The Light-Givers of India — Competent Living Masters — Light and Sound on the Path — Newsletter of Spiritual Quotes & Sant Mat Satsang Discourses
The Light-Givers of India — Competent Living Masters — Light and Sound on the Path — Newsletter of Spiritual Quotes & Sant Mat Satsang Discourses
“The true gurus live a simple life and morally upright lifestyle; they stay away from the pomp and show of the display of power. For example, they do not have expensive cars and opulent ashrams. They do not show favoritism among their followers….They do not consume prohibited foods (alcohol, animal products, etc.), nor do they instruct their followers for their consumption….They do not pretend to be in Samadhi nor do they put on a public display of fasting. They do not cling to a particular caste and do not favor religious customs. They do not care about their appearance nor try to impress others through their outer appearance.” (Swami Vyasanand — see full-length article by him below)
Between an ocean and a river, choose the ocean.
Between a river and a tributary, follow the river.
“The mediocre teacher tells.
The good teacher explains.
The superior teacher demonstrates.
The great teacher inspires.”
(William Arthur Ward)
“Feed your heart in conversation with someone harmonious with it; seek spiritual advancement from one who is advanced.” (Rumi)
“All Scriptures, Sages, Saints and Mahatmas have laid great emphasis on devotion to a Master, because without devotion all our spiritual practices take us only half-way and do not bring proper results.” (Gurumat Sidhant)
Light-giver is the classic meaning of the word guru — the one who takes your darkness away: “I thank Thee O Light for having compassion on me. And Thou hast saved me, O Light, with thy Gnosis [spiritual perception].” (Book of Faith-Wisdom — Pistis Sophia)
“The Satguru is very kind to the humble and the meek, and His advent here has been an act of great compassion. He has shown His grace and mercy to me. The path which could have taken crores [many millions] of births to tread, He has enabled me to negotiate in a moment.” (Kabir, The Essential Kabir, M.G. Gupta translation)
Rumi says, “If you seek to know God, sit at the feet of the Saints.”
An Ode to the Sant Sat Guru
In Praise of the Sant-soul of love
who has reached the Spiritual Realm above,
and merged in God.
Hail to the Competent Living Master,
the Qualified Teacher,
rare to find in this world,
so few and far between,
the True One,
a genuine mentor of souls,
righteous and worthy Guide,
a Fearless Being,
leader of a spiritual community.
With gratitude to the Competent Living One!
In a Sea of Samsara – illusion and world of changes,
of falsehood and posing,
there is a bright Light in the darkness.
A silent Music becomes audible.
At the feet of such a Loving, Radiant One,
the soul can not help but find inner Light and
slip into deep samadhi meditation.
In the eyes of a Saint are
love, wisdom, light, compassion, grace,
a reflection of God in this realm of the material plane.
The Master-Power connects the soul with the
Supreme Lord of Love.
(a Guru Purnima Ode to the Sant Satguru published in the article, There is No ‘Vatican’ of the Spirit)
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This Sant Mat Radhasoami E-Newsletter is dedicated to the Path of the Masters (Sant Satgurus of the Past, the Living Present, and Future), and to the Supreme Being, the Lord of the Soul Who is the Ocean of Love and All-Consciousness, and 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.
“What’s the use of receiving this human form if we do not serve others in thought, word, and deed. If we hold our thoughts only on worldly material things and refuse to think of that which is higher and more subtle, then our faith in the Transcendental will inevitably diminish.” (“Quintessence of Yoga: Secret of All Success”, a Sant Mat publication)
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“I took my stand in the midst of the world, and in flesh I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity, because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty.” (Yeshua/Christ, Saying 28, Gospel of Thomas)
“The soul is without taste, colour and cannot be perceived by the five senses. Consciousness is its chief attribute. Know the soul to be free of any gender and not bound by any dimensions of shape and size.” — Acharya Kundakunda, “Bhavapahuda”, Gatha 64 (Sutra of Jainism)
Quote Attributed to Apollonius of Tyana: “All, so I believe, belong to the family of God and are of one nature; everyone experiences the same emotions, regardless of the place or condition of a person’s birth, whether he is a barbarian or a Greek, so long as he is a human being.”
“We should all seek Truth for the sake of Truth.
Truth is valuable indeed.
It is the only thing we should run after.
It is not the property of any country, religion or person; but everyone, irrespective of caste, creed or country, is entitled to it.
It is within everybody.
Just as water is present under all soils, and those who toil and dig for it get their lands irrigated and succeed in raising crops, similar is the case with seekers after Truth.
They will surely get It if they toil for It.
They have only to seek It within themselves.” (Sawan Singh)
“Devotion and faith are twin brothers. If one comes, the other follows. Remove doubt! Place devotion on the throne of faith! Let the Kingdom of Heaven be established in your heart! The effort to remain constantly attached to ‘Sat’ (the Eternal, Timeless Source of Existence) is ‘Bhakti’ (devotion). The devotee is the really wise man. Wisdom without devotion is merely verbal learning.” — Sree Sree Thakur Anukulchandra, Book of Satyanusaran (The Pursuit of Truth)
“In countless births have I wandered
away and away from Thee. This birth
I have dedicated to Thee and staked
on Thee; I now live in hope to
meet Thee once again.”
“Howsoever strong be the pressure of work on you, howsoever demanding be your other commitments, set aside time for your daily practice of silence, prayer, meditation, and communication with God.” (J.P. Vaswani, The Seven Commandments of the Bhagavad Gita)
“That eternal Sound is in everyone, but dormant. One has to ‘awaken’ it with love, devotion, recitation of the Name and meditation. That Sound is unceasing and unfathomable, and is full of bliss.” (Prakashmani Sahib)
“People of the world go crazy
with rituals and superstition —
why should you go along with them?
Take charge of your soul
and keep company of Saints —
why mix poison with nectar?
Your home, dear soul, is in the inner regions,
so why tie yourself down to the physical?
Quick, rise to the higher planes of consciousness,
so says Radhasoami.” (Swami Ji Maharaj, Sar Bachan Poetry, Agra)
“Perform virtuous acts, you will receive happiness. Also do ‘simran’ (remembering God’s name, or meditating on the Divine Sound) regularly. The biggest advantage of ‘sumiran’ [remembrance] is that we do not have to pass through the painful cycle of 8.4 million species again. Those who perform true worship of God, meditate on His name, are rid of the cycle of transmigration.” (Swami Harinandan Baba)
“Those who accept the teachings of Sants and commence abhyas [the meditation practices] of Surat Shabd Yoga [Inner Light and Sound Meditation] will enhance their parmarthi (spiritual) fitness. They will receive unequivocal help (1) in this world; (2) at the time of death; and (3) thereafter. Until they reach the Highest Region, they will be located in regions of happiness. Taking birth twice or thrice in better environments, they will complete their task.” (Huzur Maharaj, Jagat Updesh Radhasoami — Universal Teachings)
“The test is to feel blessed in the Grace of a true Master by approaching Him without prejudice or preconception, with a loving heart, humility and as little pride as possible.” (Sree Sree Thakur Anukul Chandra Chakraborty, Book of Satyanusaran: The Pursuit of Truth)
Competent Living Masters — Qualified Spiritual Teachers (in the Sant Mat Tradition), by Swami Vyasanand Ji Maharaj
IMAGES above and below this article: Maharshi Mehi Ashram, and, Recently Visiting One Another, Acharya Harinandan Baba of the Maharshi Mehi Ashram, and Swami Vyasanand Ji Maharaj
Many ordinary gurus may be found roaming around in cities and villages and a mantra can be obtained from them. However, these gurus often do not require their students to make lifestyle transformations, nor do they require them to observe strict conduct by avoiding moral sins or spend time in meditation. They sometimes make such unrealistic claims, such as receiving their mantra initiation will result in enlightenment in three days.
In Mahatma Gandhi’s words: “An unqualified teacher of material sciences might not be so detrimental to the success of a student; however, if the spiritual guru is not qualified, then the student cannot achieve the goal nor have success.” In the words of Maharshi Mehi: “Through satsang find a true guru. Without the knowledge attained from a true guru the path is difficult to tread.” Thus, many Sants emphasize the importance of choosing an accomplished teacher.
In these present dark times it is very difficult to differentiate between a truly accomplished guru and a false teacher. For most people, unfamiliar with spiritual paths, such discernment is challenging. One reason for this difficulty is that it is critical to spend time around a guru to ascertain his worthiness. Those who are able to easily recognize an accomplished guru are rare. The question then is how to recognize an accomplished guru and one who is not accomplished, or worse, one who is corrupt. The difficulty is that most, being mesmerized by worldly attractions, judge gurus by outward display of material miracles, which are a wholly inaccurate measure. The true gurus live a simple life and morally upright lifestyle; they stay away from the pomp and show of the display of power. For example, they do not have expensive cars and opulent ashrams. They do not show favoritism among their followers. They do not wear rare beads, nor adorn their heads with gleaming head-marks. They do not own ironed kurtas (long tunics) nor laced dhotis (a wrapped garment). They do not decorate their heads with headbands, nor do they have embellished shoes. These gurus have modest furnishings and modest seating. The food eaten is also adequate but not gourmet. Honorific titles are shunned by the true guru. The true guru does not impart special blessings and does not guarantee to instantly show God or awaken supernatural powers. True gurus do not display their supernatural powers, nor give medicines for cures, nor do they show miracles. They do not pretend to be in Samadhi nor do they put on a public display of fasting. They do not cling to a particular caste and do not favor religious customs. They do not care about their appearance nor try to impress others through their outer appearance. They are not affiliated politically with any groups. They do not beg nor hoard money and do not take money earned through immoral means (black money). They favor neither the rich nor the poor, and especially do not berate the poor. There are no long lines to see them nor is special permission needed for their audience. They are easily accessible. They do not gossip nor speak ill of religious establishments. They are deferential and indifferent about their admirations. They do not mourn their loss nor are they jealous of seeing the good fortune of others. They do not consume prohibited foods (alcohol, animal products, etc.), nor do they instruct their followers for their consumption. In other words, the true guru is not involved in the outer display of material powers. The true guru considers wealth as dust, pleasures as thorns, personal prosperity as evil, pride as a curse, self-admiration as a scorpion bite, and adultery as deadly poison. Even the heavenly pleasures are rejected by them as well supernatural powers. They consider such powers as robbers or thieves, which lead a practitioner astray from the path of inner practice.
The realized gurus do not aspire for anything of this world. Their senses are under control, their mind is unwavering and pure. Ignorance cannot take hold of them as they live beyond the ambit of the three gunas. They do not commit sinful acts and have no selfish aspirations. They are steadfast in their conviction and conduct. They are firm in their principles and morals. They observe inner and outer purity, and reside in the inner temple of joy and contentment. They are the storehouse of infinite knowledge and are truly learned. They live a simple life and they represent the essence of truth. They are all knowing, wise and true yogis. Their essence is the renunciation of a sage. They are always vigilant and honor others. They remain humble while giving praise to others. They are patient and peaceful, treating all equally while being skilled on the path of devotion. They are the essence of all good qualities. They are beyond the sorrows of the world.
They are firm in their conviction. They are filled with humility, faith, and charity. They have friendliness toward all beings and are compassionate to all beings. They hold pure love for the Divine and become humble upon hearing their own praise. They are delighted by the admiration of others. They do not engage in immoral activities and their conduct is candid and sincere. They love all equally and have great regard for all the great teachers and sages. They hold the true knowledge of all scriptures and tread the path of truth. They spend their time teaching and helping others. They regard praise and criticism alike and commit themselves to teach the spiritual path to others. They are fearless, and feel the pain and joy of others. If a person wrongs them they still wish well for them. They are firm in their spiritual discipline. They always are engrossed in the study of scriptures and are wholly nonviolent and peaceful. A mantra received from gurus embodying such qualities can remove the arrow of suffering of the students — not otherwise.
— The Inward Journey Of the Soul (Chal Hamsa Nij Desh: O, Swan-Soul Return to Your Abode), by Swami Vyasanand Ji Maharaj (New E Kindle Book — See Amazon and Amazon India)
Needless to say, gurus who are materialistic, operate over-zealous or aggressive organizations (cults), who have plagiarised the writings of others (stealing), have misrepresented themselves and mislead their followers (lied), who don’t properly guide their students (not competent as teachers), perhaps encouraging them to eat meat, be addicted to drugs or consume alcohol (intoxicants), are sexual predators, or have other serious ethical problems, are corrupt and should be avoided.
The Recognition of a True Spiritual Master (Sant Satguru), by Maharishi Mehi
82. The recognition of a true spiritual master is the most difficult of tasks. However, the one who has purity of character (rectitude), who practices diligently the Yoga of Sound, and who can explain clearly Sant Mat (the Path of Saints) can be accepted and trusted and given devotion as a spiritual master. A person without rectitude or purity of character, regardless of the other qualities just mentioned, should not be regarded as a true master.
If one has accepted a teacher and later finds him or her lacking in rectitude, that teacher should be abandoned. In spite of the teacher’s exquisite knowledge, association with that teacher is not desirable if he or she is lacking in moral character. As the aspirant is particularly affected by the teacher’s moral character, it is imperative to avoid teachers without moral virtues. Purity of character is the essential quality of a teacher and if purity is lacking that teacher is no better than an animal. A teacher lacking purity of character or other essential virtues is a false spiritual teacher.
Kabir Sahab states:
“If you ought to learn the holy science of attaining the Supreme from the master, sacrifice your ego to him. For many having kept their pride, lost themselves in the current of ignorance. Surrender yourself to him who has no worldly desires, who is devoted to God and has forgone his ego. Do not take long in leaving the association of a false teacher for you will wander time and again and will not find the Entrance to the Divine Sound.”
The fruits of accepting a true master are immense. Unfortunately, true teachers are few and difficult to find. A spiritual master who is wise, pure and a practitioner of the Yoga of Divine Sound gradually imparts his or her virtues to the student. The good will of the spiritual teacher cannot but help affecting the aspirant in a positive manner because one is affected by the power of a higher vibration. Section 77 describes the qualities of the teacher and how the aspirant benefits from his or her relationship with the teacher.
The master who practices the Yoga of Sound but is negligent in his moral character and in his spiritual knowledge is harmful to the seeker of spiritual knowledge. If one has accepted such a master, disregarding the importance of rectitude and knowledge, the aspirant would be deprived of the benefits of the association with a true preceptor, mentioned in the previous paragraph. In addition, in following an immoral teacher the aspirant would have the difficult task of not going astray, much less advancing on the Spiritual Path. However, without the aid of a true teacher this spiritual task can be undertaken by a few steadfast learned disciples. For most it is almost impossible to undertake this task.
Clearly the energy, physical and mental, of one person can enhance the same faculties of another person. Thus it is not surprising that the spiritual power of one who is advanced in meditation enhances the spiritual energy of the aspirant…
It is apparent that the disciple benefits from the sacred radiance (personal aura), higher knowledge, and spiritual energy of the master. Baba Devi Sahab quotes the verses of Ghat Ramayana of Tulsi Sahab in which Sant Tulsi Sahab, in giving instruction to an aspirant describes the importance of a true master:
“0 Taki ( disciple) after being veracious and
content (giving up the illusory enchantments
of the worldly things) go in the shelter of a
perfect spiritual teacher who will give you
the secret knowledge to get into Sushumma
Nadi (the door to internal spiritual knowledge).”
The saints and true teachers are known to be impartial; their blessings fall like the rain. However, the rain, while falling on all, tends to collect in deep pools just as the grace of the saints while showering on all flows rapidly and collects in the deep pools of the aspirants who are devoted. It is not surprising that the aspirants through their devotion draw the grace of the master towards them. Aspirants who give great attention to the ways of the teacher are worthy of the gift of knowledge. Obviously, not the careless one, but the one who honors the gift and cares for the receiving bowl receives the gift of the grace of the teacher. Making oneself worthy is the secret of devotion to the master, the way of gaining grace as described in the writings of the saints.
K. Narayanswami Aiyar translates a Sanskrit hymn of the third Brahmana of the Mandal Bramanopanishad as:
“Saying this, he the Purusa of the sun embraced
his pupil and made him understand it.”
In his commentary on this verse, Narayanswami Aiyar states:
“This is a reference to the secret way of imparting higher Truth (the Knowledge of God).” (Thirty Minor Upanishads, p.259)
It is essential that the spiritual teacher has penetrated the Realms and shattered the illusion of the material plane. Even the spark of a little teaching of Shabad-Yoga for the attainment of the Supreme as learned from a teacher will be of far greater value than the worldly teachings.
During this lifetime, the one whose consciousness at the time of samadhi (a state of deep trance) transcends all the concealments of the Non-Conscious Realms and immerses in the Sabdatet Pada is satguru (the true spiritual master). Even while engaged in activity, the consciousness of a true master remains uninvolved, and remains poised in the Essential Divine Sound.
— Maharishi Mehi, Philosophy of Liberation, Published by the Sant Mat Society
251. If a person at the outset finds a teacher who does not know the mystery of Shabd, but subsequently finds a Sat Guru versed in Shabd, he should give up the former and submit himself to the Sat Guru. To quote a couplet: “Do not hesitate to give up a false (imperfect) guru, otherwise you will not find the portals of Shabd and will go on missing the right path again and again.” (Sar Bachan Prose, Book Two, Sayings of Soami Ji Maharaj)
252. He, who first meets a guru who knows the secret of Shabd but has not yet attained perfection, but later on meets the Sat Guru who is perfect in Shabd practice, should consider the previous guru as included in the perfect Sat Guru and take the protection of the Latter. (Sar Bachan Prose, Book Two, Published by Mrs. S.D. Maheshwari, Agra)
The last part of the last sentence again, from the Dayal Bagh translation of Sar Bachan Prose: “…he should consider his previous guru as present within the Satguru and seek the protection of the Satguru.” (Dayalbagh Press, Agra, India)
Meditate Sincerely. Success is All Yours. Mystic Verses of Swami Santsevi Ji Paramhans (translated into English by Pravesh K. Singh)
Practice meditation with sincerity; success is assured.
Worship your Guru Selflessly; the saviour is alongside.
Never ever discontinue or relinquish the ‘maanas jap’ (mental recitation of the sacred mantra given by the Guru); never ever discontinue or relinquish the ‘maanas dhyaan’ (contemplating/visualizing the form of the Guru or venerated deity in the Inner Sky).
Fix your gaze at the Sushumna (the central and the most important one of the three principal or major yogic nerves inside; it plays an important role in the achievement of the Supreme Bliss); a black point is nearby (comes into sight).
A dark point is seen first; subsequently it converts into white.
Sparkling brilliant Light seen within ends the regime of darkness.
When the gaze is fixed at the Point (Refulgent Point viewed inside), a myriad of Sounds are also heard.
Transcending the Five Central Sounds, all the trappings of ‘maya’ (illusion) are shattered.
The Fifth Central Ineffable Sound (springing straight from God) takes its listener to the Lord.
Gone is all sense of duality; Gone is the fearful trap of the 84 (8.4 million species).
Forsake Me Never, O Guru, May I Never Forget You! Mystic Verses of Swami Santsevi Ji Paramhans (translated into English by Pravesh K. Singh)
O Lord Guru! Bless me with your devotion, this much is my prayer.|
Take me under your protection, this much is my prayer. ||
So fidgety is my mind, every moment is it engrossed in sensory objects. |
Rescue me into the safety of your feet, this much is my prayer. ||
Forsake me never, may I never forget you. |
Live in my heart for ever, this much is my prayer. ||
May I have no worldly cravings, may I set up my home in the Ajna Chakra. |
May my every breath be a song in prayer, this much is my prayer. ||
O Sweet Lord! May I never be a slave, to the six mental defilements. |
May I master all of these, this much is my prayer. ||
May my gaze be stilled in the Sushumna, may my Soul grasp the Primal Sound Current. |
May that guide me to the Highest State, this much is my prayer. ||
May your form be mine, may I acquire your form. |
Santsevi beseeches with folded hands, O Lord! Pay heed to my entreaty. |
Kindly snap the worldly fetters, this much is my prayer. ||
“Read the Huzuri Pothi (Sar Bachan [poetry and prose of Swami Ji Maharaj]) every day. It is very explanatory and enlightening.” (Baba Jaimal Singh)
At least here in North America, the Sar Bachan Poetry volumes of Swami Ji Maharaj are what I call “the ‘Nag Hammadi’ or ‘Lost Books’ of Sant Mat”. I mean by this, that few are aware of these important key texts. They are rarely quoted in some circles. So….like those Gnostic Gospels or Lost Books of old, the Sar Bachan volumes are spiritual classics few are acquainted with these days, but should be….. if better understanding Sant Mat is the goal. All the books of Soami Ji Maharaj are now available on the web. See the link above to the Sant Mat E Library.
Meditation Practice and the Message of the Sar Bachan Poetry of Soami Ji Maharaj
Let us turn homewards, friend —
why linger in this alien land?
Get busy with your own real work,
do not get caught up in other people’s affairs.
Hold on to the Guru’s Naam [inner Sound and Light],
as Naam is the only currency
for your voyage beyond.
The colours of this world are soiled,
take my advice — have them washed clean.
The pleasures of this world are short-lived,
discard them one by one, entering the stage of sahaj*.
Take refuge in the Master with all your heart
and with a determined will.
Still the surat* [attention, Seat of the Soul] and mind within yourself,
then catch the melody of Shabd [inner Sound Current]
and keep your attention in the inner sky.*
Without this method you will never get out
of the intricate web that entangles you.
In his grace and mercy the Master now asks you
to accept his advice and take it to heart.
Why waste your life straying off the path —
you will never reach the destination.
Make the eye centre [third eye] your permanent abode
by withdrawing yourself into union with the Lord.
Focus your nirat* [inner seeing] on the Light there,
and all duality will vanish from your mind.
Shun the dark side, choose the bright,
focus your surat [soul’s attention or consciousness] and listen
intently to the melody.
Push your way through the curved tunnel of Bank Nal*
and establish your seat in Trikuti*.
Soar through the void of Sunn*, my friend,
and bathe your soul in Lake Mansarovar*.
Cross the dark expanse of Maha Sunn*
and go on to dwell in Bhanwar Gupha*.
Then, fully adorned, move into the fourth plane
where you will catch the melody of the veena*.
Beyond Alakh* and Agam*
you will be ushered into a magnificent palace
where you will meet Radhasoami*
and be filled with supreme bliss.
Sahaj: Easy, natural; the natural state of the soul; the level of spiritual consciousness in which the soul, having realized its own true nature or identity, gravitates easily and naturally towards complete merging with God. The state of sahaj begins in Daswan Dwar* and reaches its culmination in Sach Khand.
Surat, *Nirat: Soul, soul consciousness, the attention of the soul. Surat refers to the ability of the soul to concentrate within and experience the bliss of inner regions. Surat also refers particularly to the soul’s capacity to hear within, whereas nirat refers to the soul’s capacity to see within.
Inner Sky (Gagan): The Sky of Trikuti.
Bank Nal: A narrow, curved tunnel that forms a passage for the soul in its journey between the first inner region of Sahansdal Kamal and the second region of Trikuti.
Trikuti: The headquarters of the causal plane and the seat of universal mind or Brahm, who is the ruler of the three worlds-physical, astral and causal. Trikuti is the second stage on the inner journey described by the Saints.
Lake Mansarovar: A lake in Daswan Dwar, also called the Lake of Nectar (amritsar). When the soul bathes in this lake, it washes itself clean of all gross coverings and begins its transformation into pure soul, which Saints generally refer to as a swan (hansa) [pure, liberated soul].
Sunn, *Maha Sunn: The third region described by the Saints is comprised of Sunn and Maha Sunn* — Sunn* being the region itself and Maha Sunn* the area of intense darkness between the third region and Bhanwar Gupha*, the fourth region.
Daswan Dwar: Tenth (daswaan) Gate or Door (dwaar). The third spiritual region. The second region, Trikuti, is said to have an inner citadel (garh) with ten gates, nine of which are open. The tenth gate, which leads to the third region, is closed. The soul must open the tenth gate through ardent meditation on Shabd. Daswan Dwar* refers to this gate, and also to the entire third region, which includes Sunn* and Maha Sunn* — Sunn* being the region itself and Maha Sunn* the area of intense darkness between Daswan Dwar* and Bhanwar Gupha*, the fourth region.
*Bhanwar Gupha: The highest region of the creation, lying at the threshold of eternity. This is where the soul cries out ‘Sohang’ (‘I am that’) on realizing its complete identity with God, but is, as yet, separate from him. Its next step is Sach Khand, where it merges with the Lord into an eternal oneness.
*Alakh and *Agam: The second (Invisible) and third (Inaccessible) stages of pure spirit in the realm of eternity.
*Veena: instrument used in Indian classical ragas somewhat similar to the sitar but deeper in tone.
*Radhasoami: Lord (Swami) of the Soul (Radha), The Most High, The Supreme Being in the Highest Region, Ultimate Reality.
From the Sar Bachan Radhasoami Poetry of Swami Ji Maharaj
In the cycle of transmigration I spent millions of lives,
but no one came to help me.
Now the Master has met me
and in his grace he has given me
the Mystery of Shabd, the very essence of life.
I have left the nine doors behind,
I have applied myself to the tenth (1)
and obtained the Essence
through the practice of the Word. (2)
Propelled by the Master’s power
the ship of my life sails on.
I have obtained the unfathomable treasure of real value.
What more can I say? My condition is past description:
my soul has merged in Shabd and become one with it.
Life here has a unique flavor
and no one but a Saint has ever described it.
My soul reached the top of Sunn, saw Maha Sunn (3),
and established itself in Bhanwar Gupha (3).
After experiencing Sat Naam [True Name] in its True Home
it has attained the state of Alakh and Agam.
With its inner hearing and its inner vision
the soul has now gone on
to merge in Radhasoami’s holy feet.
With the offerings embellished with heavenly adornments
the prayer has inspired great love and devotion.
I have taken refuge in Dayal, the merciful Lord (4),
and all Kal’s power is now cast away.
Attired in the robe of five elements (5)
the Lord sits in his peerless majesty.
He left his own palace to come here
for the sake of his souls…
Radhasoami is calling:
ascend to the inner sky and reach your own Home.
Establish your base at the Third Eye
and have darshan [vision] of the inner Master. (6)
Always listen to the voice of the Shabd Guru,
burn to ashes the low cravings of your mind
and merge into him.
This form of the Master is of unsurpassed beauty —
it will light up your inner being
like the radiant glow of the sun.
Like the black bee on a lotus in full bloom,
your soul will revel in the Master’s love.
Dismal are the hearts which have not received
the light of knowledge from the Master, 0 friend!
They have not met a true Master,
they constantly wander around
in the maze of the creation.
As for myself, I have found a true Master
and I sacrifice myself to him in humble adoration.
Like a moonbird lost in watching the moon,
I lose myself in contemplation of his sublime form.
The true Master is Shabd personified —
his home is in realms beyond space.
Since your own real form is soul,
you should follow his trail of Shabd.
The Master’s form is in your eyes —
if only you would open your inner vision!
The Master’s Shabd resounds in your ears —
if only you could hear him calling from the heavens!
This is the essence of the path, says Radhasoami.
Fortunate souls who accept it
will sail across the ocean of life.
(1) “Tenth Door”: The nine doors are the nine aperture in the physical body (two eyes, two ears, two nostrils, mouth, and the two lower apertures) through which the soul energy dissipates into the world. The Tenth Door is the Eye Center, through which the soul makes its escape from the world of illusion into the inner realms.
(2) “The Word”: In this case, “Akshar”, referring to the Shabd of the Sunn region.
(3) “Sunn,” “Maha Sunn”, “Bhanwar Gupha”: Derived from the Sanskrit “shoonya”, Sunn is usually translated as void, emptiness or vacuum. Saints use the term to refer to the Third Region, also called Daswan Dwar, and they use Maha Sunn for the region of intense darkness between Daswan Dwar and Bhanwar Gupha (Vortex or revolving cave on the Threshold of Eternity). Above Bhanwar Gupha is the Fifth Region, Sat Lok.
(4) “Dayal”: Merciful, the Supreme, Benevolent Lord.
(5) “Elements”: The human form — the five elements being earth, water, fire, air, and ether.
(6) “Inner Master”: The term inner Master generally refers to the Radiant Form of the Master that is always present within every initiate….the inner Master also refers to the Shabd Form of the Master, for Shabd is revealed within the disciple as the ultimate form of the Master.
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