La

,-,,-tJtThe auther is one or the most humble disciples or tbe

late Samarlh Satguru Mahatma Sri Ramchandraji or Patehgarb, who had good rortune or personal contact with the SATGURU during the years 1925-1931 and also with seers or the syltem such a. Param Sant Mahatma Abdul Ghani Khan Sahib or Bbogaun, Param Sant Mahatma Raghubar Dayal Sahib or Kanpur. Param Sant Mahatma Dr. Krishna Swarup Sahib or Jaipur. Param Sant Mahatma Brij Mohanlal Sahib or LuckDow. Param Saot Or. Sri Krisbanalal Sattib or Sikanderabad. Param Sant Dr. Shyamlal Sahib of Ghaziabad. and many other Saiots or the system explains in this book.

THB TECHNIQUE OF THE SAINTS

AS TO

1I0W THEY RAISE THB SOUL

FROM

THB LOW GROSS LEVELS TO THE HIGHEST LBVBLS OF CONCIOUSNESS AND LIBERATE THE POOR SOUL FROM THE BONDAGB OF THE INTRICATB NET OF MAYA,GBTHIM A GLIMPSE OFTHF RBALITY AND ULTIMATBLY ARRANGE HIS PBRMANENT MERGER IN TIIB OCBAN OF IMMORTAL ETERNAL PEACB TRANQUILITY AND BLISS.

Published by :­

Sakseoa Brothers

Devnagar. JALPUR - 302015

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PuhlllJUrI :

Sabena Brothers 8-60, On NaJer. JAIPUR

r

Fint Edition, 1000

Marc~. 1986

@ All Rishts Reserved

Prlet R.. 10.00

DtllIJC ... l1.!O

SAMRATH SAT -GURU PARAM SANT

MAHATMA SRI RAM CHANDRA J.

Prlnl,4 by ; OF FATEHGARH

Oriental PrinteR & Pa1l~" 2-2-18731014- 8-1931

JAIPUR

r DEDICAT[D

to

SAMARTH SATGURU PARAM SANT

MAHAI MA SRI RAMCHANDRAlI

or Flltchgorh

Who vrry kindly accepted me under

his esteemed protection in

March. 1928.

Dr. HARNARAYAN SAKSENA

I

1

ACKNOWLEDGEMENTS

•

The author is sincerely grateful to Mahatma Narednr.

Moban (JAtPUR), Mahatma Basant Kumar (Roorkce),

Mahatma Oinesh KUmar (FATEHGARH) rOt the valuable

help rendered by tbem ill compiling the material. revising

aDd cxaminiol the manulCriptl, proof. etc. and also to the

Pfttl-where it could be printed in a record time of lOme two

weeka for releue on the occasion of Fatcbgarb Bhand.ra­

Mareb. 1986 and several otber friends. wbo usistcd him in (airioa out the manuscript .everal times.

•

•

THE SECRET OE REALISATIGN

CONTENTS

1-61. Foreword

7-:112. Pre race

3. Chapltr I-The Siages of AlCCtlt 22- 2'

4. Chapler II...The flfst ,i. Cb"kras of the Pinda

(The Phy,icol Body) 26- 42

(1) The QudaCbakr. ~-30

(2) The Indriya Chakt' 30 - 31

(3) The Nabhl Cbakra 31- 32

(") The Urad.ya Chakra 32- 33

(S) The Kaoth. Cbakra 34 - 3S

(6) The MaYa Cbak'a 3S - 42

S. Cbapter-lll- The Chakr•• or And• .t Bratunand 43- S3

(7) Tho Sahura Del Kamal 43-44

(I) The Trlkuti 44 - 48 (9) The Sboonya -49

(10) Tbe Mabuhooya 49 - 51 (II) The Bban....r Gur. "1-'2

(12) The Satlok or Sacbkbaod "2-53

6. Chapter -IV - Thel.,t six UISes of BrabmaDd Ind Paar Brabm. ~4- S5

---

(13) Tbe Alakb Lok.

(14) The Agam Lob

(15) The Ak.ha Loka

(17)(16) IUodcs;ribable (18)

SlATBMENT

7. Chapter - V - The speed of Alcent

8. Chapter - V1- The Conclusion

9. Appeodllt-l- The Shabda (VCl'$cs) or

Saint Kabir with liS literal

translation in English

10: Appcndi~ 11··GloSl>ary~ Technical word. cJ(plaincd

11. Ap~ndi~ - 111_ Diblio~raph)'

S4 ,~

S5

S~

j6-6S

66-68

09-7:1

73 - 8l

82-94

9S

•

0,. H. N. SAKSENA JAIPUR

FOREWORD

Man ~hould thinl. III some lime of his lire, what should be his Ullimulc: soal of life. 1 he $ooner lhe betler.

V:uiou'l n:ligion~ of the world. which are being (ollo",cd h~' lhr pcul'lt" or (liffeTent countries, do point OUI, the dutieJ of m~In.I\lWnrc.ls 11;llhl:l', hi' family. relatives. (,iends, neigh­botH~ ami ;lIl'll IOwltrds the human s(K'icl\'. 1 hey have a'~o

laid (lown rCi.!ulaljolls, accordlll~ 10 the rt'quirCmC"I~ of I"e lociety of Ihe place, at the lIme-on personal hVj.lil.'nl", ethics, ~ndal and Ic:li,ciNIS dutil's. They emphatically roint out the c:xi~tcnc(' ofaon and illS creation,>, and perscnbe some kind of rule! and W;ly$ to worship 111M.

Even Iho\c who do not helic: ...e in GOO do believe in some invi\ihlc power, which governs the whole ullwer'c: and

kt' '11' e\it:r,thin~ in a specific and regular order. They orten call it ~All ItF

lle~il.!e!l the!~e religions, there have ~t:n ~aints in various p:trt, of the world. who preached the love! of GOD. irre~pecl_

ivr of the reh/tlou. beliefs followed by lhe people. They have been aho"c reli~ious belief. and rree from limitation:. of caste. creeet. nllionalily. Illngua!!e etc. 1hcv have gone far ahead of the reli~ioul belief. and preaehinR' and have influe!nced direct_ Iv the liVing method and 'ylltem, of worsbip of tbe man­kim,! as a whult:

India h.. , hod the prtvilege of producing most of these ~ .. iI11!\ for lhe whole worM. Some or them have actually travell­ed uno,\ the border. of India to the various parts of the world, North, Sl)Uth, last &; West. In the recent past, they

2 3 The St'CTCI of Realisation

ha~ convinctd llit ptC'rle of olh, ('otlnlrit'(. lhal lI'ut' is dire need for their rising abo\'c Iheir pre<;cnl modes of hi8hll malt"­i.Ii~lic A mrcl!anica!fli"inp.! & lnolo; lOW3,d$ Iht advll1lCed ~jlle

of spiriluallife as well. They "avc lOUCtc:!oi(ully Irit'lI10 rcvnlu~

tioni,e the thinking of the educ.ltd world Pcoflfc" 110 I l .. c:

bc("ome "ned "jib ,lll: hirh:' .1' rhu;liC:Rle~ il.r.d maltri,;,!'il ~

side of life, hvt now bcpun to Ihin},; that !lfe he}ond IhlS pre,,:n! life of their", i, worth in\'c:~ti;:,aling and unJtr"tandili'.

VariOus 3.11nl, have dC5C1 ibed lhe :!olllgC~ of It-c tltlot'kp­ment of ~('lul Ilnd iI' a~cenl()n lhe patn of the love of GOD. 111t sainu, "'ho have aUlhoritallvdy IndicJ.lC'd the pJlb t)f uphfll1lct\t of dlt soul. have al50 b<:en I umen U~. and Iheir bCj:l.inninl! may be tra<:td back to Ibe vedic age, when the Yed", and 1111: llrnl~hllds originalcd. Sainls, from lime 10 time. ha ... c: lll'J'e.lrul ,Iud dmwn the aUention of Ihe human society lowanh their leachings and directed men 10 the path of the I..,\'e 01 GOU.

T" the recenl pasl there have been sainu in India like Kllhlf, 1 ulli. Jat'jcewnn, Gh:tnb 0:11. Paltu, Nanak, Dadu. 'I uhidas, NabhO!jl. lIaridu, Soorda(, Raida.\, Sannlld, Sheikh Ahmed MujaJd;ld Ahfsani, Roim Kri~hna. Vivd:anlnd. Setli ShiV Dayal Singh, etc. lhcJC' have tnen sainls in Smd like Qalandar,Lal Shehhal Sarhmdl, Shah Ina~af. Oalpal, QUlub Shah. Shah Llllif ele. fhere havt been ,..inls ill other put'; of A'jia like :ih8m~ labra Maulana R0i1m, Ihft'z I tc. LaiC in the 11111\ Century there has been a great ssinl in "onhern India );.oo,vn a~ M:\hatmo Ram Chandraji.

1 hey ha...e Illi .rreaehed the love of GOD, and haye 1.lid

dllwn definite iOli,lfUcllons 10 be followed by IhoK. who "'(.lnt

10 tn.ud the di\'ine path. They have very c1~arly ".:mphasI7~d

Ihal only the physicul body is not the man. He has an elher­cal hody alloo, and in it thtre IS sti\( minute Bud subtle power..

f'orc\\ord

the soul. ~ATMA). ",hi!.:h is the ran of the Supreme Soul. (PARAMA1 MA) and lhat 'hrough thIS ph).!tital lody o.lly. n man can hil\'C hll direcl arpro,!ch 10 merger In Ihe Supreme Sout, The Uni\'efnl GOD, wher.: ctl:'rn;ll peace and bibS eXISls.

II i'i orcount impos!ihl.o to ,ay, which of thc,e 'sint! rea, het! Ihe h'rh' ~I ~t iNC. hcau~e we in thIs .... orld. ha",c 110 m 'ill:. Ii' measure ll,tlr aSCCllr. Out from lhe rccur,J .. ldt be-­hind I'Iv ll'em we CIn, howl'ver, rOll~hly ~timatc their limit DScent. All of t"rm hu\c de'cril'cd the sll!Q.e~ of 1I,cr:nt in th.:ir ofo....n words and In Iheir own manner. !"rom Ihe nv; illlble recmd~ and their comp:nalivc siudy, it uprcar, UrU tile dt:S· criltioll pi\'Cll I1v ~aint Kuhir h complete. and his a.c.:nt IS the !lights!. Fr(lm II clu"l "Itldy ilr Iheir Icaching, it i~ also found Ihal all suI ~l'(lllrnl sllil1h. wl:o arc supl10sed 10 be of the l.1.me c;l!ll1re, hll'o'''.: ~i\cl1 ltimilar c!c5cripiorls in their own words, at difft'rent lime.. , IOdepondaol of Whlf.l the Great ((abir, has dc"\·rlbrd. It h ro\'ihle thai borne of them would haH tried lind ndlMlIy ro.:al·hed hirhcr. tut a, nlready Sialed b) !lain1 Ka",u. Ihey howe also admitted. cOnfirmed &. corroborated his stlla'mellt th:at Ihe .lflSes beyond. arc Iteeret and thai their ~lt\,riplitln (";lnnol l-e m;tdc av:ulllble fur expression ill .....ords Tht ,k~lIlIHion b) saint Kabir has, thcrdort', becn lalen a~ a t",·i\ rtlr our rurro~cl." t1.e fla(Des given by 111m. have been ullnf'leli hi explain lhe a"ecnu.

An ullempl hO\, 11Il .... evo.:r. bern made ill Ihl\ hookle1 to Il(IiCUhr Ihnc 51'llles ill a, l111ch ddail as t,;oulll be ;l\'ailable h.lm Iho ,h:lcripllun by the various t<aints. They 1I:\'o'e been

,'H.II ,,11'11 IIf Iho lime. Not only did Ihey preach it for Ih.: mllll'~IlI,1 n. II ,.. hille, Inn actuulty Iiftcd men from their pre­IIenl 81.1'.'1' III mnlellul life 10 Ihe highest .tage of spiritual hfa und mIllie Ihem ~..tr,lble of helping dcscrving human heinl' to llllliln tlto.~e high Slagel, 1 hey wcrc bestowed Willi speciol

4 The Secret of Rrati~aljon

powers to lin men to thrse high stage'l, and also to grant similar powers to descrving penollS, (0 help people in raising them to higher levels by their own powers.

This has bt-Cil tbe speciality of tbese uints, or which a parallel example cannot be found ID this mat"'rlol!ilJlic world.

As the legend goes, PAA RAS ((fT77J) fhe touch Slone can

COoven IRON inlo GOLD. but cannol covert IRON, GOLD or Ilny olher ",clal inlo PAARAS. But a S81j;l.uru can and does

con"crt hj, dC'\tr"in{! di,ciple into a SATGURU, who is capahle of htlring people ann he blls kfl his physical body and .II.lso crea(e a SATGURU to follow up his .... or....

It may also be poinlcd out here, that a SATGURU livinR in human bod}' can initiate and ~neril a penon nOI Of,ly dUrlllp; his life, but continues to benefit him CVCl'I \I hen he" nO! phy'Sic.1.11y present. But he cnnnot initiate Or benefil any new person afrer he has left this world. His authorised disci~

pIc or any person functioning M a SATGURU at the time, shall hnvC' to be approached by Ihe new enlrants. ThIS point ha'S 10 the noted carefully.

Saints of Ihis calibre i.e., 5al!'urn have been available for the \)enefit of the human Sllciety at all times and are availahle even nOw. In case tbe search is sincere and the seekcrs of truth try to find lhem oul, lhey can be of real help to these seeker'S,

This book is ba,cd on the wrilings of fhe old saints of Jndia, as interpletcd by the saints of this century, on the balis of their practical eltperieLce-because only theory h83 Httlc valuc wilh Ihe sainls. Thcy obse,ve everything with their hirh1y develored minds, in a practical manner, and lbl"n tramcrihc their observations inlo words-~o far as the language of today helps them in eltpressiug themselves. Yet there arc higher slages, which cannot be described,

Forc\\'ord ~

The terms, u,ed in almost all the hooks on meditation

tontain wU1ds, origin lting from ~anskrit, the old sacred langu_

1I.~e of India. Althou;;h tlleir tran..lation in Engh~h has been

altemp":d to depil:t the mc:tnm,; uf thc!oc words, as .lecuratcly

.5 possible, yet in some ca~es, coqu;valent wonti in English

could not be found 10 convey the C'lt;lct meaninl!. flut in case. of

pronunciation, it hIlS to he admitled that it C;lnnot be COJTa:t1y

cltpresstd in any olhcr lanalla~e or script In the circumstances,

the SANSKRIT wonts have al<;o L~l.'n mentioned in brocket!

alongwilh their venion in english I\lrhahcts. UlX;;Iuse the sound of the wordli, meant for recilation.1t

ever)' slage, should be pronounced correctly, it is recommend

c:d to the readers 10 acquaint themsehes with the Sanskrit or

Hindi alphabets-IJ vowels and 33 consonents, with the elc­

menlary knowledge of joining them. Hindi alphabets are tbe

same.s San6krit and I Hindi primer will be sufficient for our

readers oversea'S, which can be had from the Hindi language

inslitutions or the Indian Embassy in their country.

In original set of verse!! Sllkhis (ROO) as they are call­

ed composed by the greal Kabir in Hindi, alongwith its literal

translation in English, hu been given in Appendilt I in the

ent1. The readers will be able to estimate from it and realise,

how high was the a!:cent of this Saint of the time, and how

accurately he has l'oeen able to dcscribe each and every stage,

inspile of his being abwlulely illiter.lle.

The Appcndilt II has been added-to eltplain in English,

the meaning or tbe t echoica\ terms of Sanskrit and Pen ian,

r ­6 The Scact of Realisation

along with their oriSinai version. In Appen 'ix. II r. a bibliogra­

phy has ~en 3ddd fvr the convenicn..:e of our read:-fS. If ttJcY

like. they moy refer 10 th.:se books for more details and the

e~acl t"plllnations ,illto by their authors.

The author. re~JX~tfully Icqu<::>B th~ lIble reaJers of thi

hooklet. KI'Dl.Y 10 in(in1.1' e. where':ver they find some

discrerancy in (acts or Ihe r:-..preS~I('ln~. All attempt will be

made 10 sci ill i~11l in lhe nexi \.dilioll.

PREFACE

ACCOTdln@ to lhe Ilhugw.l.l Pur.:1n ('-rJ1I"'1" 1Tfnr) one

of the vealt'~t Er;cs of the Aryan\, the C REATI N conti­

nllts in \:ydes of,he four VII!!:" (~ ... ttlf), viI. the Satyuga

(~ll,lf), thcTrtt:l. (,,,,.,), lhc nv.apara (i:r17) ..t the Ka/li­

yUj:!3. ('1ifintl), nil the r'lllr lopdl1 r 100\\11 4" tht.: 'CHAl UR

YllGI (""ilil), of which the {""rind ;lltl\I"f\fhcr runll ilUo

4 ],~(}.(j(}O}<,·arl of ollr planet till" I AR'lll Sadl one Thou....:lnd

rounds· of Chat\lryul;i form a KAl.I'A {~), which means

a day f\)( Lord nRAHMA (1lOIJ-heharge of creation. A time cflual 10 thrt1 or II Kulpa r~pre,cnts the night of the Lord 8ra­hnu, during whIch all lhe creatIOn is said to stay in a dor­munt or el;.tinct stilte, or say :lbsorbcd ill the Lord Brahma. When thh nHlt is ov~r. the cycle of the fo)ur yugas begins and repeats". IlescTlbcd ahov~. All thi" period, day.\ night is consi dered to h~ one day nf Lord Brahma His lear conjist.. of ,ueh­360 days and hi. lise has b:cn fIxed as one hu:tdred sucb )'~ar',

The Supreme Power, which W~ may call the GOD AL­M1GIlTY has crealcd Lord Dulnna rnd simultaneously many olher Lords, who have been l\ni~ned varIous duties, which we call powers of Natu~. Thev function PI: conti oilers of these powen such as tht' Vishnu (fi{I!i~) for maintcnance, the Shiva (m) for destruction &. di'pos.lI, the lndra (A) for Electri·

city, rain & thunder, the Vayu, 1I{'1) for Almospher~, Ibe

Varuna (ifm) for water, \Cus nnd oceanS, Ii'll: Agni (.m-.r) for fi~, 'he Sun for heat and light etc. etc. They are named as

Dcvatas (~aT) or say Deities.

8 9 The Secret of ReaJj'lltiOn

The lives of these deilies arl.l fj;,ed alonj!with their

(unctions and limited 10 one or mor.: K:llpa~ and it is Mt neces'ar~ thai Ihe samt' ,0uJ may be appointed to til.; !'amc ;,h nc\l lime <\11 th..: ~ouls afe said to be paris MIke Supreme Soul & lhe deitl\:lIi or Do:Yata~, arc aha among lhe~c souls. All thc'c souls Me immortal. 1 he Sunil} cl,ange ,heIr rhv~ical. mental and 11111<1.1 hJlhcs to otllllin neN onc~ accordillC 10 their

past drcd! 3.'1 per lhe rigid 1.1\\5 of n,lture. This chllnge of holly is called death un Our carth.

The :'RC of man i' limited 10 an avcr3J;c of la)" one lIur. dred yc·lrs. but the ag..:, of til.; deitieS arc much mure. llli, j. one !.J1Hercnr<: bel\\-c-en thenl and the ordinary ,oul'. 1 he second IS tlut of the powers b;slowcd on them. rhey hllye all lhclr well·dellned jUrJ)Jictlon~ and limitations, beyond which they Cannot go, rllO~C WllO wors'lip Ih~m may get all the mctertilll be:ncfm from them 'Which lie: wIlhin iheir jurisdicliun hut they can little help in the hbc;r.uiOIl of the soul Irom the

honduge of the May", (JfJll'T) so strongly entrapping them

(Ih! souls) nnd I~J 10 the parl of eternity, 'Where ellist boundles.\ illtlnOrt.. 1 horrineu and bliss aDd whidl had htell the Inllllal home of Ihe 50ul.

Th~ ~ife of:t m,ln is limited. We also .ec thll slmil3r is lhe case wilh every liVing oelng- bea'ots. bIrds. in\tCls. rt'rHilcJ and so many sreCIC\ of G;:d',S cre:uion in existence, Similar IS

the case of 1'1111115 - big or small. We :1150 rcad in history that

a cermin city, rIver or a mOuntain exisled some hundre(h, or thousand'll of ye:tr" ll~ll, but it dtlCS TID! extst no"', So theIr age is also limited. '-Yen lhe age of the crelH!On as a whole, is houted,

Mother nat'lre i. at work at eyery mnment. Thins. nrc hein\,! created. nOtlri'hed and maintained for some time, whioh Cln be called their agl"', and then dc.o;:tro)ed. The metelialiSlic view or crclli,;ll can JUSt be dl\,jdcd into three parIS yiz: ­

Pr~face

(l) Getting shape from elemenls. (2) Stay in the integrated form With gradual chanaes, and (3) 1 heir disinlegr.lltion in to elements.

This i<; the nor11\31 prote's or nalure.

While cxisling in (iod's creation. we-stty our SO,,15­al(1ng\\uh our dceds, good or bad, 10 thc shape or San~kar!

('1~j''''' j }go in the yery cycle of buth .. nnd deaths. The kind ..

d species or the lI/iog bein~,-cilllcd yonies (Jf'lf.T'ri) :trc ij4

1,11.11'1 ac!.:urding to the Aryar. !'ur;ulu and the Sl>uls g" into Ihcm as rcr lhcir Snn!>bras. I he souls stllY in comfort or mMr~ In IIleM: YOlli.:s accordin. to their S.lmkur:u and clt;mge frnn .)ne I,) anuther till th..: c:y.:lo is uverlnJ the snnit....HS

ror staying in lower yoni~ arc co,nplcted. Theu only tile

turn for getting the human body ('1~l;'l If,i~) comcs. ThIS rclurn 10 hunun body may take lIny time-may be ,",ycn hundreds or thousands of years,

The kind of misery a!l.d depend,lllC.l in the Ii!'..: of beasts, b.rds, insecl~ etc. can well be estimaud by us. It is mCht truubh:-sllmc. illS gl~en as a puni:.hm:nt, whkh call neyer be or taste to the soul. Rut il has to be borne borne bt.:':l:IulIe it is tl:e law of nature - which i!l RIGID, and canTlut ,e \'iolah:u or !UJ'lru·l\ded.

If you h:lppen to sec any liying hcin~ ",hcn it i, dying, and the :>OJI is leavi'lg the body, you will feci convinced that it is perhaps Ihe wonl or the l(('uhles the creature has ever hcen subjected 10. It do~e not want 10 leave the boJy. resi')" to liye at il~ ulmost, but ultimately fails in all attempts and has to die. Sllch i!i the law or nature,

Thi~ very condition is th,11 of human being, when dying, lie tries 10 get all surlS of help' which is [fyaihlhle in the world, but Ultimately all errurts and heir. made available at the time is nOI enuugh to keep him aliye &. be die. haokcrloa

10 The Secret of Realisation

and craving (or life and C\lerylhing, which he llas or can

gel in the: world. The pain at the time, when Ihe soul kave!! tbe body, is unbearable, but it has 10 be borne, because Ih'~re

is no escape from the law of nature. A 'enslble man Will shudder "'hen he Ihinks that all this is 10 happen with hlln also SOme day - sooner or later.

Let us just look 10 another n!iptcl, which is kno..... n n~

birth. II uman mothers carry the burden of pregnancy for rull ninc monlh~. which increascs with time ;Ind ultimately l.:ry with p.lin at Ihe time of delivery. But latcr, they gct rCl.:tll1ctlcd when lhey sec that they have got a baby. find forget the pain in C'lUr!C of lime. But what about tho baby 7 He IS heIple,s while in lhe mother'. womb. He i. closed from all sides <lnd lies wilh he-ad downward. and legs upwards - no room to move the arms and legs - and no fresh air to breathe. J( the mOlher uses $Ome hot or hard food, it troubles the womb baby most. This condition continues for full nine months. e...ell when born he has to depend on olhers for the feed. cleanliness and olher requirements for many )'ean to come, till be begins to express the nceds and later bej!101 to ~rfonn all duties and get the requirements himself. The trouble to the baby at the time of birth is again such that we will shudder iI we place ourselves in these circumstances.

lJesides so many other miseries in Ihis world, if only these two instance' of pain, trouble and helplessness are con­sidered, it sbould be cnough for a sensible human being to open his eyes and to understand how important and urgent it is for him to get rid of all this trouble, which is scheduled to be repeated again and ."ain in the routine course of time, In his ca..e als\)o

When we accompany n funeral, we normally tbink that we sball also die somc day, carried and ere:n&ted similarly,

Prefucc I I

Most of the time of Our lotay with the dead body, we think of OUr Own fut:.lre. But when we return IIft!.:r cremation, we for­get everything of this imporlant !uhject and gct in ....ohed in Our e...cr)'day routine. E"'en the idea of death is painlul lind troublc:~me to us and we are never prep;lred to enlerlllin in our rTlmds.

Thu! there lite numerous QCc3,ion' for us to think of our Own fllture. bIll we IIrc <:0 ufrllid of death, that even un idea or il rives u<; It shuddcrinv sh.'o\:\.;. "dfles not mean that We' l:an IX' sparel! from thot MUST III l'lIpl'ening. The rn.:3t.

e',1 wonder (\1 thIS world i'lh'lt amlin. wlH) se...-s so mlln\, pc(\ple {!oing from this world and also "nowS that his turn is Rlso fl mll~l. yel does not wony and consider'\ himself immor· lal. This is also true with yeu and me and nooojy i~ an· exeeptioa.

Durin!! the ~riod of his normal liff', a man j, continu­ollsly subje. tcd to the cycles of JOy'\ nnd sorrows gains and lo~<;('s, rejoicings and miseries. It IS also u<;ual wilh e ....ery hUr~'nn beillg that his requir('mc:nts and need<; arc e.... f'r increa­sing. Some of them are fulfil/cd while othe" remain unfulfilled. Yel another set of wRnts arise and thus tr,e cycle is al work throullhout his life Thus there ar... more want'; which remain t1mlllr~fied than tholle \'ollieh are satisfied ami there are more t'l."C'hioll:O of dissUli,futtion and trouble than Ihosc of suus­faction and rejoicing. Scarcely )'ou will flOd a human being who does nOI want any·thing or \'ohose all wants have been satisfied. A greal ~nint poet of India. has described the posi­tilJn in beautiful words in the couplet below:

"'~ 'If ""'" r",,1 W;tnt, di~;lppcared-worriel 0110

disappeared (With them)

~'~l Mind is carefree now.

--------

12 13 The Secret of Realisation

f;;r'f1f'T IfilJ .". "frf{if Those who do not W3nl anythina

a~~ 'ITf II (They) are the king of the k!ngs. Naturally, the question arises. wht'ther there is It way

10 gel nd of this wnsla"r and permanent rcpilitlon of the cydc oflroublu and worrics. The Bnswer is YLS.

There are leachers in thi" world. who tench lan~ual!lc~. arts, ielcnec! etc. CIC. and Impart lraming for every kind of job or pro:i:s~ion. Similarly, tbere arc teacherll for the uplift. ment of.he soul anJ its rele.1Sc from lhe cycle of binll' an.1 death, in lhe universe, which only is the n13in C;lU\e of Ih~

lrouble. Teachers of worldly and materie.l ",ubjects lIrc .1\".111.

able easllv lllloChooh. colleges. universitie~ lInti other ph",:clI. Out teachers for the upi.rlment of the soul ure not aViulable ~o

easily, The subject is different and 'htle wanted. nnd iu leachers tire also d'ffcrent and scarce, lOll will have to search Ihem out with zeal nnd determination, if you realley want,them 1 hey nrc the sainu, who descend from the highcSlstage~of ipirttuality, merely for the upliftmeot of the .ouls. groping in the dark for right direction. 1bey sre deputed for tnlS very purpose. They stay a, human being,; like you and me, but are endowed Wi.ll /lpeclal powers to carry on with the sacred mission of '"IiI'erating peoplc·'. They are also be~towed :with powers to create a ,eose of search for the TRUTH in people, and to help them in realiSing the TRUTJI which means the

MASTFR OF ALL CREATION. Saints have givcn tbe name of SATGURU to such a unique teacher.

It is, or course, very very difficult to find Irue and rcal SATGURU, hocause there are so many imposters in the field posing as SATGURUS, that it is ordinarily not pouible lor an average man to distinguish between a true and n fake saint. People in general have no yardstick to measure their height

of ascent and can easily be mislcd by the impo~lers aDd their

Prcface

knowleJgc, collected from hooks and literature of the So1ints 1 hey du not Know anything beyond the lheory and are un.

aware of the method of a.:lual a~eent to hiShcJ level of con'ci­OusnSS5. We have toJ be cautious 01 !luch f.ke guru. and th~ir

touts. who help them in trappmg innocent people in their net and snatt:hing lheir wealth and property. C\uch guru! nre never aole to lead people 10 Ihe palh of Ihe Jovt. of God, because they themse ves are unaware of it. They do all thil farce for their own worldly benefits ollly.

Brottdly. wc nuy mention the qualities of the SATGURU

which may help our It&ders to distillgui," between a Irue and It false ,)at-Guru. Out the foremost condition i~ that your search should be true and sincere, and lhat you hlve finally deddcd 10 tread on the palh of the lo\'e ufGod, fur which )'OU lleed a gUide. You should primarily ~eek the help of the Almighty God to gi ..e you a true Sst·Guru and should regular­ly. pray fOr it. Have full faith in HIM And Ill:" Illrt' of geltlng His kind help, and if }lOU do so you will reach the nght perSOn very ~on

QUALITIES OF A SAINT FU:\CnONINC AS SATCURU

(I) The true saint is 1I1wnys emittjn~ the curn:n! of divine HlIht and the love of rill. SUPREMI. GOn, which fives sohee (shanli) to those who gO and "tAy with 111m. You should feel this solace and shanti during your Stl1Y \vith him.

(2) His aSSOCiation. besides ~iving you sohtee & mental sha, will, by and by, get your mental detachment from 1111 worldly object') and your balance of nlllld \\ill gel sl.!ble. \\hile perr"ming all }our duties as • hou\eholdcr, you will \Iay mcntally delached anll thus )our discharge of dutit'! \\-ill be

NISHKAAM (f-fl';ifiTJf) i.e. without atl;lehmcnl.

(3) He will render you all help required in aseendinr: lhe spirilual hei£hts frOm time to tllne and will worl- as a whole

14 The Secret of Realisation

time quide by his menIal stay with you. Arter .ome practice you will yourself bc(!in to feel his presence with yOU for all tbe twenty·four hours.

(4) You will lind him courteous 10 every body-may be his family members, a$cociatec;, relations or new-comers elc. II,; "'ill be able to control himself (his anger CIC.) e,en in nd ..erse circumstances.

(5) He will ad\ist }OU to lead a pure ard simple \if(' of au,'erity and 10 stay aW8)' from all sorts d pomp and sho'", and diplom;\cy, and to refrain from the use of intoxicants, gamblinc, adullcry elC. el\:.

((.) H~ will '3150 advise you ""1 to indulge in lo(lsC tal"" or !J,'cu..,inn anti 10 Utilise all avaiLiblc tIme in In..: remcn!)r;Wlc orGod 3ml Guru.

(7) lie will tr;jlh yOll 10 tread the lorer path of a-.cc:nt toward. hhe Clove ~of Go~1 aId not advise involvement In

outwardly pooja (wonhir) so common in society vi.r. alh:ndance in temples, mn'4Uc'I, churche1, furudwcra<;, or an}! other place known:n hoI .... platts (1 inh), baths in huh rivers, ele. etc. These pr'lclicc. dela" your s.>ulto rise to subtler regions, being gross In every way.

(~) lie docs not need yt,ur services,money or any l.ind of remuneration from you. All his requirements. \\hich lire few and limited, are arranged b)' mother nature (MAYA), who i. al\\ays looking to the need of the true lovers (devotees) of Its Crea'or.

(9) lie .... ill never advise you 10 shirl. from your worldly dUlieS lind responslhd.llC) lowards )'our rarcnls, family. society

or government and bccoml' a scclu~c SANYASI-(Hnntfr) and to exercise physical detachment from Ihe world,

Preface IS

The taints say that a man can reach t11C highest level of ",cent and obtain union with the Supreme soul, while staying in ~he hUmJll body, which is the best of HIS creations. Human btl Jy i. uid to be a miniatur~ of univerlal cre;uion and every IhinF'~' ltained in tbe universe, is a"comodated in the human t> dy in -.l mmiature form. When tho: body c~ase) to Iiv~, the ~olll hao; to go to low~r yanies-species of animals, b.rd",r~ptiles

tic etc, aceordlllg 10 the deed,_ soad or bad. His turn fllr the human bemg comes aner a long.loog suffering in births &

d,: It''l~ i the various lower yonies. Once be mille. the chance, while in the human body, his return to the human body is alta.. pt'lher uncertain-may ta~e even thousands of yt'an or more, lr I~, therefore, necesslUY that ho should find It Sat Guru and

tjorw~lly lI' per hit irhtru.:tiun, ~o llut he moty be relieved rhl:" repitillon of mi.ery of births and deaths, which

" esull and necessary for him, if he misses this precious orporlunity.

The theory of sa in Is is that ATMA (&Oul) is lhe p;trt and pllrcel ofPARAMATMA (the supreme lioul)·(jod Almiehty. Due to gross and .uhtle coverings of maya over i', caused by its own ~ood and bad deeds, it has become weal.. The Ma)'a docs nOI allow it to shed these coverings and brcome one ""th the supreme 10UI. In the proce' of this struggle, it has lost its initial st,ength. which IS immeasurable. It is only the Sat Guru who relieves the soul of these co\'enn~s of Mala restores the inirial Slrength 10 far hidden under lhe coverings, Illtd raves a :clear way for the soul to reach Its Supreme Falher­the rlace of origin, and ullimalcly kad the soul to 111M where etetllal peace and IranquiJlllY exist.

It m"y, howe\er, be pointed out at Ihis ";lge Ihat the veda, of the Aryans do not advise worship of the semi gods lInd deities llnd give the same difioilion of these vaJious

16 The Secrd of Rc.lk..aliun

powers of the supreme Gild and also the very name a' lin the saints -of India. 11 was only sUbst.'quent development, Inuo­duccd by an influential chus of the ,oeicty for the benefits of the Yery class that the worship of thc6C God~ in idols ",as itntroduced and pruched so much that it spn:aJ far and wide and to almost all countries of the worlJ. The Gods. semI 801.b,

and deilies. were j.!ivcn physical shapes "oJ named aecor 1l1~

to the local conet-plion, and lan1 uag~ and wor,hiped as pcr looal custom' in the countries or the WOJ ilL 1 he intrOuUClion of Christianity and Islam and later of the Ar)'8 S,mlaj rave n sc\"erc blow to It and \\hen the ONE GOD theor)' was pwflO· gated, it was accepted in general.

The saint followed Ihie; Iheor} from Ih~ very b~!!lnnilll!',

much b(fore the inlroductlon (f lhese world-religions anti It was 1,1 in India, Which Wd! virtually lhe Srealest lender of the world on thi~ l'llhjccl.

In Ihis book the nrlme of the dcitlc§ have been "rnmi· nent'y propa(tau~d a" Lord V,shnu. Lord Brahrr lI, Lrod Shiva, Lord GilO~sh ele. Cle, A' c~rlalned lherdn, they tepre~ent

the ...ariolls powers of th~ StJpremc H,injl-thc ('r:illor, and

aCLOrr'inl:! to tht· ;lJ:e-ord l.:llqOm, the)' were adopted by the sailJl! of India a'l \lell, lind their dulln and po".crl definld and 'iJ"~cifiea"y menlioned. It ~}lould rot be IUllrrrlled by the readers olhe'\lI~e_

I he inlelleclual" of roda)' are nOI p. epared to accept the view~ of the saints that implicit f.lIh In the S,\I Guru is necessar)'. 'fhey do not a~ccpt anylhin!! which they arc 1101

capable of ulUJcnfal'\din~or which cannot be proved by reasoll. in~. '1 hey rcfuse 10 hc hlind followers. Yet they accept that a man qualified ll" an cngireer is not o.:apable of~crvin8 as a d(lclOr or vice-vena. '1 he subject of ascent of the '>oul from Ihe lower stages of Ill0SS conditions 10 the higher leu:l. Qt" consciousress in subtle and most !>ubtle lOllt.liti{ln. IS ab\l

Preface 17

technical of which the technique is to be learnt. Tn ,,11 cases of IraininR, une has 10 accept the results of experiences of olhers, who are ahead of them in the subject and who are

their leachers. Similar is the case bere. SlOce our Intellect is

aIM) in<;ufficienl 10 Ilr8Sp Ihe minute and subtle poinls which is the special trchnlque of this line. we have 10 depend solely on our teacher, fhe Sa~·Gurll. Therefore there is nothing new or differcnt from whnt we ure used to believe and aa:ept in our worldly learning.

I do nOI mean to say that a Guru should be accepted "ithou\ sati~fyin[l )our~elr that lOU i really necd him and thai a ((.'rt'lln fer!>on is capablto; of sho~·ins you th: right path. We bave alwldy discusr,ed in the forcgolll~ pMas Ihal fourficienl time and encr[lY need be spenl in satisfying youre,ell about the genuincne~s of the Guru, so that you may not find later. that you have fallen ioto wrong hands, An atlempt bas been made to define the qualilies of a Guru whieh may serve as g.uidelines only to our readers and seekers for truth,

There has been a controversy ovcr the age - old system

of givin8 Iniliation (NAME) (rrl'~r) meaning aname of God

by the Guru to the disciple (0 be reeit'd throughoutlhe life

s~hieh i, prevalent even with some sainlS of Ihe1e days, 1 he

fake Guru usually gives such a name:: and then bolh the Guru k di<clple almost forp:el Clch o'he::r. Yet there Are Jaints who do nol 8ive such a name 10 the discipl~. The llufio 'lay that thc~ uflili,le the name of God wilh the beat of the heart of thr di'lciple, The heat or the hearl, which continues unabaltd tilllhe phy"ic31 life oflhe man ends. is lupposed 10 be reci_ ti"Jf the name of God all the twenty·four hours of the day, inspile of the:: disciple havinj!': or having no kn(lwledge orit c'\.ery fl Ornl'nl. 1hr nAme of God may be 'OM' 'RAM' 'ALLAH', 'GOD', 'KRISHNA' or any otber. a. per choiCe of

18 The Secret of Rca1i~alion

the Guru for that rarlicular di~dple When he wrlihUt8. on this beat of the hearl wilh the same recitation and ('onsi· der. the Guru to be pre!lCnl ",j,h him. he ,cl<: direct nni~tante

from the Guru eyc:n when the Guru is not ("h)~il'ally' with him in renon. The disciple begins 10 !lhe 1 off the plOSS covcrinns "nd pierces iolo the subtle conJition:o. thu, purir,,­inS Ihe soul

Tne Sufies h.ne furl her ad\'anced Iht'ir rucDlch ard found oul four more point!! of meditation in the fronlal porlion (ehcsl' of Ih~ hum;tn hcing. They ,llo!'l~wjth the heart and throat are named by t1'cm a, I!'ven bdow: .

(I) QALB {-;r;:.} - the heart on the I,·n, (2) ROOH (~) - just opposite 10 the heart on

the right sid~.

(3) SAR (m) - jUH ~omc four/five inChes nhoy\ the heart On the Itft side,

(4) KHAFI (~)) - ju~t fOllr I five inches nbo\e tbe point of Rooh.

(~) AQFA (SA"liT) - bdow thc tbroat-abo"c tleJii' four

(6) AQFf - AQFA- ("'••• u....) The Throat

Th~ mar{!inally nCltl.'do R'ff< ~,~ din~ram will indicate

/ the exact position of these six. points of medlL.'tlion and

.o·e,"okh"''' ", <! '" I - - -- - _. ~ ",:-, Q..Q

L·· ­ recilalion. ~...,

I ­ II I I ­ (Rer: KAMAL- E­____ I tt.,;...'"

ii C}l(X!" ' ... INSANI-by Mahalma _.• O./­

Sri Ram Cbaodrajj of ~ Falehgarh)

-.J

I'rear,c 19

Accnr,llna to their "V~lem or medillition. all thcse points develop iu"tl"ness simuhaneou"ly with the cJ,-an,in!! oflhe hurt. The hcart heal is h~ard on all thcse points wilh differcnt erfcch at different time" lJUt in all cuc tht' COn'ilant and ("ontinuou, help of the MURSHID (in tI,e tcml~ of~uflC'S,

menning SATGl'RII> is imperative and ""lthout v.ltieh no

prOllre.." is pO""ible.

This ~hould not be in1erpreled to mean that the Sufics 1'0 not r('co"ni"e II;e f\OinU or IHccnt, ph)sical (PINDA), n'lrat (A 'iDA) or \ublle (BI{AHMAND).Since their languagc wa~ Ptrsian, the name' ~I\en 10 !hem an: in rCl"$hln, as ghen below. Mahalmn Sri RUnlchomlrnjl hll! d~cribcd in dctBlIthe

five lower chahas in Guda (iliff), lndriyu (~{'q), Nabhi

(pur",,), Hellrt (l{~q-), nnd Throat (If;!I~), ill his book Vedant Satlnr nnd Mahalma. Or, Kri~hna Swumpji has desc:ribed in

detail the nut seven points vi1 Aarya (c:rtm), Sahasr.:! dal

Lamal (>lW ........). TriLuti (F.~.1) Shoonya ('!:"f). Mnha Shooo)8 (IflIT PJ'1f) Ohanwar Gura (m ~q;r), and

Sneh Khand (Jflf "q) in his book Sapt Oarshan or luqiran ki MIL Manzilcn (<<~ If~'f q;~1 tir JfRt lff;;ri).

The narnC1 given by the Sufies to thesc chal.ras arc

piHn bc.'ow:­

I. The first fivc chakl'8..5 rrom below - of PINDA arc

~nown as LATEF-~-SATTA (~q}-rt-{l"ff1), the First

three ALAM NA·SOOT (lTl'''flr 'fl''!,(1) The next two

"L"M MALKUT ("",~ .'-.;."')

i. The nnl, 61h, AGYA CHAKARA is known as

NUKTA h-SUWEDA ('l'"'T-~~),

20 The Secret of Realisation

3. The nUl, 7th, SAHASRA DAL KAMAL is called. AALAM_E_JABROOT _ (,,,.... """')

4. The next. 8th, TRIKUTI hal been named as MUS·

LASI ('1...m) S. The ninth and tl:'nth-SHOONYA and MAYA

SHOONYA are known as KHALA (wvrr)mcan1ng empty space

or nothing. and AALAM·E·LAHOOT (crn'fJJ-Q;-«T~('I')

6. The Eleventh BHANWAR GUFA is known as MIJQUAM--C-ANAHOO <".""" ~ <A1J!).

7. The twcllh-SACHKHAND is known as MUQUAM­E.HAQ ('1wr-l(-~)

Inspitc of the fact that heavy lou of literature ot salnlS and relil!ious le:ldcn of India, available in the old Univenllic::s Dnd otiltr libraries, containing re~ults of search and research of them nnd other scholars, "ere burnt down by the fanatics during Ihe Moha",m1ldan period--parlicularly by the bl10ttcd Moghul Emperor Aura0p'zeb, the root! of spiritualism stayed ,trOnlt in Indra. The lour Vtdas, most of Ihe Urnlshadl, the Mahabharala. Ihe Ramayana-both Valmiki and 1 ul~idu

elC. are .vailable. Lord Krishna's Bhagwat Oceta h available II' us in origin.a! venion anti is said to contain everythin~ on thi~ l'ubjeet. It has b<'cn translated in all the ,,"orld languacel, and is relpeeled in almo<t all countries of the ""orld. Lord Kri~hna IIdvi~ Arjuna 10 surrender hlmsclf eomlelely to 111M and Arjuna accepted HIM al his Guru and surrender.:d himself complcldy to HIM as ter HIS IOstruetions. In tbe words of lurd Krishna :.•

frlitllffrt qf~-~ vn.lIT R I

ifG. t~ «i4T~ q-)enflf1f1rfq orr 'f'i{: II- . Abandon all your beliefs and oome to mv ~helltr. I

will relieve you from lhe burden of all wrona' Have no doubts about It.

Preface 21

The words of the great Saint Poet 'TULSIDAS' difining the p",hion o'Oltru, or Sttguru, are quoteJ bela..... in his own words :­

.,. .,~. r.l'i ",,'Ii..-.: ~~ 11•

"",r".)f{ ...),r. "'. oR. -'I "

, bow to the Guru, who is the evertastin; Store-bouse of

all kno.....1edae and .....ho represents the great lord SHIVA (fvR); under whose sl1elter even the curvt'd moon ill rc!pected all Over. Vl'lkra ('~·,,)-eurved-mean, crool..ed in this context.

Further :.

<"d '1"" .... "f!lr«,'l 'f(->'T ~r< I

qt Iflt1f~ '!oN!" i:lI"l~ 'if'A' U~ ~ 11

, bow to the lotus feet of the Guru. who is the ocean or 'dndnes! and i, the God personifIed in the Barb of a man, Bnd .. hOle word, dispel the dHkness of mind created by the great enemy MOHA (l:Ilt)-Attachmcnt.just as tbe Sua·' rays dispel darine~s.

11 lDlly thus be ohser",ed Ih3.t thi' system of surrender to the GURU is not oe'4', or a subsequent introduction at the Saints, or anybody clse. or comIC, before lucb a surrender, one should completely S4li'fy himself and be convinced Ihat he is lubmitting 10 the right person, wilimul which, it is like. Iy thai he may rail illto wrona hand.. Iud inlltead of riling up, may fall dccp- below

CHAPTER-I

HIE STAGES OF ASCENT

Saints have classiricd the siages of life and the p:lIh

of ascent in three m:dor divisions :­

1. THE PINDA (fqq) - PhYliica!- Gross or

STHOOL ("!"). 2. THE ANNOA (Q1I~) - Seed, subtle or

SUKSHAMA ('1'0),

3. THE BRAHMANDA (~ro1') -Universal, subtle

absolute or KARANA (1IlfT7lT),

Each of these three hu! been subdivided into sj.'{.

Thus the st.ages of ascent are eighteen in number. They have

been shown in the chart on the next page and names of the

stages given according 10 the philosophy adopted by the

saints of India, Saint Kabir in particular.

The soul-AATMA (QT1l'r), When descended in tbe

human body, first touched the verlex - the upper cClllro.l part of the head and travelled towards the frontal portion.

Then touching the throat and the back bone (spinal cord),

travelled to the lower parts of the bod)'. In the course of the

descent, it eSll1blished several halls. from where it spread

around, [0 all parts of the body. These halting places have

bren named b)' the saints as CHAKRAS ('lr,Ii)--eircles, of Centres or KAMALS (~) or Lotuses.

23The Slall~' of A~refll

CHART SIIOWING TIlE EIGHfEEN STAGES OF

D~SCENT

GOD-TilE SUPREME BEING

her existent-All ~nowledge-All pleasure

Kind and Benc\olcnt

\. TIIESE THREE STAGES HAVE BEEN 18 6 circle!> 2. Kr P I SE':RET In THE SAINTS THEY 11 (Chill-fa\) 3. ARr INDESCR BAaLt:. 16 of ul,jycfSe 4, ANAMI (cRnf\') 7HE NAMELESS, 15 Subllr, <. AGAM ('f'Tlf)-IHI' UN­

1413RAIIMANDA APPR')ACHAIlLE, 6. ALAKHA (IR") - TilE INVISIBLE, 13

1. SACHKHANDA (o"'!)-TilE LAND OF TRUTH, 12

8. BIIANWAI< GUFA ("", 'l'IIT)­THE CIRCU1T:lUS ROUfE, I 1 (CWE)

(Ch.kra,)

6 circles

9. MAliA SHOONYA ('!WT'l.'0)­ABSOLUTE ZERO 10

of ethereal, 910. SHOONYA ('!.",)-ZERO,

AANDA I I. TR1KUTI (f~)-THE fRIPLE CONFLUENCE, 8

\2. SAHAC\TRA-Oo\L- KAMAL THF LOTUS OF THOUSAND PETALS, (..~.-.r """) 7

----

---

24 25 The Secret of Rea lisalion

6 circles 13. AAGYA-CHAKRA_THE BROWS, 6 (Chakras) (m~T ~)

of Physical 14. KANTHA CHAKRA-THE THROAT 5 Body, PINDA, (ifiOO ;;r~)

J5. HRADAYA CHAKRA-THE HEART 4 (~~;;r'JIi)

16. NABHf CHAKRA_THE NAVEL, 3 (om1J' ,,~)

17. INDRIYA CHAKRA-THE CREATIVE. 2

(~~~)

18. GUDA CHAKRA- THE RECTUM 1 (~G:T ,,~)

I

~

Chcpter - I

The theory of saints is to raise or lift the soul from

the lower chakras to the higber cbakras - till it reaches the highest chakra, wbere it initially landed, and thm reach the

MASTER - THE SUPREME SOUL, from where it initially

paned. The path ofupliftment is the same as thaI of descent,

except that the movement is reverse, i. e. ascent in place of descent.

The principle may be interpreted as having reverbed the flow of the current of life from its downwards trend to

an upwards trend. How is it possible \0 do so, is our theme, which has been explained by the saints of India and discu'>sed in this booklet. We shall now deal wilh each of

these chakras or lotuses/ in detail, seriatim in the following chapters.

The division between the second set of ANNDA (~q:g') and the third set of BRAMANDA (~Q:g') is not very

rigid. Some saints interpret the higher stages of ANNDA as those of BRAHMANDA (i'&J'111:g'). Because, it does not make i' any difference in tbe way of ascent to the higher stages, it may be ignored by our readers.

27

CHAPTER - II

The First Six Chakras of Pinda ­Ihc Physical Body

1. The Guda Chakra ­

(1J:G:T-if~)

The first chakra from below is Guda Chakra (~~T;:r"f.). It is located on the rectum. Its cL'lour is red. The lotus

here has four petals. The r~citation to subdue this chakra

is Kling (f~'~qf") . 1 he deity is lord Ganesh (mif;n-) whose

body is red. He is known as the deity of KARMA (:~+f) i.e.

action. Its function is I limination. The clement prominent

he-re is earth (mud). Whatever is ejected out of it, turnS­

into mud. The de-ity Ganc~h stays here with his two cons

orts (wivesl Riddhi and Siddhi (~f.1i 'C!;cf ftl'f;G) . Lord Ganesh is considered by the Aryans- now iindus­

as the deity to be worshisped first of all to begin any kind of sacred work. Tn ea~e the idol or picture of Lord Ganesh is not availavle, its symbol is prephred by putting a multi­coloured thread round a piece of mud pointing out to the action of the rectum, of which the elimination is (or is turned into) mud. Riddhi means abundance & Siddhi means invisible power. By the worship of this deity, we are supposed to have no disturbance or obstacles in the work being commenced. We al'lo entertain Riddhi, the Goddess of abundance and

SJddhi, the Goddess of invisible power to come to our aid.

By subduing this chakra, the deity Ganesh and his conso­rts are subdued and the Aspirant- Abhyasi (~lffift), as we cal

Chapter-II

him, gets a good start. He gets every thing desired by him in abundance a'Jd also gets invisible powers, which stay with the deity Ganesh. The recitation 'KLING' is recited to subjue this chakra.

The mode of subduing this chakra has also been given by the saints and is Jescribed in the paras that rollow.

The fore-most requirement to control lhe mind is to

control the five enemies. They are Kama (f.rli) lust, Krodha

("f.Ta-) Anger, Lobha (<11<1)- Grc;,:d, Moha (lCr'TQ)-Attachment

and Ahankaar ('J;f~f'fin::) -- Ego.

1. KAMA ('liTlf)­The first enernv to be conquered for the control of the

mind, is kama -LUS r. The desire for sex is to be abandoned a1-together. Do not see any woman with a lu,tlul eye. A lust­ful man can not concentrate his mind, nor he can stick firmly to lhe divine na;nc through which the lls~~nt to 11lgher leve:ls is ros~ible. His mind is dirty. Sex carries the flow of alttntion

of the soul-SU {A r (~<::Cf) as it is Called by saints, down­wards to low:;:r rt,;gion-. 11 i!', then..:fore nect,;ssary to Clse above: s~x.

2. KRODHA (~Ta) ­The next is Krodha-anger. When angry. a man loses

his babnce of mind and also his pow~r of discrimination, and commits even henious acts. It helps Kama in spreading the flow of SURAT (attention) to the lower regions. already pulled down by Kama (lnst).

3. LOBHA (m\T)­The third is lobha- greed- the desire or want for worldly

objects. When one want (or set of wants) is satisfied, another

set of wants arises, and the circle of multiplication of wants ever goes on increasing and the man never feels satisfied, A

28 29

The Secret of Realisation

greedy man Soon earns hatred from all sides, inspite of ilis haYing virtues also. It does not allow his mind to cor.centi ate Over higher planes of thought and is always busy in trying to accumulate and possess worldly objects.

4. MOHA (~)­The fourth is Moha-attachment. When a certalO 01' ject \1

is obtained by a man, he gets att~chcd to it and never wants to part with it. Property, family and his other belofigings and possessions attract him and he gets stuck to them.

S. ARANKAR or MAOA (~~n:-l1~)­The fifth is Ahankar or Mada-ego. When the Surat is

brought down by sex and spreads aU Over the lower region, this ego prevents it from rising to higher levels.

Thus all these five eT'emies arc to be subd ucd, abandoned

and replaced - KAMA by SHEEL (w'T~)-pure living, KRo­

ORA by KSHAMA (~l1T)- forgiYeness, LOBHA by SANT­OSHA (<<aN)- contentment, MOHA - by VIV£KA (f<f~'Ii)­

discrimination and ARANKAR by DEENTA (~'T;nrr) humility.

Stop telling lies altogether. A lier is not trusted by any one and earns hatred from the people. Also abandon the use of

t

meat and wine. Both these items of diet increase TAMAS­darkness of mind, and carry the Surat towards passion &: wrath, which are opposed to pure living.

When these virtues are achieved, doubts and false fean begin to crumble down and understanding to tread on the right inner path will begin to develop.

; The human body, which only is the medium for rising

to or approaching higher circles of consciousness, has to be cleansed both from outside and inside. Por outside cleanliness a bath with water is necessary. The Yogies then clean the

Chapter-II

inner body of the system of Neti, Dhouti & Vasti. In Neti, a silk thread, with one end soaked in wax, is passed through one nostril and taken out by another. The nostrils are thus cleaned In Dhouti, a two inches wide piece of muslin cloth. Boaked in water is swallowed by mouth and pulled out after some time. The stomach is cleansed by means of it. In Vasli, which is a sort of enema, water is sucked up from the rectum. and discharged after some time. The bowels are thus cleaned. By cleansing the nose, the stomach and the bowels the aspirant fresh in every way.

The next step is to perform PRANAYMA-(Snvrr~)the

superior breathing control and exercise. Sit in tht> Padmasana

(q<qrnOf) pose in which the legs are folded in such a manner that the soles and heels face upwards and the spine is kept erect or straight. The three operations in Pranayama are: ­

I) Pooraka ('l~",) - breathing in,

2) Kumbhaka (P\l'f)) - retent ion of breath, and

3) Rechaka (=t~",) - relea~e of breath. The timings for the three respectively are in the ratio of

one, two and four. Some experts ~Iso prescribe the retention of breath outside i. c. after RrchakH and before next Pooraka. The practice is increased, so as to last for hours, and time in each operation is increased and control of breath developed. It is good for longevity.

Yogies go into Samadhi for hours. days, weeks and months. haviug been clo8ed from all sidl:s, only by means of highly developed practice of Pranayama. The Yogies then concentrate their Surat (attention) on the reclum and recite

the jap- KLING (fii~~) for hundreds & thousands of times. Thus Ihe current of the surat, which has remained strewn at various places, i!l converged on the point of rectum al,d thus this chakra is controlled. This control re~ulls in the deyelOp­ment of the will-power.

30 31 T!:le Secret of Rcali~atjon

Quite a number of VOries (Sadlms as they are called in Illdia) develop these powers, after which they do not Il:el the changes in weather conditions. You will find them with out covers in hard sunshine in summer and without clothings in hard winters. Some invisible powers (Siddhies) arc also earned by them and they demonstrate them, either for dislinclion and fame or for earning a livin!!. These powers (Siddhiero), when misu!led for such purpose, do not stay long with them and they have to make repeated alternpts to retain or rcobtain them. BUI tho!le who, do not use them for such worldly purposes, but utilise them for their own spiritual developments, make sharp progress in rising to higher stages of ascent.

The real seekers of the love of God do not give any importance to these Siddhies and mC'rely bY-rass them, with the assistance of the ~:at£lllll, and [>foceed onwards to tbe ascent for love of God,

2. THE INDRIYA CHAKRA

("~:f; if>:T 'iI?fi)

The next chakra is the Indriya Chakra- also known as Sw~cl\1 Chakra. It is lhe second from below, and is located on the sexual org~n. The colour of th~ lot liS here is hlack mixed with light white (or sny bl<lck), It has six petals. The Deity of the chakra is Lord BRAHMA (;;r~TT) the deity of creation,

who stays here with his consort Savitri (TTTr"'':fT'. The elf'ment

is water. The recitation to subdue this chakra is

OM (..,ils-,). The Yogies me several methods to subdue this ehilkra.

Some draw (sud) water through the orran and ultimately de­velop the practice of drawing up even mercury. The recitatIon of 'OM', similar to that of'KLil',G' in case ofGuda ChJKara. Several hundreds of thou!>ands of timesof rerltatiol1,with c'JII!.:cn

he Firs Six Chakras of Pinda The Physical Rody

trated at'e ntioll on this chakra, results in subduIng this chakra. By conquering this chakra, Brahmachar:ya (ij[W'q~)-celebacy is perpetr<Jted, which is of great value in Yoga..

There is a nerve (NADI- i'Jr(r - in technical lanuage)

hetween Indriya and the nex.t Chakra NABHI (<JT"'l1I, which is known as 'KUj~DALlNI' (~u:sf<;;<J') It runs below from the

llpfer llack of the neck, alongwith the spinal chord, down

UplO the place- between the Indriya and the Nabhi Chakaras. Kllndali (cga5<11) means encircled sitting pose of a serpent, ard because this nerve rssembles thsi plsition, it has been named as 'Kundalini'. Life descends through thsi very nerve

froll1 above in its downard trend to feed every part of the body. This downward trend of life is reversed by the Yo~ies

a rd turned upwards. This process is known as SUSHAMNA ij'TBr) in Sanskrit language It runs through the spinfll ehord­

the MEDULA Of LANGATA or Brahma Randhra (~~-:'~).

When thia Kundalini is awakened (developed) by the Yogies more Siddhies are automatically developed in them.

They can perform any kind of wonder. As a rule such powers

are lost a Itomatically by misuse. I he true devotees do not worry fOI ~uch p0wers, and are always cautious not to utilise tbem fLlr any purpose, whatsoever.

3. THE NABH! CHAKRA (<Jrf~ 'tf~)

1 he third of the chakras from below is NABHI. Tt is

situakd on the navcl- Nabhi being its Sanskrit name. It has a lunls 01 eight petals. Its colour is white. Some scholars also de<;cribe it as blue. The deilY of this chakra is Lord VISHNU

fqGl.1J). who stays here with his consort LAKSHMI (~~q1)-'" ­

the Goddess of wealth and prosperity. Lord SHIV A (f!ilCf) also

stays in his attendance. The element is AGNI (mt~) -the

fire. The jap (~q')-recitation, is HRING (f~~).

32 33

The Secr::t of Realisation

Lord VISHNU is said to be the deity, who nourishes and maintains the creation. He rests on tbe bed of the cOiled scr~

pant-Sheshnag (ij'rq'fTlT)-JcpreSenled by the coiled intcnnincs.

Hi' consort Lakshmi directs all opuations here. The lotus is dazzling with while light.

In the above paras, we have dealt with the fir1l1 three Ch:tkras of PI N DA. 1 he Ani nals, birds, insects (Ie. liye only

on these thtu chakra\, It is the conlrol of nature that their higher chakn.s - of physical Pinda arc not developed. They have, therefore, no thinking power, or thc wisdom like men. They spend all their lives by means of these cnakra., For exa­mple, they cat to fill their stom8ch-Nabhi Chaba, enjoy sell -Indriya Chakra, and lie comfortably in laziness llnd excr~lc

reruse rnaller-Guda ehllkra So long as a man Is ~ntangkd in these thr« Chakras, he is no better than an animal. Wh~n he rises above them, he com~s to the D~xt Chakra HRIDAYA (('rIJ)-the h~art, which is Ihe abode or Lord SHIVA, aod ris~ above the animal kIngdom. lord Shiva ill also Dam~d as P.I,SHUPATI·NATII (rrylf.:r ifft:r) m~aniDg tbe lord or the animal kingdom.

4. THE IIRIOAYA CnAKRA (f"! .....)

The rourth orthe Chj~ras rrom below, is the HRIOAYA CHAKRA, located on the heart on the lort side of the chest. Here is a complex of nerves, known as th': Cordial Ple).us. It has a lotus or twch.·e petalS, or which the colour is blue, The

element prominent here is VA YU-(~p!)the atmOl'phere, The

dcity or this ChaJ..ra is lord SHIVA (~), who stays 1R

meditation a'onrwith hi" consort Gau.i (lJRt). The recita·

tion or this Chakra is SQHAM (<<)~~) . Lord Shiva is !iaid 10 have conquered all The deslloes

burnt them down dod J"utbed theIr n1le" all hlS

Chapter-II

body. Poison'jus reptiles -~n.Lkes, scorpions elc, cre~ping all O~et hi!> body, can do no harm to the lOld. 1 ht 'Wants anJ dl! ires or human hcings are ol~o pOlsonoulo like these reptiles, but when they the WdnlS lirc conquered tt.ey do no harm 10 Ihe man. 1 he NANDI (",rift) .Sdcrcd Dull, Lord Siuva's mOullt,

llLlS silent aDd peaceful before Ihe lord. The Nandi is the s}'m. 001 (.of the Urahmandi M.1ll3 {l'JIrqrll'rr) - the universal mmd

.... hil,;h hus lItopped all it, vigoluus movement~. With the extine. lion 01 .....anti and de~ir('s. Lvell then, the Lord rides over the Nandi (uni"usJ.l mlOlI) whenever he desires-meanlOg that he i, thc master of the mind.

1 he method orconqueril\H thi~ chal-ra is also the s:lme­viz the recir"tion of the J tr Sol-,am, many a time, medieating on this ehnira. ~hen Ihi~ chakra is subdued, all the senses

are aUlomaticlIlly controlled. ~'emes are the Ganas (~)_ the army or :lHendants or !he lord Shiva, who stay in his aUeo. dance al'd sinlt vietorv to the lor\1 in hi, praise, meaning tbat they have btln completely suhducd.

l·be Sufie~ (fJ'f.T) commence meditation from this point,

the heart, which they call Quatb('r.n) in their laneuage. In the

loune (If lheir research. they have round Ollt rour more points ur meditation. where auto· recilatlOn i' heard. and which are l:!(lsely connected with the J-1ridayB Chakrd. Thc-y ar~ named

.IS the Ruh (~), on the right side of the chc:.t - opposite

and rarallel 10 the heart, thc Sar (1ft), 'Orne 4 - 5 inches

ahove the heart, the Khan (*'f11) rarallel to lhe Sar and

Orne 4-5 inche~ aloH the Ruh. The next the AQFA (c:r'.lfil)

helow the throat. 1 hey dcvclop recitation at these fivei.;..~~s nnd ac:ordinp: 10 them, the ascent to all bigher stages h("(ome, ea'w. whl'n Ihese rive points are dcvelop~d. A detailed tlC"criplion· of lhtSe riye points of meditalion bas been .!tcmpled in Ihe preface.

34

35

The Secrel of R~ahdtion

S. THE KANTHA CHAKRA

<- "",j

N('xt above and fifth from ~Jow IS the K::.ntha

Chakra, located on Ihe throat. Kanlha (if;~) ml'ans throat. It is a lotus of sjxteen petals. Hs colour is dark bluc. The clemen! prominer,l hue is AKASHA (~) which means

space. The Dejoy is AWIOYA (~) meaninl! ignorance­as 0PposC'd 10 VIDYA (f'ftIT), which meam howlcdtc. Her

Other name is DURGA <1lJi) "'ho is said to be the nWllter

of the three ddlics Brahma, Vishnu and Sbiva. The flciUllioll (Jap) of this place is 'SR1NG' (m).

TIle Iwo Gunas (lJ1!T) Rajas & Tamas (nrn.(flI'1l') Arc dominaling here. When "these GUllas flow towards the heart, the mind is carrid some times lowards good and sometimes towards bad deeds. When lhey now lawards Ibe I".... cr chakras i.e. Nabhi, lndriya & GUda, Ibey produce anger, deSIres for ealing, Stll:, Ic[hargy etc. Clc.

The uni ...ersal now ofCurrent, say the force or creation, ha. been divided into three major divisions viz Sat08una

(Jtl'l'l1r1l1 ), Rajoguna (l;;r~) and Tamoguna (ffq'nr-r). The

Satoguna, &ltwa ('«f<l) or Sata (lJCf) is divire, pure and

brii'ht. The R,\joguna or Raias (t:3r~) or Raiu (1.) is the

main item of creation and is always aclive The TnmoHuna Tamas of Tama (tf'ffi-a'lJ) IS salanic, dark &. Impure, slow and idle.

Maya, the Nature, is of two kinds viz Shuddha

Maya (~ .."') & Malin Maya (.r,," .,"'). Shudhu (~) meaDS pure, ""hile Malin (lJf:ror) means diTty. 1 hey are

also Laown I" V.dya (knowledge) aod AWidYB (iillloraoec as

Chapter II

npposrd tn \..nowledr.cl re'r"Celhely, Shuddha Mava com­mences hom the 61h cha~ra the Aajl:}a Chal-ra (~TJIT ~).

1 he Malin MIlYIl stn\s in the kantha the thro.lt. and dirCCls lhe func.:tionin(l of the three powers vil Shiva In the hettrt. VIshnu in the navel and Amhma in the creative organ, The~e

three powcn create, nourhh, maintain, prottet and Je'troy the erellion of the uniyt>r<;e. The centre of origin of these rowers is Ihe lhroal" which IS the headqu,lfters of goodesl AWlIdiyll. or \IJhn Maya.

The yOUl'~ mt'dirlltC" over Ihis point ofthro3t witb the n:citation Shrinp (l'..Jt:) to c('nqucr this (mh chakra,

6. Tllr A,\GYA CHANA

("'''' ..'OJ Then co,"c'f the sh.th c.:hakra from below. known as the

Angya Cha~n It is located above the cyC9 betwcen (he eye­brow~ II.hout an inch deep in the head. It has II lotus of two pelals and it'f colour is dark brown. H h the headquarler of the soul. While awake, it sla)s here..... hile asleep it descends to the throat. where., in deep sleep it descends to the heart.

The currtnt of life. i'l eon"erged on this centre (rom the ch,,"ras above, and spreads do.... n to lower ehakars and to all over the physical body

lht ~oul stays bere wilh the Pindi Mana (f'i1lit~) tbe

phY'ical mind. Saint Kabir has named lhe soul as Saga

(.l"f)--Ihe white do\'(' nud the rhysical mind as Bhanwara

(-qlu) the black wa~p. 1 he dove rcpreseull> the soul, which

is white and clean, .... htle the black wasp represent!. Pindi Man8-lh(' ph)sical mind, which is black and di,ty, The high­est reach of the physical mind is uptO Ihis place and it doe, not I!0 J-e~ond, \\ hen the AATMA (soul) travel. above, it is

a~companied by the DTahmandi Mana (WVf1'itmf)-tbe univer~iIll mind, which is pure.

36

37 The S~crcl of Reari- allon

Here IS an imrorlanl theory to be CXf lain~d. All thl: fiyc ehal-ras below, arc physical and Ihc P'o~ss of clcan~illg and conquering them is a part of Halha Yoga {~Zi'll')fT} llalh. means insistance. The path ofsaiols i!) thaI orlne lo\-c of God whe~ hatha or insistance has no plat'c. 1 hey simply s«k the love of God & nev!:r jnsi~t or indulge in h~lha on an' thin!! Or point, whatsoever, rather leave fHrything 10 rhc will of God, Ihe Supreme. They have. therefore. rult'd out the c1canll/inj:! Ihc IOIWer chakars vi;,: the hearl, the navel & the ,wadu. 1 heir theory is Ihal On meditating on the A:l(t~a chah., and cleansing it, all the JOy,cr cha"ra~ are c1':iIIlS~'d alld conquered, automatically.

Yel some of the saints, sufics in partiCUlar, have inlro­duccd the cleaasing of the heart. the Hradaya chak,a berore prot~cding 10 Ihe Aa~ya chaha. Their experience is 111Ul when lhi~ heart aJongwith lhe other four, in all fivf'. as delai cd in the prdace. are cleansed the ascent to the Aagya chahn and above, gets easy. The sufi saints have therdore, rre!cribed the bC'p:inning from the hC'art. Their theory is that the Satguru

MURSHIO (1!r'fi1:). as they call him, should be capallJe of lining the disciple from any slaFe (lower) to the hi8he~t 1e wels. And hcausc the Siddhies (invisible powers) do not appear by meditating on the heart, th~re is no dirli(:ult} or hurdle In it-rather the lower chnkras arc also subdUed u)ily and simultaneously. ",hicb render great help to Ihe discrple in ri~m~ to higher levels of conciou~ncss, the lowrr roundalion having he..:u strengthened.

'" the present times, the ap:e of man has been limited and he bas glOwn weaker also. He has not enough time 10 adopt the tedious ascent or the soul from the Guda Chak ra to Aagya eha!.:"., which needs quitc a lot of time and requires tremendous emrgy. When the present lire ends. he does Dot

ChapiN II

get the hoj)' lr a hu ntt"l heing e:nilv no t every time. The soul has to itO rou IJ the eirel.: or birth~ and dl!lths in the

yoniell (itf;PH)-~p.~icJ, accordint! to the past deeds, result or which hll~ to be born~ in the normal pr~s~ or n'lIUre. It is theferOle, uncernin, when the sC'ul will return 10 the human (nrm and hOlly. The s.int», thcrc!t)lf', adyi~e lhat one should seek lIlion wilh the Supreme Soul, wh;h: in the pre~ent human hody- hcc.u~e jf l~ nOl p.>nible in IIny other body. The)· ndvise 110t to \\a~h: plC('rouS Illne or lire in toiling over in c'lnquerinl!: the lower c1l<1kralll. but ipare time and energy to r..nch hir.her nnd higher IR the- lim: .tvdilllbic tu him dunng

this very life. 1 hey. Ihererorc. leave the Inwer Chltkras and start from

the si:ttlt - i\,t~)'a Chakrlf.. or rr)m fOuflh-the Ilrallya Chakra in ea~e of SUII Slunts. A~ ~tlttet.l in the Chapter of Hrada)'a Cllakrll lhe lower chakln5 are aUlomatically contrOlled nnd th~ir deities with their eon~orts. atlendanlS and powers arc also eontrullcd. M,tny kinds or invisible mira/,.'l.Ilous powers.

technically I..now" as Siddhis (f«f~qt) come under the command, but the soul does not gel peace and solace. One whco falls a prey In these siddhis, soon duccnJs to the lower chakras. and is n,'ver able to return to higher ascents.

Tllio; plAce \ iz the Aagyll Chakra, is the highest, where

a Hatha )' ogi (tCS~llft) can reach. On reaching here, he feels "atisfied a"d pc" confident that he h05 actually reached the p.oal. 1 he religions and f.liths of the world also, have the:r hi ..he"t appr"'3,ch only uptO lhis plnce. Some termioale even below in the lo"cr regions SIl;nlS ~g;n their ascent rrom thilll place and their hip.hest apPloaeh is to a place-the point of desirelessnen. When one has 1'0 wants anu desires. he stays wholly al the will of tbe Supreme Lord and remalns contented

tberc.

41

40 The SeLrct of ReaJi,ulioG

Jamp is available. Shivanclra i" ilself illumin.lted and does

nOI require the aid of any kind, The ANHAD (qifWit)

limitless or correctly ANAHAT; (1f~'rJ continuous sound

is heard h~re, just as thai of a creeping 1n5r:Ct or tbat of a ~hlstle.

The SOund heard at this stage is said 10 be ANHAD(~), which means IImitlt'!>s, but Ihe word AN HAD Ilppears to be a corruption of the ~n'kfll word A NAHA1 (~ffJ The meaLUllg of Ih,S word is. explained beluw :

AAJlAT (~I'l'J Sound produced by striking

ANAHAT (qOJ~('f') Sound produced wilhout striking., The former is sudden and fades away ancr iomcllmc,

while the latter is continuous, wJlhout rcJ)ttltioll of the

strike. The Strike of a bell is an example of Ihe fonner­

AAHAT, while the continuity of Ils resound for Somclllnc can just be explained as an incomplete example of the lutter,

which is not comp/de because it fades away after some time.

We can however, undrrsland it with an inadequate example

of the SOund producfd by a moving tram car or un aero~ plane, not that of the engine or th~ trad, thut whieh

is produced by Ihe smole erupting from the chimney Or the

force of movcment (on the tr3d). If at all, we may be able

to hear it, the SOund produced by the rOlalion or re\olutioD

of thc earlh, \\bicb is "'ithoul break, ('an be an appropriateexample of it.

When lhe Atma (SOUl) travels above the Shivanetra II enters the TARAMANDAL (aTHqlJ:Ji'f)-the land of

slars-cosmos-where all the Suns, Moons and Slar stay. This

Taram1l.ndal is to be crossed, and passage onwards is tbrough

Cbaph.r - II

a very thin nerve which is known a'J MUKTI-DWARA

('lJfffl W)-the gateway WilY of liberation. It is as thin as the

eye of a needle or say one tenlh of the dimension of n mustard

St'ed. The wan's mird Ir8vcllirg up wilh the Atma-the soul­

is as hu~e as an elephant. This elephant has to pass through

the eye-of-thc-ocedle point and then only the soul is

entd(d to liberation.

The Sat-Guru will help ir. cros~in:. the door by ltans­

for mini your mind illlO $0 thlll nnd small, that you will find

lh~ door male than enough to cross to and fro aDy

nun,b.. r of limeS without dirficulty. lie will convert your

JllNDI MAN (f'TQl'-'l'i'f) into BRAHMAN})l - MANA

(rolQ...11li'f), \\hich is mir.lItc. This is .... h)' saints sa)', that this mtlktidwarn carnot be crossld without the kindness and

help of the Sat- Guru. 11 is, therefore, \cry necessary that

the Aspirant Ihnuld secure lhe love, lindness and favour of

the Sal-Guru by his implkll faith, devolion and seniee to

111m (the Sat Guru). A complete surrender of lhe aspirant

to the Sat'Guru, will work \\onders.

De)'ond this, thtre nre Ihree routes of whieh the

simile is Ihe lRJVrNI (f'«m'T) of Prayag (lflnlT), a con­

fluence of three rhers, the Ganga, the Jamuna & the

Snrasvati (Which is inviSible). On this point is the true

Triveni or the Saints. The \\3Y throurh the Ganga is

straighl. The way on the Icfl is usually adopted by the

yogies. There nre Riddhies & Siddhies prominent in this route and the yogies get entangled in them. Thus tbey are

oot atlc 10 nach the destiulian. The way On the right

~

42 The Secrf'l of ReaJitation

passes through Vast patches of lands. The way of saints is

the middle one (the Ganga). which gau s,raigln and should never be abandoned.

The description of the six chakros of the PINDA­physical body. ends here with the SOUl along with the Brahmandi mana (~it ll'Of) lhc unhersal miLd-having crossed the MUKTIDWARA (~fffi C:rt). It gets liberation fron.. the cycle of births & deaths.

The hither chakra, transmit strcDgth and pOwer to the lower cbakras of Pinda. The Aagya Chakra gives pOwer to all the three lower chahas viz the heart, the navel and the indriya chaklOS.

,-----

CHAPTER-In

THE SIX CHAKRAS OF ANNOA & BRAIIMANOA

fn the forgoing chapler, the crossinll of Ihe rirst sill: Chakms (stages) of Pinda by the soul ha!> been explained. The ascent orthe physicill Chal-ras ends here. the Angya Chakra being the highest and the last of them. Asccl't to tbe minute and suhtle stages commenCes after crosslIlg the Muktidwara

(llfQr'{), the door of liberation. After crossing UIC door tbe soul is relieved of lhe usual circle of births and deaths. Dut still il has a lot of way to go, so as to reach the goal of reumon with tbe Supreme-Soul.

7. THE SAHASl RA-DAL-KAMAL

("l'" .,. ""',) The nexi Chakra now rCAched, is the Sahastra Dnl Kamal

the lotus of thousand petlh. It is scventh from belowanr! i~ located above the AlI.g}n Chakra towards the bacl side' of the head. The light herc is very profuse and dazzling, a.... if thousands of lamp~ are sheddmg their light. 1 he thousand petals of the lotus nre emiting and spreading light all round, nnd transmitting power for the maintenance of the three loku of tlte pinda through the Aagya Chnkra.

Ten kinds of tunes llre being played here. Their sound is very attractive and re!emblcs Ihnt of gongbclls and conohes. With the help of this very louod, the soul crOSSeS the lOwer Tellioos to reach this stage. The Deity of this Chakra is Lord

Triloki Natha (r".ll'l{)~) tbe master of the three lokas. He

is also named as Niralljana (f;r{S;jf;{).

44 Th~ Secrl:t of Re:dis:\tion

The 5QllI feels deJj~hled by the vision of NiranJana

(f;r~). This is the bighest place, which au aSlJir.\nt,

practising Pranayama (:nfITr~TIt) can r~ach, because lhe

Prana (breath) has no approach b~yolld Cnid"ka:>h

(f"'<:T~M) cosmos-which ends here. Thl'Y arc, therefore. not aWllle of the spheres above. The Sph~'re 01 Saha'lldd.tl Kamal is so vast tbat if I!l> de:>cnpti•.m b allempted, it Wit

COver Ihou:>snds of book •. On re.tehing here, the aspirant nilo. Ioclf is able (I) see everything in delail.

8. THE TRIKUTI

(f':fi \) The next to the Sahastra Oa! Kamal is tbe Trik\l'i,

eighth from below-a lotus of f, ur pelals with red light, like

tll!!.lof the rising sun. The recitation is 'OM' Nr-g:) and the

sweet sound of Mridao{!D. (~<:~) and of low thunder

recite the WOrd OM continuously. The element prominent here is a mixture of waler, air and fire in an .lbslract form, the location is above Ihe Sahasra-Dal-kamal.

The way to Triluti is very very narrow and passes through II curved tubf', which the saints call Bunkanal (~) meaning a curued passage. According to the medical view, there is a semi-circular nerve in the inner part below the two eyes by which the two eyes are connected at the upper end. It has its own light. It is (,. nown as Optic Nerve. If this is disturbed or there be any obstruction in it, the sight is lost. The saints have possibly Darned Ihis very nerve as

Bunkanal (~;:friif). The new moon-being semi-eircular

is a metaphor for the Bunkani:ll. Similarly the diamond studded bow of Lord Shiva (reference the Ram!l.yana) being semi-circular is also a metaphor for the Hunkanal.

Ch,lpler-11 ( 4l

The Kl,lI ('fiR) the timr, is the lord orthrce lobs of PIOda viz ShlVlok the hcart, Vishnu 10k-the Nabhl and Brahma

10k-the reproductive. In Chri.tilln and Muslim literature

(holy book~). It i~ named al> Satan, He has kcpt the souls­

imrri~jorld in Ihesc thrf'e IOka., a!l if connncd in the fonress. When the'ioul rC'cotlf'cts the real master-TilE SUPR[MB GOO - il 1('lIrs th.. honl1are of Ma}a (mind) and lnd,iyas (l.fzq) - f~nse •. and trie~ to proceed 10 the land of the master

in Dn\'al De~h (<nfm hI') the land of kindn:ss and

henevo'ence, leaving behind Ih\l lower loka~, it is Ihis K:'lal. who prevents the SC1ul from doing so. He threauns and in eVf'rv way nersuaJC'~ by orrering incrntives lind making use of nil kind~ of subterfuge, (rcaus hurJln and does r,ot allow the ~oulto procf'ed towards its gonl. At some place, RhoSf and evil spirit~ threall'n by awe·inspiring sceenes. AI other plact's. benutiful damsels apj.Jear to pcrsund.: wirh several other ~Orts of indWI ments and so 011. But ir the aspirant chngs finnly to the divine name llntl the Sat·Guru's guidance is available to hirJ1, all rhe hurdles fade away and disappear in a moment. The Silt-Guru does not allow the aspirant even to stC'al a glance towards Illese inJuccmcnrs and per.suations. He lIh(luld po on reciting the divine name with implicit faith in the Sat-Guru and procted confidently tow~rds the goal with the perpetual assistance of the S"I.Guru

Lord Buddha, when silting under Ihe Bodhi lree for full ei~hteeo days, without food and drmk and wilh a firm re!olve lor manifestation, also met similar inducement, and hurdles. The heavy thur:der storms wilh torrential rain, evil spirits and

ghosts, Ihe beautiul dllmsels, the orfer of Riddhis and Siddhis ctc. etc. could nol move him away from his resolve. Several Bhaktas (\lffi1 - devol ee" had to go undor similar trials and their deseriplJOn is available in the religious books,

--

46 47 The Secret of RClllisation

Saints have dead wilh this very subject in thclr own peculiar way. They say Ihat the almighty God the supr...me Father, is the lOrd of all creation and his Sbak Ii (mm-) _power The Mother Nature, directs th.: functioning of the \lIliverse. She sees and examines, which of the Sons of The Father trUly loves HIM. and dO<'s not wanl anything else except the ONLY ONE. She therefore, pUis the aspir,nt on hard trials 10 sec wh('ther he really loves lhe rf'al Masttr or can be carried away by inducements and pcnuation~ or can re scareri away from the Master by fear. But when the aspirant prove~ himself a true Jov('r and passes succcs~fully Ihrou,l!h hurdle, and lests, she comes to his help, moves aside (10m

the path snd leaves the way for his advancement. All his worldly requirement~ are ~ooked after ud fulfilled by the Mother and he i~ not to worry on this aCCOUnt. He then proceeds srecdily towards the Supreme Father.

According [0 saint Kahir, there is a small well in the sp ce of Trikuti, 01 which the mouth is downwards (i. e. reverse), symbolising that the aSpIrant, who has reached lhl3 Slate, has 00 desires for worldly objects. He drinks the nectar, oozing OUI of the well to his fuJI saw~facllon, while Ibose who have not accepled a Sat-Guru, or accepl(:d a false Guru, always hanker fur this Godly bliss and their hearts ever remain shrou. ded with darkness.

He, who has reached this stage ofTrikuli, does nol return

to thi, RhnvaS8E!Sr (1f<fflrn) - Ihe sea of misr.ries viz, this world nf ours. Hc goes on travelling upwards and asccnds higher and higher from this very place.

The place of Trikuti is the treasure of all knowledge. All creation below this Trikuti is destroyer! at Ihe lime of

J rlllayn (ll\,<l) - the deluge. 1 he souls reaching here

Chapter-Ill

conlinue to progress onwards like the rising suo. The a'pilsIH. who has reached t"is stage of Tlikuti, is a true

Sadhu (ff'~) - having completed his Sadhans (RfQOlT)­penance and wl.>rship. JI is very very difficult 10 reach thIS pillce.

Saint Kabir ha, described it as a fortress. In ordu to reach h!"r~, the llSpUa/H has [0 cross nine gates. The tenth gate -7 flkuti is locked. Thi, is the pla~ of 8rabmaod and

beyond this is Parbrahm {lfltJtP'}. The 'iiectet of opening

thill gale viz the key, is 1cnown only to lhe Sat-GUill of the time and he arOne i~ competent to open tbe lock and point out the secret 10 the disciple. He opens this gate. offers darshao

(crwor) - a glimpse, in a Kashfi manner to Ihat disciple only On whom he is kind. Kashri means where the Sat-Guru has used his own rower in lining the diciple 10 this stage and offering dar~hiln. and without imolving Ihe effort 00 the part or Ihe disciple. The disciple, then having karnt the secret of o;l~nin~ the lenlh gate, reaches fhc "cry place by means of his own efforts. This c(fOtl IS named by Ihe Sufics as Kasbi (m'I) .

The nin~ gnlcs referred 10 above arc ghcn as below' (I) Lye3 _ Two

(2) Earl _ Two

(3) Nostrils _ Two

(4) MOUlh _ One

(5) Reproductive _ One

orgnn

(6) R~ctum On'

lotal NIne

48 The Secret of RC:llisatioll

SOll\e saints have deseribed the ~ates 8$ ekven Tney include Nabbi, as one of the g tes+lhe Trikuh - come to ele"en ID place of tcn.

Gates meao paSJI8ges from inside the physical body to outside. It is said that when (he 50u1 leaves Ihis body, II pas~es through one of these gates. In case of salDls, it passes through the tenth gate named by the saiou lIS Oasham·

Dwara (a:~) meaning the tenth gate.

Before the nu,t (molh) ehaha is reached, there is one mOIC stage afler Triklolti. ~nowo as the Shvet Sheon}a

(",J'f I!!..q) meaning the 'White zero. It is also known as

Arndtsar (~) meaning the lakt: of nectar. 115 another

name is Man S"tawar (OfT"," tr~),rt) where swans reSide and they IIrc fed on rearls. The speciality of these swans 1:1

that if milk, 8du1tcrat~d wi.h water, is offered 10 them. theY would sud.~ur t~e mil'" and leave: the water. When an aspirant

reaches this ~t8pe. i e. of Hansa (~«) swans or Param

Hansa ('nlJ ~"q). he developes Ihe quallty of discrimin:uioll and JlClcpts only "'hat is rcal Hc thu; luves all that is Ull~

WI!. This is whal is mtant hy s~paraling milk from water by n swnn. On r~aehinll: this stage, the soul mixes up with other souls, who have earher reached this Slage of HaRsa or Param~

hansa. He is fed on nectar and allainsimmorlality. He bc(omes

Nirmal (fOfli 't) - th~ spotlcs; clean, and sh~ds all the auri ­

butes of may" (ltTlff) - illu~ions. It i, the time. when he acquires true knowkdge. He now knows that there is a God Almight) and [elS impatient 10 sec and get uniled with him.

Ch'l)ler~nl 49

9. THE SHOONYA

('!,q) The next ChaKra above Trikuti and ninth from below is

the Shoonya ("!.Hr). Shoonya means zero or say vacuum. This Is a lotus of SIX pttal" The sound of this plan: is lbat of kinrery and Saran8 (fllfilftt l'fr~q')-Silar and Fiddle - and is

very attr.ctive. It js continuously heard here. The recitation is RARANKAR (-n;'1fn:). The dazzle of the Atma (IOU I) he~ inCreases 10 ~uch an extent that it is equal to twelve suns blazing at a time.

SUfi saints call this stllRe as Khala (l'RT) _ empty. 'They have explained it as ADAl\l(\ltlJ)-non-cxistent or Nest

(it'Hr),·nothing. Yel there is u.istence al this stage of 5hoonya. necause it is d~void of the knowledge of existence. the word Shoonya has been appropriately used and so are tbe alterna_ livc names [livcn 10 it.

The loul, lhough so much enlightened bere, can not travel upwards of her own accord. The help of the Sat.Guru is. therefore. necessary to reach the nellt slage Maha-Shoonya

('IV '!"') . 10. THE MAliA SHOONYA

('IV ,!",j The next Chakra above Shoonys, and ttnth from below

Is the Maha ShoonYa (lfJf't.ot1) meaning absolute zero. Thc

!otus of this place hal eisht petals. There are two islands also.

Their nameS, liS given by the saint., lire Sabaj (~) - of ten

petals on the left, and Aehinta (1ffimf)_ or twclvc petal. on lhe right. 1 here is no light at 'his place, but tbc SOUls ruidtr@ here hl\c Their own light (of twelve suns each) and 1bl'J hel DO diHitUlt). Here I, Ibt reilD of spotless clean Ml;4ya

J

so The Secret of R('ali~ation

(~.;mn). Such uquisite is the beauty of Ihis place Ihat tf"e soul does nol "ant to leave it. The a~pirant can not PfOCCfd upward,. unles~ be fully merges his entily into Ihe Sat· Guru alld tlansforms himself into SHABDA (w~) - recitation. 1 he

Sal-Guru, when kind, merges himself in Ih.:: aspirant, trans­

forms hUll info Shabda (~) and leads him 10 the upper rClions.

Mosl of Ihe Rishhis and Munie!,{~q~f~).ancit'ntrainls,

alfo all.ined Ihis slage of Parbrahma (tJTTq:J). }-.ul could

nol [0 bc)ond. due fo tI e lack of guide to show them the way onwards. Th('y have no inconvenience here and are happy with the beauty of tbis place, which they enjoy most. But they can not p,o up. Their Guru could Jcad thC'm uptc this place onh, for he himself had no approach beyond this stage. That is \Vhy a Sat·Guru, who has approach upto SACHKl-JANDA

(8~ ~) - the twclveth stage - should be searched and accepted.

In addition to tbe two islands of Sabaj ..nd Achlnta, there are five very t'!ig palChC3 of land, round in shape. Eath of them it bigger than the earth we live in known as MRlTYU LOKA (~ Rtifi) - the land of birtbs and death.· as com~

pared to them, is only a drop in the ocC'an, The five Mandai.

(~) - as they are called have a Brahm (qr)_ director, in each. There arc four other mandals also, of which the secret has not been revealed so far, by the saints due to some reason. The aspirant who reaches the stage, will automa. tically know about them. The souls residing in thesC' pdlehes

of land are known as Bandiwans (orM:r.nll'), and as Slated above. have 00 inconvenience here but they can DOt go up­wards. They entreat and requesl the SOUls, beina carried up­",aids flom Mltl)'u La". by saiots to help tbeir upltrtmcot

.chapter-III '1

olso to the s:tints. The sa;nh havt all powers and are capable of carrying up these sollis aha, if they M:C'.

11. TilE BHANWAR GUFA

(>l~ ~..t)

The next chftk,. above Maha<;hClOnya anJ eleventh from below is Bhanwar Gufa ('Ii'n f{qjr)- the circUitous cave.

"11m is the 88t~.way to enter Saehkhnnd. Saints call it the

land of Soham (R)e:S=)-meaning "So am I". On seeing the oc~an-the THl:. SlJPREME lJOO-the drop, the soul says "I alia Am a part of it-the difference is of~jze only". Sufi ninu cull this land 811 of Anahoo ('f;:n~)- which ulso means

'So am I '. The sweet sound of flute is always heard here.

This is the plll:ce of MAHAMAYA (~nJlliT)_ the great mother- nature. Mother nature once again holds a tesf. The Alma (~oul" which is part of ]'.rmatma, desires to merpe in the Paramatma ~ the whole, its origin. the Supreme Being. But if there be the minuttst IbroUd of in. firmity left with it, the !K)ul can not erollS the barrier. Hero ulso the kind ilrace of Sat.Guru is needed in crossing over to the Sachkhunda. Hiph mountains stand on either side and the paslBge is through them. 1 he liberated solll" devoid of all attachment (Of Maya) what '0 ever, roam here freely Inrt with all ease. Here the Sat·Gurus hold theIr DARDAR (If''(i('H)

celestial gathering.

AccordIng to saint Kahir this region has eighty eight thousand (88,OuO) islands and many devotees live here. The lIoub hert are compared by him with diamonds and emeralds ""llIeh shed light. For compatision nothing on Our earth

,. morc valuable than these i. c. diamod. and emerald t" comp,arc wlIh. Hert tbo 50ul i. an effulgent (self.i1luminato)

32 53

The Secret of Realisation

entity and being ",cry very pure and unstiachC'd it COflSlder.

iadf as the image of the Supreme Creator. 11. THE SATLO" OR SACHKHAND

(U<\..r..-""",q)

The next Chakra aboYe Bhanwar Gura and tWt'lvelh

from ~Iow is SATLOK or SACHKHAND (~1fi-tr'fWIl1")

!loth these .. ord!> Il"can ··the land of truth". Sufi saints ha\e named it 15 "Ml.QA.M.E·HAQ (~"i;lf;), which also mesn, tbe lame. Nothing can be compared ",·jlh it, and nO word­can dClCril'c the buuty and grandeur of this place. The frag· ranee emanating here is ovcr.""he1mingly sweet. Just as a sweet fragrance is pkasanl to the mind, similar is tbe pleasure of this place - though this is an inept cJI.8mple. The place is so full of peaa-, love and affection that no instance can be found in this world to compl'lc with h.

The Iigbt of the soul here increases the equal of .iAteen suns blazing at a time. The sound of VEENA (;fhuT), beinl

played here, is so melodious tbat it is be}ond comparison. Sainls like Guru Nanak anc' Guru N8mdeo.havealsodc:~crjbed

tbe place 8S the Darbar of the True Lord or Creation and named it as SATlOK or SATDHAM (~)~-«fl1l1"') - lhe place o( absolute truth.

Neither birth nor death, neither joy nor sorrow, eAists here. 1 he Atma (soul) merKes in the Param - Alma (IJtatl'Rl)

the Supreme Soul. But the sainls say that even after this union, the unall8ched entity of the Atma, continues. Saint. have given the name of thr lord of this place 8B SATPUR USll (tfc'l.:~q), meanIng the TRUE EVER EXJSTEJ\ T LORD.

Crares of suns ard equal number of Moons together, call 110t

equal Iho light eman.ting from obe tbin bair of tbe

True Lord.

Chaptrr -III

The HanS8.S (Swans)-meanig tbe liberated 5O:1ls

without attachment, alway. remain in attendance and service of the True Lord. The souls who desceDd from

this place 10 the MRIl YULOK (our earth) for liberating

the souls on eartb, arc the true saints. They are the liberated souls aod are capable of getting liberation for

others. Such Guru(, when kind to the disciples, lind love

him, do s~lal favour to him, and lift bim (disciple) to this

high sUlge of Darshan (m) - true vision in the WAHB[

(....{1'''I') way. The disciple, when he reaches these heights in

the KASBlWAY (W) I. c. by his own eITorts,

himself becomes carable of raising people to tbese high Itll,llCS and reaches the stage of Sat-Guru himself.

55

CHAPTER-IV

THE LAST SIX STAGES OF BRAHMANDA 8< PAR BRAHMA

(~-<mqr)

Saims have been able to drscribe tbe low::r Chakras, yet the: detail' of Ihe !a§t three Chakra! in chapler III. could not be furnished as clearly and in a detail as In case of tbe culter Cbakru. It should have heen poniblc to gi~ more details, if we have had words in our language 10 expru, them. The description of the subsequent three Chal..rns of Brahmand and

Par Brahms (1'l\fTl'T-lfTl; qJ) viz the thirteenth, rourl~nttl and fiflecnth is ~1111 shorter, our laoluage being deficient. In

case of the last three Cbakras viz the sixteeotb, ~yenteenth

and eighteenth, the sa;nl! have not been ahle to say anything at all and have, therefore, declared them as '!"Cre!.

13. TilE ALAKIIA LOKA

(""" <ffi>)

The thirteenth Chnkra from below, next higher to S"ch

\:and is Alaklta taka (~« ""'ti). The word Alakba mcaD.

invisiblc. It is the place of Alakha Purush ('lA'~""1l"8'). Whcn the a'pirant reaches Sachkhand, the True Lord sends him

upwards by givinl him powel'1 to llscend The light of the Alnkha Puru~h is so bright thnt even if thousands of crores OrSlInS, and moons shine at l'l time, their radiance could not compare with the light emanating from oDe single hair of the Alakha Purush,

Chapter-IV

14. THE AGA\1A LOKA

("." ''''OJ The fourteenth Cbakra from below and above the Alakhll

is Agama Lokll (trqq" mll'i'). Agalll3 means unappro.lchable. Th~ Lord of this place is \onown as AGAMA PURUSHA

(trrrq--l~;lf). The Slunts say that if tens of lhousand crore" suns and moons !ihinc at 11 time:, their radiance clln not equal the radiJ.nce emanating from one single hair of the Agama

Purusha.

15. THE AI(.AHA LOKA

("'"{ ';;0)

Tt-e fifltenth ehakra from below and above tile Agama

toka is Ahha Loka ($fq:~~). The word Akahn mean.

undescribe3ble. This is the abode of Akaha Purusba (~~'f)

or Anami purusha (Wfrsft-if:'f)· 'Anami' means without name. The only one who reaches there, can know and expe­rienoc tbis stage. It has nCllher a beginning nor an end.

'The SldeeD, Senntecn & Efahteen Cbakru :

M already stated above. the next three stagel viz the sixteenth. seventeenth and eighteenth from below, have been described by the saints as ,cercI. No information about them

is available.

In these three cbapters. n. 111," IV. II detaned descript­ion of the Cb!lkru, has been attempted. For the facility 0 r our Raders. a statement in Table form, has been compiled and appended as a part of tbis chapter IV.

36 37

Statement !!howing the !!tages of the upliflment of the .prituaJity.in a I,

S,. Name of Lacs- No. Colo- Recita· Ele- Funct·No. the lot us tioo of b' tion ment ion

or Chakra pets· • Is

1 2 3 4 3 6 7 8 '1

1. The Guda The 4 Rcil Kling Earth- Elimina-Chakra· Rectum (~.lMud tion Mooladbar

•

2. The Indri· The 6 Black Om Water CreatJoD aya or Sexual mixed ('1"ls.) i' Swadu OlpD witb Chak... whitc

(ligbt 1­black) I

lout frorn the lower gran levels to tbe highest level of columnar form

Deity Mantra Remark.

9 10 11

Lo,d oil~ When this Chukra is subdued by reciting the Ganesh ~: word Kling, the deity. Lord Ganesb, his con· • and his sorlS Riddbi (abundance) and Siddbi (invi­two con- .ible powers) arc also SUbdued. The aspirant sort•• lets a good .tart. Riddbi aDd Siddbi.

Lord orr'! Lord Brabma is the deity of creation. Wben Brahm. 'j'f: tbis Cbakra is subdued by tho recltat!on or whb tbe word 'Om' - celibacy b perpetuated hi. whicb gives .trength for the ascent. Whcn

the KundaUni, situated bthlnd tbis Chatra000""Savitri in the lower intestine, i. awakcned (by .ub­

duing these lint two ebabas) invlliblo powers aro doveloped automatically.

S9

11

4. The Hradya The Chakra Heart

12 BlUe Soham A loms·

(')~'J ph",

Onlruc­tion

• Lord Shiv. and Gaud

'"~ '!{.

s. The Kantha The Cbatra. throat

6. The Aalya ~ he ehakra. Fye.

brow.

16

2

Dark Shrinp: Sp:tce blue (f...,) aay Blackish ])Iue

Dark Anhad ~

Brown (""l')

Control of sound waVCI

•

I

Dur!!a or Avidyll

(il1oora• nee)

.wr"":

'"~ '"''

The coil of intestines represcots She,h Nag (1 he buge serpent) functioning as a bed for Lord Vishnu aod hIS consort Lekshmi dire;ls fhe operation of mAIntenance of the universe (Ihe body'. ThiS 10lus is dJzzling with white light. All living being!. in crcaliol. except humal s live on these three Chukras ooly and never go above them.

By reciting the word Soham, as in previous Chakras, this Chaha is al~o subdued. Tbe result of subduing it is that .11 the sense organs come under direct control. This Control helps in concentratinll the mind for funher developments. Lord Shivll is said to hnve burnt down all deliru "ad bas full control on his universal mind - tbe Drab· mandi Mana.

Accl)rding to tbe Sunes, there are four addi. tional points of meditation hele viz Roob. Sar, Khari and Aqfa•

Goddess Durga i, said 10 be the mother of the three deities Brahma, Vishnu, and Shiva.

The Sufies name for this Chakra is Aqfi· Aqfa. ]t is the abode of Malin Maya, or Durga.

It i. also named as Shiva Netra or the Third Tit. Sufies name it as Nukla-e-Suweda. It is the Headquarter of the lotI, while awake, from where Ihe current of life nows down­wards all over the phy ical body. 1l is Ihe terminus for the Pranllyam Yogis, because P,an i. e. breath is dilQlvcd in Cbidakasb (cosmos) here and docs Dol go beyond.

-

60 61

7. The Sahas­radalor Virat Chakra.

1 2

8. The TRIKUTI or Brahma Chakra.

Above 1000 White Sound Minute the dazzling of big of earth Aagya light bells Chakra ('<l"~

in the serfOf) head.

3 4 5 6 7

Nett above the Sahsra.. dal­Kamal io tho head

g More light than the S. D. Kamal

tow Subtle sweet form

thunder of of watct clouds air and with fire recita­tion of OM at fJVery time.

8

•

,

•

•

•

--------------------­9

Triloki Nath or Jyoti Niranjan

10 11

1 he Ftndi Mana (physical mind) beiog gross, has its highest approach upto this place. For journey onwards it cannot go. The Brahmandi Mana takes its place. It is minute. The gross elements end here and above it is all minute.

Here tbe soul gets darshan (glimpse) of Triloki Nath, the lord of the three Lokas below, viz the Hradya, Nabhi and Indliya Chakras, also named as Jyoti Niranjan. The followers of the various religious beliefs felt satisfied on reaching thi5 stage on seeing the profuse light and thought that it is the highest stage and discontinued further a'tcent. Just above it is a very thin route to be crossed for onward journey, for which the Pindi Man, as big as an elephant has to be converted into minute Brahmandi Mana to cross it- known as Bunknal. The sufies call it Aalam-e-Jabroot. Brahmand begins from here.

The Sufi name of this phce is MUSLASI. Triangular in shape, it is the place of Brahm. The soul enjoys a lot of pleasure here and stays here for some time in comfort. Another name of the Sufi is Aalam-e·Lahoot. It is the place of saints, not of the yogies.

62 63

1 2 3 4 5 o 7 8 9. Th::: N.:xt 6

SHOONYA "bove Chakra. the

Trikuti

10. Maha Next 8 Sboonya above

the Shoonya

11. Bhanwar Next Gura abollc

the Maha Shoonya

M,)re Onkar Ab,lYe light (~1'tin:) the ele­than ments the the Trikuti three

Sthool SUkshma and Kaarana

All Again dark a place here of par but Brahma tht or'ihaad souls B'ahma have & resi­

·their dence own of Brahman­light di soul "f suns each &. do nol feel in conve· ni.:nccd

Soham or Anahoo (persi&n) resoun­diog sweet sound is heard hefc.

9 10 11

Th:: place of Brahmandi Mana+Beei Brahma .

Its Sufi name is AaJam-e-Ha hOOl. It is a place heyond Par Brahma where the soul £els rid of even Ihe Kaarana (the subtle most) element. Also known as Man Sarover or Amritsar - where Nectar oozes out pro~

fuselv and the souls, the Hansas (Swans) are fcd with it. It is the place of Par-Brahma and is aho named by sainls as the tenth gate. The soul enjoys the- stay here very much and dances in ecstacy. The pleasur: is un.describablc.

The sou) gets all comfort!! here, but it can not go upwards of it!l Clwn & has to be lifted by the Sal-Guru. Liberated souls of many pepole, who could nol get a Guru for regions above, stay here and request the upgoin~

souls to recommend their up-lift to the

saints, to carry them up. The saints have powers to liberate such souls also. There are four points of meditation here in this region of which the secret hal'l not been disclosed by thc saints. Those who reach here, will automatically know about them. The Sufies name of this place is also Aalam­e-Hahoot.

Its Sufi namc is Alam-e-Hoot Alahoot. Souls reaching here are filled with ecstacy & sw ing with divine pleasure and get irnpalient to gel a glimpse of the Supreme Creator. Fragrance emanating here is very vefY pro­fuse and pleasing to the soul.

65 64

1 2 .­12.Sucb

Kband Sat.Lok

3 4

Next above the BLanwar Gula

5 6

The The land sweet of all sound li~ht of pure Veena spri. resoun­tuality. ding at The SAT­place SAT of the (or TRUE HAQ

LORD.HAQ as per Sufis).

7 8 ~------

9 10 11

This is the place of Eternal, ever· existent SATPURSHA-the TRUE LORD or TRUTH REAL, or that of the CREATOR. Its Sufi name is Alam-e·Hoot. It is all spritual and not a tin 'e of Maya exists here. Souls are fed with pure nectar and feel very very com­artable and are known as HAN SAS (Swans).

1 hey can go to the upward regions from here and arc assist~d by the SATPVRSHA. The SATGURtJS stay here and descend from here, when entrusted with some assignment and return here after completing the assign­

nts.

CHAPTER V

'fIlE SPEfD OF ASC EN

According to the saints, all this creal ion from first to the last, eighteen! h, Chak ra, o:ists in the human body. The highest stage can be reached by the man during his life time, hy a compkte surrender to the Sat-Guru. The need of Satguru is apparent, for he has passed through these stages and reached the highest, by his own efforts, and is conversant with

the secrets of the MANDALS (~) or Centres the inner

stagtS of ascent. He is also competent to help the aspirants to reach the higher stages. The saints are the only secret-knowing Gurus and unless the secret is learnt from them, the higher

stages cannot be reached.

The mother NATURE (Maya, as we caB it in Sanskrit). the power of the initial CKEATOR, (is Ithe greatest of the

craftsmen (say crafts-woman) l:md bas created the body of man with g.reat wi~dom and in such a form that the shadow of the

six chakras of Brahmanda (and par-Brahm) falls on the lower chakras of the Annda nnd it is further reflected from tbe six chakras of Annda on the lower six chakras of the pinda-the phy~ical body, Thus the strength of functioning of the lower chakras is obtained from the next six chakra~ above.

According to the saints, the upwards movement in the

~ant-Mat (~Fn-IH;T)-lhe way of ascent of the saints has

been divided into four kinds: ­

{I) nH]:L1KA (fq'.iH~{'f.r) -that of an ant-a creeping

iusect,

Chaprer-V

(2) MAKARI (1Tll1T) -that of spider,

(3) MEEN (U'1) -that ofa fish, and

(4)VIHANGUM (f<f~lIl1l{) -tha.t or a bird.

The'surat' (soul) startbg from the lower chakras of pinda takes a lot of time and energy to ascend. because man's mind IS badly entangled ill the bonds of worldly attachments. 1 hc~e attac'hmenl do nol aliow the aspirant to proceed on the

path of r ARMAR1 I-JA (rn:+lT~)-the grca!cst goal. He tries to

!!n upwards LUi the storms (diIUrbances) cause hiS JownfalJ. He

trics again, hut again falls down, and in this way the cycle of ,1scents and fa lis continues. Later. by the gra~e and help of the Sat-Guru, he transcends the lower chakras SOme day. Because of the slow sJ=ecd of ascent and rep~ated falls, like that of an ant, which does not lo~e courage at any stag~ whatsoever, this path IlaS been named as PI PEELJ KA MARG (Fpft/1:r<ti'l-llTljo). P ipeeJika means an ant in Sanskl it.

The neXl is t.he Makari Marg CI1<ti'~~n;f). Makari (l{~T) means a ~pider. When the surat rises over the six chakras or the pincla, its speed becomes that of a spider. A spider descen­ds from the ceiling above to the ground with the help of the thread produced in the mouth and after picking up its prey, ascendl; up to the ceiling with the help of that very thread. The aspirant obtains this vcr~ stage after ascending above the

lower six chakras, which he had gone throu~h by the Pipeelika margo Then the shackles of th<: world do not bind him so fast,

and he become ip.depcndcnt in his <'etion. The ascent above the Aagya Chakra up to Trikuti tseventh and eighth from the I~elow) fall& under this Makari Marg,

On reachrng Trikuti, the speed of ascent become like that

or a fish in known as MEEN MARG (;fA ;rTfT). Meen (l{T"f)

67

68 The Secret of Realisation

means fish in Sanskrit. The fi~h ascends against 1he current of water for hundereds of miles. Water is its element and it has love for water. Similarly the surat ascends with the speed of a fish, of course, with the assistance of the Guru and along with the current of the Shabda ('!1T~). This speed continues till

the soul crOS'ies the DASHAMDWAR (~!1Tl{ irr~) the tenth

gate.

Beyond Dashamdwar, the speed of ascent become that of VEHANG UM (f'l~~) - meaning a bird. The seat, rather

horne of the saints is in Sachkhand, which is also termed as DAYAL DESH (~~r~ ~'!1T)-the home of The Kmd) by the

saints. They have the power to descend from Sachkhand at their discretion for completing their assignment in the world and go up to their home above, just as a bird flies down from the top of the hill and flies back to its home OD the top of the hill.

According to Saint Kabir, (the first of the saints to declare categorically the stages of upliftment of the soul to the highest level of spiritual consciousne~8.) the ruo\ements of ~aints (the Sat-Guru) is like that of a bird. Their way is the SHABDHA ('!1Ta) the divine name, and their place of abode

is beyond pinda (physical) and Anda (Ethereal and Subtle), that is the Sat Loka or Saehkhand and beyond, that the Sal - GUIU hal' given them the keys of the d00rs to Sachkhand. lhe key dcnoles the SHABDHA - the divine name, given by the Sat-Guru. and with the resound of the Shabdha. the doors are flung open for entry in the Daal Desh - the home of the kiud.

CHAPTER VI

CONCLUSION (~q«~~)

From the foregoing description of the stages of ascent of the soul from its grossest form of its present existence in this pllysi,;al world, to the subtle and most abstract and minute stage of life, it will be seen that the way to acend tbe hights of consciousness, is not simple and C.lS y, and that it cannot be achieved without the guidance of one, who knows the secrets of the stages of ascent. It will also he sean that ~he saints, who arc the only secret knowing persons, are conversant wIth the way and are competent to lead people to the higher stages of consciousness. The need of the guide, the Sat-Guru is, therefore, apparent and indispensable for an aspirant. It is not possible to get this guidance from the books.

Because these heights cannot be reached by any other means-physical or otherwise, and also because one has no knowledge of the ups and downs of the stclges, as also means and ways of ascent to them, we have to approach an expert for his advice and help. This expert is only One whom the saints give the name of Sat-Gur ....

It might have also been seen by our readers, as to how important it is for everyone of us to get himself relieved of the scheduled repetition of pain and misery in birth, sickness, old age and death, every time our return to this earthly life, in any 'orm whatsoever, an insect. a reptile. an animal, a bird or even

human being. Un~ess the standud of the soul is raised from

70 71 Ctapfer VI

gross and even subtle levels, the relief is not possible. This rising from lower gross and subtle levels is only possible when we are in the human body. All Yonies (tiff'flH) other than ihat of human being, are BHOG YONIES ('IlI'1' ll1f'1~f), in which the soul has to nndergo sufferings as a re,ult at' the p 'st deeds and it eann01 do an,·thing else to imorove Its Jot. The Yoni of a man is both KARMA YONI ('f;.q ~Tf'f)-i.e. of aClIon, as will as RHOG YONI ('11'1' r.hf'1) i e enjoying the results of the good or bad deeds. If ore was cs his present time and lets the human body be destroyed in due course, as is usual in most cases. his turn for the human being may come after a continued suftering for years and years-may be hundreds and even thousands of years, or more. The circumstances when he may t;omc to the human hrdy. mayor may not be favourab'e to him for raising himself from gross levels, The saint" therefore advise every human being, without distinltion of caste, creed, nationality, language etc, etc. not to waste any more time-so preciolls, which is now available to him, but to lit li~e it in ascending from the gross levels and get relieved of the reperition of pain and misery for good. A search fOl a suitable guide, a Sat-Guru for the purpose, shall be necessary and this search may be commenced immediately with per~ever,tnce and determination.

The saints say tha~ if an aspiJant goes out for the search of a Sal-Guru with all sincerity at his command God Alml~

ghty comes to his help and makes available the Sat-Guru to him. Wh~n this Sat-Guru is obtained and accepled, he (he aspirant) should act on his advice and guidance, He will have to depend on him (the Sat-Guru). because the Sat-Guru knows the way leading above the gross levels which neithe the aspi­rant knows. nor it is given in any book available to humanity till now. The ultimate stage of complete surrender to the Sat-Guru will automatically come and the aspirant will be convinced before-hand that this surrender will bring hIm the richest reward.

Secrat of Rdisatioil

There have been saini, of high calibre in tnc past and they have lifted men from lo,,:~r ~r\}ss level to the highest ~evel of consc1oumess, but th.eir p.:rsonal guidance is not tWailnele nOW for new entrants OR tltis path, wilen they are not physically present bdore us, But saints of the Calibre of Sat·-Gufu have always been avaHable on this earth. and it is il'ecessary to find them out and. acc'~p1: a liv i l1g Sat--uulU in tIle human form, who only cat1 ('Cad the so1l1 to the divine pa.th lOf ascent. TI\is guidance cannot be had from th()se Sat·-GLlrul> who are not present. The old discip4es, who have accepted him as theil' Sat-Guru, during the life time of the Sat-Guru, will however, continue to set ~uid~n(,.'e of the ~arne Sat-Guru, even when he is Dot phySically present, New entrants afttt their physical dis &ppCardRce, can not get gllid:mce from them,

It may also be pointed Out at this stage that the SANS~

KAR (~)-<:umulativcresult of the past actions-of all human b'eings are not similar and diffoer from person to person. The 'circumstances in which they are pbced are also not similar. It is therefore, not necessary that each and every aspirant may cross all the st:1ges of physical, Ethereal, and Subtle, during ~he sh.'.>rt span of his life. There are So many hurdle" obs­'tructions and hindcrances in tbis path of PARMARATH ('r{IlT~)-the greatest goal, BUt if a Sat-Guru is found out and accepts the aspiran1 a'S his disciple, he (the Sat-Guru) will get him across the initial gross levels atleast, and relieve him of tIle ordeal of birth, misery, old age and death, and he (the uspirant) will nol re1urn tlJ this earth f,.r the sufferings. This is possible if nne crosses the first six chakras and rt:,aches beyond the AagY1 Chakra- sixth from below. For journe beyond, the same Sat-Guru will be availallle to him, who will read him IJpto the final stage. But the speed of ascent, after his physical body is lost, becomes very very slow and the

work which can be completed in human body in days and

72 Chapter VI

weeks IDlY take hunJered~ of years even, during which several human souls will surpass him over and go ahead of him with the help of the Sat-Guru.

FinaJJy. one important aspect is also to be kept carefully in view. The stages enumerated in Cha~ters II to IV are the normal stages of ascent and the description given about them, is based on the exprience of the past saints. It is oot necessary for every aspirant to pass euctly through each and everyone of these stages. It is solely at the discretion of the Sat-Guru to give him vision and knowledge of every stage or omit one, more or even all the stage and rdise the aspirant to fhe highest level direct by his Own puwers and at his own discretion. But in case of those, who are assigned with the responsibility of acting as Sat-Guru, have surely to be acquaio ed with all the stages, so that tbey may be able to help the aspirants of all calibres and at all stages of development, as per requirment 10

each case.

It may also be Doted that the individual aDd persona) contact and guidance of the Sat-Guru is necessary in each case. And although tbe capacity of the Sat-GuTu, can not be challanged, the time and circumstance may not permit him to pay individual attention in case the Dumber of disciples is 'unlimitcd. It is nccessary for him (the Sat-Guru) to have personal contact with each and everyone of bis disciples and human capacities and circumstances may, therefore, limit the Dumber of disciples under his guidance.

SHABAD (Verses) of Saint Kabir with Literal Translation in English

HINDI VERSION

-!lti-

IR ;1;i'i lftm.~ it ttmr t f

1. lfiT'Il', 'J!iTa, ~, ~)1r r"linT:, ~f<;r. 8'6TQ, elm ~'l: fln:T I

ll;;:q lli~ nTQ.fT ~~ .-r,T, it mif Sfl;f ilTij'n, ¥Hl1 ~

ilTHT t "

2, titift, ~, cmr"t 00, mmr ~ 311m' « OIf'T3{T I

~ ~ 1:...", 1flro3ft, Cffqi!t 'l<'l' ljQT~ IfiH~ ii' urn ~ II

ENGLISH TRANSLATION

Burden of the song:

Behold your beloved with your eyes present in the palace (your own body).

Forget KAMA (!lcx),KRODH (anger), MADA (Ego) and lOBHA (Greed), Adopt SHEEL (Purny), SAN10SH (Contentment), KSHAMA (Forgiveness) in the mind. Abandon the use of meat and wine and also the habit of telling lies. Ride on the horse of knowledge which carries One beyond all doubt s.

Perform DROTI (cleansing intestines), NET[ (Cleansing nose and throat) and VASTI (Cleansing the rectum). Sit on the Padmun8 pose by the correct method. Perform K UMBH I\AK (Respiration

--

74 75

3. I!t:f ij\"q'Of ~ ~ <J'lilT~), 1l1f<;r1t' 'OT'T ;;mr ';'f JfT,ir I

h 'foT11I' ,,~ <)lfr 'WI), v.f!T fea ~CR ~~T t II

4. ~I'l ~ lfeGt:f ~~cm), WW ~rflJi;if ~ f1f~r<:r I

~ 1fTflTil'\' If>T f~ lln),

~ ~ 3lTlfom ~II

5. IfT1ft' ate! lfi<r.r ~ ~T,

ttif ~"" f~~1l! f'<m~ I

¥~ il'Tlf IJT~ ff,J/f 1f~T,

~ fwcr ammT ~ II

Appendix t

in and its retention.) RECH~

AKA (Release of br, ath). First control fI.100LA" ..DHARA (Reclum), so that furTher performances may be successful.

The LOTUS at MOOLeli A~

KRA (Rectum) has four petalr., The reeil ation ill 'KLING' and colour RED, .~

Install deity GANESH there. RIDHI (bountifulness) and SInHI (invisible po\\ers) are in service (of the deity).

swADU (reproductive Or.. gan) chakra has a lotus of six petals, Find there the deitIes, BRAHMA (DeIty of creation) and SAVITRI (his consort). Turn back and strike on head of the serpent

~ (KUNDALlNl). The SHA.. BOA (recitation) of this place is O.'lKAR.

NABHI (NAVEL) has a lotus of eight petals. The deity VISHNU adores white Royal throne. The word 'HRING' is being recited by the deity. LAKSHMI ( Vi~hnu's consort) lmd SHIVA arc in attendance.

Secrft of Realisation

6. ifTern lfl'<r<:r ~q ~ IiTt, ~~ fIR) mlf ~ i;f'fr{ I

m~ ~ <fll:Y '{if ~n~,

if1f ~ ~ ~ If>T~' ~ II

7. q)nr <t<f<f <to iii lfli, afil: lf~ QfU ilT~llT iint I

~~. ~wr ;f~ ~~T~,

;OY~ .~q 1fllf ~'OqnT ~ II

8. ffi'R lfl';;r 'i\'<T<f ~ mfj iiI''f llRl g~ ~ ~ri I

f;r3l' lfif If><:a' <f~t oliut, ~) ;:f'A' fqW<l"1U ~ II

9. lfl'q<;fif 'llG f~ R<riU, ll'~ mr"l: "{'tifT fqq 1tID-cr I

"ffi1T If>"( ~ fmllHT, ~ e<FfTlf ~qm ~ II

HRADAY A (heart) has a lotus of twelve petals. SHIVA and GAURI (his consort) SIt in meditation there. The Shabda of this place is SOHAM, The GANAS atlendants of Lord Shiva) are praising tucir Lord,

KANTHA (Throat has a lotus of sixteen petals. The deity AVlOY A (lgnorance­as opposed to knowled~e)

lesides here. Vishnu, Shiva ar.d Brahma stay in her attendance. The Shabad of this place is SRAYAM.

Above it is AGYA Chakra-a lotus of two petalS. Bag (dove) and Bhounra (Black­wa~p) both are visible here. N IJM AN (Physical mind) reigns her e. Its location is behind tbe e)-es.

This is the description of lotuses. All this creation is contained in the PINO·the physi::al body. Associa'e with Saints and accept a SATGURU (as your suide) and recit~ SATNAM (the divine Name).

76 77

10. Clfhl '!iT;; lili (;~ ~T>rT,

Clfii&i'i ~lTT 1lT'~ lffTorT I

~T;ff fffif t:1:'licrn: fl'f<'TT3{T,

ail" ~lill trOf~n:r ~ I'

11. ;f~ ~ ~1fi ~ ~3fr,

~~'l' ~;:ft Pn<r OflTT31T I

f1;fif;ft ;it ~'1:1' ~3fr,

'"~ ~'{ ~~ q~T ~ II

12. ~er tfli §iir qit c:)f, ~liI' lfi<ffl' ~ 'itTlTtT ~Tt I

m lff;lf ~t f'f':{iJT lJTf, i1'~ trn qT~T aII

13. wf.t;;r) mf'fii'l'''r ~ fif;;;r'IiT~,

;;r~ flli~ ~ ~ ~if;r~ I

~tIr ~ 1fn'T" rn, lII1I' ~~ 9ftII' nro'"

AppendiX I

Close the eyes, the ears and the mouth. Hear Af'iHAD

(limitless whistiing sound)

Bring nearel the l:ye balls. Then behold the (Cele~tial)

garden.

Bring Ihe sun and Ihe moon (both eye.balls) at one place (i.e. nearest), Meditate wi1h all ease (without straining), Enter TRIVENI (the conflu­nCe of three rivers). The way onwards is aCross the flow of water.

Hear the sounds both of the big gong-bells and of the counch here. The Sahasra­Dal-Kamal (lotus of a thou­sand petals) shines with· dazzling light. Behold the creator. in their midst. The way onwards is through BUNKA - NAL (curved pipe).

Evil spirits threaten with hideous cries. The messen­gers of Yama (the deity of death) are calling on. They run away when they hear SATNAM (The divine name), the very name which

Secret of RealisatioD

4. 'f11~ ~ f'q'q" ~!!'l ~~.

'!~~ ;rra;, \H; 'IT': q'T~ T

f.rtJ.'t CliHf ;r~ fir{ f.iI;ln',

\ilTt ~ Clf~falir~r ~ II

15. f;;r~'!r ;r~ it fom m-u, ~ 1fl:;;f' or;;f ;mu I

o:rn:r cruT ~~ ~.Ilm:r , ~~ 1\'.m: ~ allifiro ~ I

j 6. m9" ri't"{ f::lR ~ 1fi!: oft-ill. '1) ~~~ tT<:lTi! ;;rr'~T I

~~<rt ijfT;;r 'lITl< f1f'l' C{frQT.

;oj ~ f"l<l <:~t 1\'T<:T aII

17. 3n~ ~ff ~ t mf. mot;r~l~ qfo ar~ I

~,,'f ~ ~T ~ 13\'r{,

~ ~T al"lfT ~ til

has been given by the Sat­Guru.

There is a small well in the midst of the space of skks, of which the bead is down­wards. The Sadhus, who have acc~pted a Guru drink (nectar) out of it to their full. Those, who have no Guru, are without penance and die with thirst. There is darkness in their hearts.

At the place of TRIKUTI exists ~11 knowledge. The sound here is that of sweet thunder ana of a big drum. The red Sun spreads its light. The lotus has four petals and among them the sound is "ONKAR".

Only he is the Sadhu, who conquers this fort, who understands clearly the NINE GATES and who opens the tenth door which is locked.

Next is Swet.Shoonya (the White Zero) where a dip is taken in the MANSARO­WAR LAKE. Then the soul mixes up with the Swans

78 79

18. flfotn'T ~I~tf Of'" fmfrn, orm ijf&f ~O<f ~u I

~l~~ 'llTif, ii~ '3f31tm:f,

'Ie ~ '1i<rn ~iill\ ~~ ~~<f,T\f

19. lf~IW'f fl1o'g f~'T tm'T. f,pr ~ffll~ 'iIi\' if~T GfTeT I

illTl:t1: fe~ ~<f qg '!iT2T, ~~ ~;;r 3ff~ ~n:T ~ II

20. 31~~ 1fiCf<:f 'milfW 'I11{,

~lf~ IT~~ orf'ifi'f ;:~1'~ I

ilTtf ,m ~\'f~;;r ~mt,

It 'Iicr\iif fif lfr'(r ~ II

21. ~ qJ It; ~T ~ IIT31T, qj;r ijf iP' fif :al'~'f'{ ~'J~) I

App~ndix \

and becomes a Swan (Immor tall and feeds on the neclar available here.

Musical instrumcnts-Fidl1k, Sitar etc., are being plaY~'d

here. At this SHOONYA ~ II (Zero) there is the D.arIJ:lr

(Court) of the A KSII RA (Imperishable) llRAH ~I.

Here the Iight of the SOli I I

equal to twelve Suns. 1 hl" lotus is of silt petals here al1l\ the sound is RARANKAR.

The way to MAHASHOO NYA (absolute zero) is vel Y difl ieult. It cannot be reaclwd without the help of SA'\ OUR U. Tigers, Lions Pyth ODS are present here. 1 hI"

are the Islands of SAIIA I and ACHINT spread ull over.

The lotus at the place 01 PARBRAHAM has ch'hl petals. On the right ACHINT·of twelve pcl'i1~.

On the left·SAHAJ ha~ I'~II

petals. This is the pOSII.""

(distribution) of lotusr~ 1'1"

There are five BRAH M" III

the five ANNDAS. 'I ht' 11\

Ci~ c' ()f Realisation

.11 7 ll'r.Tlf ~ ;f~ ~r.

"'1 I'l~ ;;i~\qrif Til{ ,n:orf'U ~ II

:t 'TeTa t ~~ f;r~T,

"1 ,r ~q;T a'li: «;iJ ~'forft I

: lIT '!i,a ~;;r 3{lfn:), .i ~"{if G,Ofl;:r ~ 1\

\ 'IWI 31On1') ~'fq ;:..-ro:, It rr';; t'ff\i ;;r~,

!rlHf <nfff 3l[;/Q~ ~,

~\\! ~if'forn ~ II

1M g~ a;;r'T 'll'ijf '11ft.

II 1\01; 'l''T ~~~ ~f'l' ani I f 'T1"U ~T atfUliTt,

I ":1 ~l\ if 1t1\r aII

"'1'1 ~'1 '!iT ~f,

fld ~if an1 ai'!'l'f I

HI 'Htl <;f<f;: f{f;: "lIlT.

~~T ~II

RRI\HMS are un perishable. There arc four other places which are secret. Among5t these is the Darbar of the PU RUSHA of Ihe Baodivans (the name vf residents here).

Now come to the confIurnce of the two mountains, which the Saints call BHANWAR GUFA (The circuitous cave). Swans play freel) here. Her the GURUS hold their DARBAR.

He re is the Creation of eighty~

eight thousand i-lands dec, rated with diamonds, em"ralds and rubies. Murli (Celestial flute) is conti~

nually sounded here, The tune of SOHAM is resoun. ded here.

When the limit of SOHAM is crossed, tbe territory of SATLOK is entlred. The fragrance here is so abun~

dant and profu<e that it cannot be measured.

The light of the soul here resembles that of 6ixteen Suns. The unparalled sound of VEENA is heard here.

1111

80 81

26. '1\"Wc;;f 1fT'! ~~:it ~,

~ T': 'lR <'l'lirt I

~ 'tIlT fllf Q;q;" ff ~Tt,

~ TiTf l;~m ~ II

27. arm ~ ~Ri ~ mf, ar<'fl:~ ~ q <til 1l1t ~'f>{rt I

aror;r ~ 'tIlT fllf 'J~r.

~I1T iSR'fflf R\!T'U ~ II

28. GI~ lfmi 3T1flT ~ l11':;rT.

ar'll1' ~q GTi:tr <f.t 'U:;rr,

<If"{iA' W -UII ~~ m:;rr,

~~T llllTlf am<:t ~ II

29. O'm ar~ (ofT'1\" t ~!f aRT"') (flfT "{~l t I

;jf) lf~",r 'llrit'lT ~r,

tt-;;T "''Tlr ~'H<r ~ II

Appendix I

The HANSAS (liberated souls) stay in the service of the King THE SAT PURU, SHA (the ever ex.istent LORD) in HIS DARBAR.

Crores of Suns with equal number of Moons together, cannot equal a thin hair of the PURUSHA. Such is the sight and light of the PURU· SHA.

Beyond (this) is the Loka of THE ALAKH (invisble). The master of this place is ALAKH.PURUSHA. (Even) hundreds of crorts of Suns cannot be equal to HIS 0110

thin hair. Such is the sight and light of THE ALAKH.

Above this exists an un-apy· roaeh3ble PALACE. The AGAMA.PURUSH is the king or it. Thousands of crores of suns do not equo.1 HIS thin hair. SUCH is this unfa1ho. mabIe AGAMA PURUSHA.

Over it is AKAHA (undes­cribable) LOKA. where rosi· des ANAMI (without name) PURUSHA. The only one, who reaches there, wlll kno it. It cannot be explained.

Secret of Realisation

30. lIm:Tf ~ ~ f.mu,

~ " ~ f'N-Qml ImJT ammr 1mf 'nmJ,

* ~llR 11m t II

j 1. anf;: 1tPfT if>i~ ~rf.

It0T ~ f'Jq ~ 1

arll1Tfu ~ "(f;f arq 1fT~,

m IfI\ ~fuf~ ~m t ..

32. ~c;: ~ ~ ~,

IIit w~ ~~ ;:t em) t

~ ~ ~ ~ru, ~~'mw)tw~tll

The Secret of the physical Body has (thus) been explai. ned. All this creation exists within this PINDA (physical hody). Maya (nature) lhe great craftsman has created all this intricate NET.

THE ADIMAVA (intial Mother Nature) has used wisdom by showing tbis false creation in the PINDA (Physicai Body), Initial creation produced in the ANNDA bas been reflected io the PINDA.

Saint KABIR says that our movement ia that or a bird (represented by the SHA. BOA); and tbat the Satguru has given Us the key. With

tbe resound of 'SHABDAt

tbe doors have been flung open that this Desh (place of residence), beyond this PINDA AND ANNDA is ours.

83 Secret of Realisation

GLOSSARY Technical words explained

(Alphabatlcally arranged)

Aagya (Chlkra)

Aakash

Aalam-e­Lahoot

Abbyasi

Achin1

Adam Agni Ahankar Abba Alakha Amritsar

arfm (fl

anamr amr1f '"Rtf

1ff7ffift

If~

~

~ftif

al~~" ~ IrQ

~n

- The point of meditation bet­ween the eyebrows in the forehead.

- Space, sky. _ The persian name of points

of meditation known 8S

Shoonya and Maba Sboonya (Nos,9 & 10) of the Indian Saints.

- Aspirant, one who practise. yoga.

- Name of an Island in Maha Shoonya (No. 10) a lotus of ten petals.

- Non-existent. - Fire. -Ego. - Undescribable. - Invisible. - Lake of Nectar-Name of a

lako in the Shweta Shoon)'. after Trikuti (8tb from below).

Anahat (Shabda) Anahoo

Anami Anhad

Anda

Aqfa

Aqfa aqfa

Atma Avidya

Baga

Bandiwan

anka Naal

~rn0

(1T~)

llfiftR

aRnft

~

~

lImiT

~~

lIfTm

8Iflnr1'

~

~

.~"'

- Continuous sound-witbout break.

- Persian name of the I1tb point of meditation, The Bbanwar Gufa-meaning "So am 1"_

- Without name. - Corruption of Sanskrit

ANAHAT, literally, without limit.

~ Seed-egg. The Second major division of creation.

- The point of meditation or the Sulies just below the throat.

- The Sufi point of meditation 00 the tbroat. Persian name of Kantha Chakra-Slb from below,

- Soul.

- Ignorance as Opposed to VIOYA, meaning knowledge.

B

- White crane, dove or pigeon. - Residents of tile rour maudals

in Maba Shoonya.

- Curved passage of AsceDt­the passage from Sahasra­Oal-Kamal to TRIKUTI-7th and 8th from below.

84

Bhakta Bbanwara

Bbanwar Gufa

Bbava Sagar Bbo8 yoni

Brahm

Brahmaa Brahmanda

Brahma­cbarya Brahmandi­Mana

Brabm Randbra

Chakra

Chidakasb

Darbar Darsban

Dayal Dcsb

Deent. Dewata

'"" .r~T

.r~ ,!lJit

~

,,)If Il1fir

.~

qn qnq

~

qTT'fllA

.~I:J

'iflfi

fw1mr

~

~

~

'Ifr;m

~

Appendix I

- Devotee. - Black wasp.

- Circuitous route or cave. point of meditation at No. 11th from below.

- Our world. sea of miseries. - The species in which Lbe soul

is to live according to its past deeds.

- Director•

- Tbe Lord of creation - Universe-The second

division of creation. - Celebacy.

- Universal mind

- Medula Oblongata.

c

major

_ Circle, Kamal (Lotus) or a halting place of 80ul.

- Cosmos.

D

- Celestial gathering. - Glimple, vision.

- The land of tbe "All kind".

- Humility.

- Deity.

Secret of Realisation

Dhouti

~;I

Durga

~,

Dwapar

Faqiron ki Sat manzileo

l, Ganas Ganga Gauri Guda Guna

Hatha

Hatha Yoga

Hatba Yogi

tffift

~

~

~'l",)

mif ll'f.."

'I\t

VIff 'Ita' ~~r

'1"

~

~N

~lil1f\'

8'

- System of cleansing tbe stomacb by swallowing a 2 incb wide muslin wet cloth by mouth and pulling it out after some time.

- The Deity - Goddess worshi. pped universally all over India-Bengal in particular.

- Tbe third or the ¥ugas.

F

- The se~D stages of tbe jouroey of Saints from Aagya chakra (6th) to Sachkltand (12th). The name of the book

On meditation by Param-saiot Mahatma Dr. Krishna Swaroop Qf Jaipur.

G

- Army of Lord Shiv•.: - The River Ganges. - Lord Shiv.'s consort. - Rectum. - Element (abstract).

H

- Insistence.

- The Yoga or physical body.

- Aspirant practising Hath Yoga.

86 81 Secret of Realisation

Bradaya Bring

Indra

Indriya lndriyas

Jap

Kaat Kaama Kaarao Kalyug

Katpa

Kamal

Kanth. Karma Karm yODi

Kasbi

~ f~

~

~m ~i{if

~

~

~

i4iI"lVf

ifif<':f!!1f

iii;';"

1Ii1i~

!li0?J !liq

!lilt ~)A

iii'.)

Appendix II

- Heut. -Recitation on Nabbi Chatra.

I _ The king of Deities. The lord

of thunder, rain clouds etC. __ Reproductive organ. __ Body organs-physical and

sense organs.

J

- Recitation.

K

- Time, death. -- Sex, lust. -- Subtle absolute. __ The fourth and last of the

four Yugas. _ Period of hundreds of thoul·

and years. __ Lotus, Chatra. halting place

of the soul, point of medita­tion.

- Throat. - ActioD. _ The yoni (spec)es) of man, in

which action (for new Sans­kan) il possible.

- Aspirantg, earning ascent by his own efforts.

Khafi

Khala

Kingri Sarang

Kling

Krodha

Kshama Kumbhaka

Kundalni

Kunda)ni

Lakshmi

Lataef-e­satta

Latifa

Lobh

lil'ti't

l.nfI

f'lirn:r ll'~'"

r'l.tlf

~Q'

t1lIT

f~'if~

:r'~

~~

l;fll;>ft"

;;rnJ1f"li-~­

~l

~

m

- A Sufi point of meditation above the ribs on the right side of the chest.

-- Empty space. Sufi name of Shoonya and Mahashoonya.

-- Sitar and fiddle, musical ins­truments.

-- Recitation on Guda (Rectum Chakra.

- Anger. -- Forgiveness. -- Retension of brea~h.

- Sitting pose of a serpent-round and round.

-- The nerve running from the back of the neck to a place betwcelt the Indriya and the Guda Chakra alongwith the spine.

L

_ Consort of Lord Vishnu-the goddess of wl:alth and pro­sperity.

- Persian (Sufis) name of the first six. poiots of meditation (Chakras) of the Pinda.

- Persian name of Chakra. point of meditation.

- Greed.

86 87 Secret of Realisation

Hradaya Hring

Indra

lndriya Indriyas

lap

Kaat Kaama Kaaran Kalyug

Kalpa

Kamal

Kantha Karma Karm youi

Kasbi

~ ~~

~

~m

~~tl

;m

~

ltif1f

~roJr

~f~"

~q

llim:!'

If,OQ

If,lf

i1>* zr)f.r

lti~)

Appendix II

- Heut. -Recitation on Nabhi Chakra.

I

- The king of Deities. The lord of thunder, rain clouds etc.

-- Reproductive organ. _ Body organs-physical and

sense organs.

J

- Recitation.

K

- Time, death. -- Sex, lust. -- Subtle absolute. --The fourth and last of the

four Yugas. -- Period of hundreds of thoul­

and years. -- Lotus, Chatra, halting place

of the soul, point of medita­tion.

- Throat. - Action. _ The yoni (specIes) of man, in

which action (for new Sanl.. kaTS) il possible.

- Aspirants, earning ascent by his own efforts.

Khafi

Khala

K.ngri Sarang

KIiDg

Krodha Kshama Kumbhaka Kundalni

Kundalni

Lakshmi

Lataef-e­satta

Latifa

Lobh

lAf

~T

fili~ lrTllf

m'tr

'!liTII

llf1fT

:F1I'~

~

~

~lft

<;f<fr~-v;­

mIT

~

m

- A Sufi point of meditation above the ribs on the right side of the chest.

- Empty space. Sufi name of Shoonya and Mahashoonya.

- Sitar and fiddle, musical ins­truments.

- Recitation on Guda (Rectum Chakra.

- Anger. -- Forgiveness. -- Retension of bIea~h.

- Sitting pose of a serpent­rouod and round.

-- The nerve running from the back of the neck to a place between the Indriya and the Guds Chakra alongwith the spine.

L

- Consort of Lord Vishnu-the goddess of wealth and pro­sperity.

- Persian (Sufis) name of the first six points of meditation

(Chakras) of the Pinda.

- Persian name of Chakra, point of meditation.

- Greed.

-.. (

88 Appendix II Secret of Realisation 89

M Nabhi ;nN - Navel. Nandi oR\' - The Sacred Bull mount of

Mada ~ - Ego, Ahankara. Lord Shiva. Maha Kalpa ~ - Period consisting of several Nest ;mr - Persian word of Sufis' mea4

Kalpas. ning non~xistent or Nothing• . Maha Maya ~TlfTlJT - The great mother-NATURE. Ned iRft - The yogic system of clean­Maha Shoonya 'J~ ~~ - Tenth Chakra Irom below- sing the nose and throat by

point of absolute.

meditation, Zero II -

passing a wet thread through the nostrils.

Makri ~ - Spider. I r Niranjan f;R~ - Another name of Lord Trilo­

Malin Maya ~ lJTtR - The dirty aspect of nature. ki Nath in Sahasra-Dal Mandai .mT -- Circle. Kamal. Mansarovar "R~ -- The sacred lake. Nirmal mr.r - Spotless. Manushya yODi ~~ q)fiJ -- The speci es of human being. Nishkaam ~ - Without desire or attach4 Marg 'fT1l - The route of ascent. ment. Maya JmJT -- Nature, Illusions. Nukta-e­ llm-~ - Persian name of the Aagya Meen Moha

1fA ~

-­ Fish. -- Attachment.

Suweda 'jim Chakra-6th from below.

Mratyu 10k 1[~~ -- The land of birth, death and o misery, The we live.

world in which Om anll - Sanskrit name of the Sup­

Murshid 't~ - Sat Guru. reme father.

Muqam-e­ '!'tiA-~­ -- Persian name of the eleventh Anahoo ~0JTfl point,of meditation-Bhanwar I p

Gufa. Muqame-e­Haq

1{lfT1r-lt­

~

- Persian name of the twelfth point of meditation-Sach khand.

II I

Paaras qmr - The legendry touch stone which converts iron into gold by touch only.

Paar Brahm IrR ,~ - Beyond the place of Brah­

N II PadmalaD ~Ilm -

mand. A litting pose with folded

Naam ifPI' - The divine name for rceita. legl in which 801el and beel.

tion. face upwards and spine kept Nadi ~ - Nerve. straight.

90 91

Parmarth Parmatma Pashupati Nath

Pinda Pindi Mana Pipeelika Pooja Pooraka Pralaya Pranayam

Prayag

Puraana

Qalb

Rajas Raja or Rajoguna Rarankar

Recbak

Riddhi

lf~

~

If'fITo 'fT'l

f'iiu~

f'iiunlR f'l"'ftfiiJifiT ,.. ~

~

lJTllTTlflll'

5JlWT

~

'lll."il'

~l ~ I­~P!"J ~~om:

lW

~

Appendix II

The greatest goal. - The Supreme Universal God. - The lord of the anima) king­

dom, alternative name of Lord Shiva.

- The physical body. - The physical mind. - Ant, a creeping insect. - Worship. - Breathing in, in pranayam. - Deluge, doomsday. - Superior breathing excercisCl

and control of breath. - The sacred place of Triveni..

confluence of three divine rivers.

- The Epic.

Q

- Heart.

R

- One of the three elements of creation.

- Sound like that of fiddle, or instrument played with a bow.

- Release of breatb in pra· nayam.

- Abundance-name of one of the two consorts of Lord Ganesh.

Secret of Realisation

- 80ut-a Sufi point of medita. tion opposite to the heart 00

the right side.

s - Penance, worship.~

- One engaged in penance and worship.

- Verse. -- Lord Brahma's consort. -- The land of Truth. A point

of meditation-12th from below.

-- Name of an lstand in Maha Shoonya Chakra.

-- Lotus of thousand petals, a point of meditation above the Aagya Chakra and 7th from below.

- Impressions and cumulative result of deeds carried with the soul in past birth.

- The ancient Saered language of India, in which the epics were originally written.

- The system and beliefs ot Saints.

-- Contentment. -- Recluse. -- Tlie philosophy of seven

points of meditation from Aagya (6th) to Sych khand (12th).

Ruh

Saadhana Saadbu

8aakbi Saavitri Sach khand

Sahaj

Sahasra-Dat­Kamal

Sanshar

Sanskrit

Sant mat

Santosh Sanyasi Sapt Darshan

\i{

muon ~

,"I'ft ~nf<f~

~~

~

~~~

~nm:

u~~o

ucrrnr

~If

~NfT~

A~~

93

92

Sat

Satdham Sat-Guru Sarloka

Sat purusha Sata Satoguna Satva

Satyuga

Shabda Shakti Shanti Sheel Shiva

Shiva Netta

Shoonya

Sbrin.

Shuddba Maya

Sbwet Sboonya

Siddhi

«'t

~

~~

~lJ

~lf

mf 1 ~~ I-­~~. J

~tf

!lit

~

mf.:tr m fw~

A1,,~

-IN{

fo:.n:

~I{JlfJ

,q 1l;lf

fn

Appendix n -- A Sufi point of meditation,

4-5 inches above. the heart on the lefr.

- Same as Sachkband. - The divine teacher. - The land of Truth-same as

Sach khand. -- The ever existent Lord. - One of the three elements of

creation-considered to bo pure and divine.

- The first of the four yugas­period of pure saintly living.

- Divine name. The WORD. - Power. - Solace-peace of mind. - Pure living. -- The lord of disintegration

destruct ion.

--The third eye, self-enlightered eye in the inside of the fore head.

-- Zero, point of meditation­above Trikuti 9th stage from below.

-Recitation on the fifth Chakra the tbroat.

- Tbe clean .,pect/side of Maya, Spotless Maya.

- Tbe whito z.r•. - Invisible luper power. One

of tbe consorts of L9rd Ganosha.

- Gross. - "So am 1" Recitation on

Hradaya Chakra. - Subtle - Followers of the muslim sys..

tem of meditation. - Another Sanskrit name of

Kundalini. - A Chakra-2nd from below,

Bame as Indriya Chakra.

T - One of the three elements of

creatioo-considered to be dark, impure and Satanic

- The land of stars-Cosmos. - Holy place. -The secood of the four Yugas. - A point of meditation, above

the Sahasra-dal-kamal and eighth from below.

-The lord of the three lokal viz Sbiva Loka (heart) Vishnu Loka (Nabhi) and Brabma (tbe reproduction).

- Confluence of three rivers.

V - Curved-crooked. - The Lord of seas and oceans.

SYltem of cJeansins tho bowels by lucking water thr­ough the rectum-a lort of enema.

Secret of Realhation

8t,001 Sciam

Sookshama Sufi

Sushamra

Swadu

Tamas Tamog'.1Da Tama Tara Mandai Tirtha Treta Trikuti

Trilokinath

Triveni

Vakra Varuna Vaati

t'{~

~

~e:ll

~

~

ffi!

~Tlrn I 01J~1IJ ij'lf

r J

(flUl:f.""tftri m fcr¢

feIln~

~~

,,~

~lIJ

1ffiJ)

----

94

Vayu ifTlf. Veena ifrvrr

Vidya fcrvT Vihangama ~ Vishnu ~ Viveka ~

Wabbi ~

Appendix II

- The Lord of atmosphere, wind etc.

- Musical instrument like Sitar with two drums on either ends.

- Knowledge. - Bird. - The Lord of maintenance. - Discrimination.

W

- Gift of the divine.

BIBLIOGRAPHY

1. Bhagwad Geeta-Published by the Geeta Press Gorakhpur.

'2. Ghat-Mar!!-by Param Sant Dr. Srikrishna Lalji, Ramaqhram Sat sang, Sikanderabad (UP)-lst Edition 1977.

3. Kamal-e-Insani-by Samartha Guru Mahatma Ram chandraji-Sadhan Press-Mathura u. p.

4, RAMCHARIT MANAS by Goswami Tulsidas, Published by tbe the Geeta press, Oorakhpur.

5. Sant Mat Darsban by Samartb Guru Mahatma Rom chandraji, of Fatehgarh, published by Aadhyatma Ohara Prakashan Fatebgarh (UP).

6. Sant Mat Sadhana by Param Sant Dr. Sbyamlal Saksen. of 7 Ramakrishna Colony O. T. Road Gbaziabad UP­Published by bim.

7. Sapt Darshan or Faqiron lei Sat Manzilen, by Paramsant Dr. K.rishnaswarupji of Jaipur, Published by Ramashram Satsang, Sikanderabad (UP).

8. Satsang-KAR NAINON DEEDAR MAHAL ME PYARA HAl (KABIR SAHIB) Commentry by the Mabaraj Sawan Singhji, Published by Radhaswami Satsang Beas-2nd Edition 1980.

9. Sbreemad Bbagwad Purana.

96 The Secret of Realisation

t:'RRATA

Pege

6

8

1 14 IS o

33 40 46 61 59

6S 66

68

69 70 70

72

75

lin 5 6

16 21 26 29 16 5

4 21 1 7

28 30 5

17 18 29 30

11 26

4 3 7

28 30 11 14 3

' .... cormet

the intimae iheir Intitial sha secluse esual MAYA

the wants chimney deael the The sotl phyical tin e annda annda becoms in ~

Doal hights ihat will

neithe him Stage aequaine<:t • t

Correct

this intimate Their

initial shanti recluse usual MAHA

(the wants chimney dealt delete the soul physical tinge anda snda becomes is tt Dayal heights that well

neither him Stages

lJequainted .it

ALSO READ

(I) SANTMAT DARSHAN (written by SAMARTH

SATGURU PARAMSANT MAHATMA SRI RAM

CHANDRAJI) Translated by the same author ill

English.

WHAT IS MISERY AND HOW CAN IT BE AVOIDE

WHAT IS PLEASURE AND HOW

CAN IT BE OBTAINED?

IN THIS VERY LIFE.

(2) - ~-IN HINDI INDICATING HOW ATTACHMENT

WITH THE GURU CAN BE OBTAINED EASILY.

ALSO

MEMORIES OF HIS OWN ASSOCIATION WITH

THE SAMARTH GURU AND SAINTS OF HI

SYSTEM.

(3) HINDI Iw~r 'qUi' INDICATING HOW BHAKTA

OM PRAKASH OBTAINED OARSHAN OF LORll

KRISHNA AFTER SEVENTY DAYS OF COMPLLlI

FAST AT A TENDER AGE OF SEVENTEEN IN SEVElH

WINTER OF YEAR 1942 IN VINORABAN.