Supreme. This path of meditation is described by Jesus as the eye of the needle, and by going through it one attains the Kingdom of Heaven. This is the path leading to Nirvana as described in Jainism and Buddhism. This is the Unstruck Sound (Anahat Shabd) revealed by Guru Nanak, which is heard by closing the ears, eyes, and mouth. This meditation is the essence of all the different religions, all sacred texts and the core message of all Sants and sages. This meditation takes the practitioner to the ultimate goal.” (Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul)
 

 
The Spiritual Journey According to Sant TukaRama of Maharashtra — Mystic Verses
 
 
Words Are the Only Clothes I Wear
 
“Words are the only jewels I possess.
Words are the only clothes I wear.
Words are the only food that sustains my life.
Words are the only wealth I distribute among people.
Says Tuka, witness the Word — He is God.
I worship Him With my words.”
 
– Sant TukaRama
 
 
Tukaram Freed From Karma
 
“God is now my sanchit, prarabdh and kriyaman karmas;
They are of no consequence to me anymore;
I am freed from the effects of age and death.
In unity as in diversity, the Divine is all pervading.
The omnipresent Lord, O Tuka, is ever at play within me.”
 
– Sant TukaRama
 
 
Contemplating God In Meditation
 
“We must forget bodily consciousness like a deer which is infatuated by music.
We must look up to God, as the young ones of a tortoise look up to their mother.
As a fountain rises upwards, even so must one’s spirit rise to God.
One should entertain no idea whatsoever, except that of God.”
 
– Sant TukaRama
 
 
Chanting God’s Name as a Bhakti Practice
 
Simran: The art of remembering God by repeating his name verbally, or repeating it within as in Manas Jappa: a mental or internal repetition done “with the tongue of thought”.
 
“A single word said with an attentive mind is better than a thousand when the mind is far away.” (Evagrius)
 
The sole way to the realisation of God, according to Tukarama, is the constant repetition of God’s name:
 
“Sit silent,” says Tukarama, “compose thy mind and make it pure, and then happiness will know no bounds. God will certainly come and dwell in his heart. This will be the result of thy long effort. Meditate time after time on God’s name …… says Tuka, “that this will surely come to pass, if thou hast one-pointed devotion” (Abg.1132). “The uttering of the name of God is indeed an easy way for reaching Him. One need not go to a distant forest. God will Himself come to the house of a devotee. One should sit at a place, concentrate his mind, invoke God with love, and utter His name time after time. I swear by God’s name,” says Tuka, “that there is no other way for reaching God: indeed, this is the easiest of all ways” (Abg. 1698). “If we only utter the name of God, God will stand before us. In that way should we meditate on Him.” (Abg. 2021). There are always difficulties which intervene before God is reached. These are dispelled by the power of devotion. “The Name will lead to God if no obstacle intervenes. A fruit becomes ripe on a tree only if it is not plucked” (Abg. 695). “The ship of God’s name,” says Tuka, “will ultimately carry one across the ocean of life. It will save both the young and the old” (Abg. 2457). “The whole body feels cool when one meditates on the Name. The senses forget their movements. . . . By the sweet nectar-like love of God, one is full of energy and all kinds of sorrow depart immediately” (Abg. 1543).
 
– TukaRam, edited by R.D. Ranade, SUNY Press, NY
 
 
Repeat the Name of God
 
“He who utters the Name of God while walking,
gets the merit of a sacrifice at every step.
Blessed is his body. It is itself a place of
pilgrimage. He who says ‘God’ while doing his
work, is always merged in samadhi.
He who utters the Name of God
while eating, gets the merit of a fast
even though he may have taken his meals.
He who utters the Name of God without
intermission receives liberation while living
[jiva mukti, liberation of the soul].
 
“Can one be entangled in the mire of
Illusion
When the Name of the Lord is constantly
on his lips?
One who ceaselessly meditates on Him,
While walking, talking, eating or sleeping,
While engaged in worldly duties,
The Lord is with him at all times.
 
“Repeat constantly the Name of the Lord,
And know that devotion is indispensable
for deliverance.
Thus the devotee becomes the Lord
Himself,
And thus has the Lord become Tuka.”
                                           
                                              (gatha 4161)
 
 
Third Eye — Inner Visions of Light
 
“The soul has been cast in the human body,
It reveals itself as the light of the eye.
 
To realize the Lord,
Saints and Masters denote landmarks;
Whoever turns attention inward,
Captures these inner signs.
 
He perceives the vast Parbrahm,
Intensely hard to cross.
 
I shut off outer communication,
And still myself at the eye center;
I gaze at the inner sky, O Tuka, and lo!
The Supreme Spirit comes to dwell within.”
 
 
Inner Sound and Light
 
“Tuka is absorbed in the surging wave
of Sound Divine;
Its resplendence spreads through his
innermost being.
The Lord has made His home in me,
The lamp of eternal Light has been
kindled.
The all-pervading Sound, O Tuka, is
the Lord Himself.”
                                      (chhandbadh gatha)
 
“In contemplation of the Lord,
My body and mind are transformed;
What can I now say, what can
I convey?
For the ‘I’ that was, has become
the Lord Himself.
My soul and the Lord are united;
The creation has become the Lord
Himself.
Tuka has nothing more to add; in
Divine bliss,
His soul has embraced the Lord.”
 
                                   (gatha 4077)
 
– Sant TukaRama
 

Prayer in the Adi Granth
 
 
 
 

 

The Spiritual Journey According to Sant TukaRama of Maharashtra — Mystic Verses


The Spiritual Journey According to Sant TukaRama of Maharashtra — Mystic Verses
 
 

 
 
Words Are the Only Clothes I Wear
 
“Words are the only jewels I possess.
Words are the only clothes I wear.
Words are the only food that sustains my life.
Words are the only wealth I distribute among people.
Says Tuka, witness the Word — He is God.
I worship Him With my words.”
 
– Sant TukaRama
 
Tukaram Freed From Karma
 
“God is now my sanchit, prarabdh and kriyaman karmas;
They are of no consequence to me anymore;
I am freed from the effects of age and death.
In unity as in diversity, the Divine is all pervading.
The omnipresent Lord, O Tuka, is ever at play within me.”
 
– Sant TukaRama
 
Contemplating God In Meditation
 
“We must forget bodily consciousness like a deer which is infatuated by music. 
We must look up to God, as the young ones of a tortoise look up to their mother. 
As a fountain rises upwards, even so must one’s spirit rise to God. 
One should entertain no idea whatsoever, except that of God.”
 
– Sant TukaRama
 
Chanting God’s Name as a Bhakti Practice
 
Simran: The art of remembering God by repeating his name verbally, or repeating it within as in Manas Jappa: a mental or internal repetition done “with the tongue of thought”.
 
“A single word said with an attentive mind is better than a thousand when the mind is far away.” (Evagrius)
 
The sole way to the realisation of God, according to Tukarama, is the constant repetition of God’s name:
 
“Sit silent,” says Tukarama, “compose thy mind and make it pure, and then happiness will know no bounds. God will certainly come and dwell in his heart. This will be the result of thy long effort. Meditate time after time on God’s name …… says Tuka, “that this will surely come to pass, if thou hast one-pointed devotion” (Abg.1132). “The uttering of the name of God is indeed an easy way for reaching Him. One need not go to a distant forest. God will Himself come to the house of a devotee. One should sit at a place, concentrate his mind, invoke God with love, and utter His name time after time. I swear by God’s name,” says Tuka, “that there is no other way for reaching God: indeed, this is the easiest of all ways” (Abg. 1698). “If we only utter the name of God, God will stand before us. In that way should we meditate on Him.” (Abg. 2021). There are always difficulties which intervene before God is reached. These are dispelled by the power of devotion. “The Name will lead to God if no obstacle intervenes. A fruit becomes ripe on a tree only if it is not plucked” (Abg. 695). “The ship of God’s name,” says Tuka, “will ultimately carry one across the ocean of life. It will save both the young and the old” (Abg. 2457). “The whole body feels cool when one meditates on the Name. The senses forget their movements. . . . By the sweet nectar-like love of God, one is full of energy and all kinds of sorrow depart immediately” (Abg. 1543).
 
– Tukaram, edited by R.D. Ranade, SUNY Press, NY
 
Repeat the Name of God
 
“He who utters the Name of God while walking,
gets the merit of a sacrifice at every step.
Blessed is his body. It is itself a place of
pilgrimage. He who says ‘God’ while doing his
work, is always merged in samadhi.
He who utters the Name of God
while eating, gets the merit of a fast
even though he may have taken his meals.
He who utters the Name of God without
intermission receives liberation while living
[jiva mukti, liberation of the soul]. 
 
“Can one be entangled in the mire of
Illusion
When the Name of the Lord is constantly
on his lips?
One who ceaselessly meditates on Him,
While walking, talking, eating or sleeping,
While engaged in worldly duties,
The Lord is with him at all times.
 
“Repeat constantly the Name of the Lord,
And know that devotion is indispensable
for deliverance.
Thus the devotee becomes the Lord
Himself,
And thus has the Lord become Tuka.”
 
(gatha 4161)
 
Third Eye — Inner Visions of Light
 
“The soul has been cast in the human body,
It reveals itself as the light of the eye.
 
To realize the Lord,
Saints and Masters denote landmarks;
Whoever turns attention inward,
Captures these inner signs.
 
He perceives the vast Parbrahm,
Intensely hard to cross.
 
I shut off outer communication,
And still myself at the eye center;
I gaze at the inner sky, O Tuka, and lo!
The Supreme Spirit comes to dwell within.”
 
Inner Sound and Light
 
“Tuka is absorbed in the surging wave
of Sound Divine;
Its resplendence spreads through his
innermost being.
The Lord has made His home in me,
The lamp of eternal Light has been
kindled.
The all-pervading Sound, O Tuka, is
the Lord Himself.”
(chhandbadh gatha)
 
“In contemplation of the Lord,
My body and mind are transformed;
What can I now say, what can
I convey?
For the ‘I’ that was, has become
the Lord Himself.
My soul and the Lord are united;
The creation has become the Lord
Himself.
Tuka has nothing more to add; in
Divine bliss,
His soul has embraced the Lord.”
 
(gatha 4077)
 
– Sant TukaRama
 
 
 
 
 

 

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