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Age: 40
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Signup Date: 6/8/2004
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Sunday, October 04, 2009
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Category: Religion and Philosophy
A Spiritual Discourse by Shri Swami Sant Bhagirath Baba, Sant Mat Tradition (Bhakti of the Inner Light and Sound of God) Sant Mat Mysticism Blog: http://santmat.gaia.com/blog The Sant Mat Society -- A Sant Mat Satsang Discourse
"Shri Swami Sant Bhagirath Baba was very special to Maharishi Mehi and
he said many very great things about him. His level is extremely
advanced and one certainly can trust his guidance. Maharishi Mehi had
his room between Santsevi Ji's room and Bagirath Baba's room. Both
tended to him constantly. Bhagirath Baba told us many fascinating
stories about his relationship to his Guru. Santsevi Ji and he were
good friends." (Spoken by a devotee of Sant Mat) The following
is from the Biography Of Gurusevi Swami Bhagirath Ji Maharaj: Once
Gurudev [Maharshi Mehi] had gracefully blessed him saying, "May you
live long! Your devotion will be completed in this very birth. People
would take you overseas as well. I have given everything to you… etc."
One day when Shri Shivanand Baba, a resident of the Ashram came to
offer his pranam, Gurudev asked him, "Who would propagate Santmat after
me?" With folded hands Shivanand Baba answered, "Whomever would you
select for the job, Lord!" Then pointing towards Bhagirath Baba Gurudev
said, "He will do it." .....After the departure of Maharshi
Mehi from this world, Bhagirath Baba started his long and hard
meditation in the holy cave of Kuppaghat in which Maharshi Mehi had
realized the Self and achieved salvation. That continued for about
three years. He got some disturbance because of visiting the cave by
the devotees. He tolerated it and built a small cave on the bank of
river Ganga in the premise of Kuppaghat Aashram. In that cave he
started his continuous and unceasing meditation...... After that he
started propagation of Santmat on the kind request of Satsangis
(Santmat-devotees). Bhagirath Baba began to initiate seekers
since 31st May, 1987. More than 22,000 persons have taken initiation
from him so far. His speeches directly touch the hearts of the
audience, casts a magical influence upon them. The turban he puts on
presents a striking resemblance to Swami Vivekananda who had incarnated
to keep the flag of his Guru Swami Ramkrishna Paramahansji Maharaj
flying all over the globe. Similarly, Bhagirath Baba, too, is the
flag-bearer of Santmat, which was nurtured and propagated by his Guru,
Maharshi Mehi Paramhansji Maharaj. Shri Swami Sant Bhagirath
Baba has authored four books that are full of spiritual insight,
namely, "Maharshi Mehi ke Dincharya Updesh" (Life and Teachings of
Maharshi Mehi) , "Santmat Tatva-Jnaan Bodhini" (Quintessence of
Santmat), "Maharshi Mehi Leelamrit", and "Maharshi Mehi Chaitanya
Chintan". These all books are in the Bharati language. NOTE:
CHIT OR CHITTA: Lake of the mind wherein are stored all kinds of
impressions in the form of memories, it is one of the four facets of
manas (mind): Chit, Mana, Buddhi and Ahankar. Excerpts Below from a Chapter Titled, "Know the Self Through the Self", by Shri Swami Sant Bhagirath Baba
Jeeva-atmaa (the Individual Self or Soul) is the indivisible part of
the Supreme Being (i.e. the Universal Soul). In the bondage state it is
called the Jeeva. It is also called soul, an indivisible part of the
Supreme Sovereign God. Only the individual soul (Jeeva-atmaa) is
capable of recognizing itself. When the Self will be realized, only
then it will be merged into the Supreme Sovereign God. Then it can be
liberated from the cycle of birth and death. Besides knowing itself, no
other method has been articulated in the holy books and scriptures.
Now the question arises: why this Jeeva-atmaa (individual soul) does
not realize itself? What is the reason? For the answer, it can be said
that until this Jeeva-atmaa lives no longer dominated by the five
organs of actions: hands, feet, mouth, anus, and urethra, and five
organs of senses: the eyes, ears, nose, tongue, and skin, and four
inner organs: Man (mind), Buddhi (intellect), Chitta and Ahamkaar
(ego), it can not realize the Self. In other words, until the
Jeeva-atmaa transcends these fourteen organs, it is not able to
recognize the Self and so it can not realize the Supreme Sovereign God.
The Vedas say: "Om sayojat urugaayasya jootim vrithaa kreedantam mimite na gaavah | Pareenasam krinute tigma shringo diva harirdadrishe naktamrijrah ||"
English translation: Through this mantra (hymn), the Vedas teach: O
people! doing efforts to realize God by the organs like hands, feet,
anus, urethra, tongue, ears, eyes, skin, nose, or mind, intellect,
etc... is child's-play (deceptive). Because He (the Supreme Sovereign
God) can not be realized through those. He is insensible (beyond the
reach of organs or senses). Now it is utmost in importance to
know just how does this Jeeva-atmaa leave the thirteen organs out of
fourteen organs -- which organ does not leave Jeeva-atmaa, and why it
does not leave? For, due to that, the Jeeva-atmaa does not recognize
itself and nor does it recognize the Supreme Sovereign God. You see,
when we sleep we feel that the hands, feet, eyes, ears, nose, etc....
all the organs, are ceasing their works. If any person sitting close by
talks to another person [who is falling asleep at the time] they do not
hear all the words. They may catch a few words and miss the rest. It
means, at that time the power of the organs is converging (accumulating
inside), i.e. the organs are stopping their works. This is the initial
step of Tandraavasthaa (the state of falling asleep). In
Jaagrataavasthaa (the waking state), the Jeeva-atmaa resides between
the two eyes [seat of the soul] with all aforesaid fourteen organs.
When the Jeeva-atmaa begins to drift down from the middle position of
the two eyes [falls asleep, in other words], then organs of action, and
organs of senses are left behind. This Jeeva-atmaa comes to the Kantha
(throat center) with four inner organs, and until it leaves the throat
center again, we visualize the scenes of dreams [in the dream state].
Then when this Jeeva-atmaa begins to drift from the dream state to the
deep-sleep state (Sushupti Avasthaa), three more inner organs are left
behind. Only one inner organ, Chitta, remains attached with the
Jeeva-atmaa in the deep-sleep state. When the Jeeva-atmaa returns back
to the Jaagrataavasthaa (waking state) from the Sushupti Avasthaa
(deep-sleep state), then we can say that last night we slept soundly.
Brothers! At the time we were in the deep sleep state, we did not have
any conscious awareness, so how did we come to know that we slept very
soundly? We know it through Chitta, because only this organ alone was
with Jeeva-atmaa at that time. This Chitta does not detach from the
Jeeva-atmaa because this is the individual (Vayashti) form of the
Conscious (Chetan). If it (Chitta) detaches from the Jeeva-atmaa, this
Jeeva-atmaa will give up this physical body. That's why Chitta always
accompanies the Jeeva-atmaa even in the deep-sleep state. Thus
Jeeva-atmaa is habituated to leave company of these thirteen organs
routinely. It does indicate that no sooner the Jeeva-atmaa starts to
come down from the middle position of two eyes to the dream state, to
the deep-sleep state; the organs start to detach gradually and at last,
thirteen organs are left behind before entering the deep-sleep state.
Only one organ: Chitta, lives with Jeeva-atmaa and this is the reason
that Jeeva-atmaa does not recognize itself nor does it realize Supreme
Sovereign God. Moving down from the middle of the two eyes is
going towards ignorance, and moving up from the middle of two eyes is
going towards Knowledge. Our physical body is divided into two parts,
one below the eyes, called Pinda (microcosm), and other is above the
eyes, called Brahmaanda (Macrocosm). The Jeeva-atmaa resides with all
fourteen organs in the middle of two eyes [seat of the soul] in the
'awakening-state' (Jaagrataavastha). If the Jeeva (also called
Jeeva-atmaa) had detached from all these (fourteen organs) it would
have realized the Self and then it would have realized the Supreme
Sovereign God. For it, it is of the greatest need to reach into the
Turiyaa state above the middle of the two eyes. The beginning of the
Turiyaa state has been said be the Aajnaa-chakra (the Guru instructs
about the Point in between the two eyes where the vision of both
unites), and the destination of this is in Kaivalya: the State of
Oneness, Pure Consciousness. To enter in this Turiyaa state one needs
the highest degree of concentration, because there is rising of
consciousness (surat, i.e. khyaal) in concentration and the rising of
consciousness causes the breaking of bondages. [In this
world] Jeeva-atmaa is entangled among five material (illusory) objects
viz. form, taste, smell, touch and sound or word). These five material
objects permeate the world uniformly. But this Jeeva-atmaa does not
permeate these five material objects uniformly. It is pervaded in
"visible" objects by 83%. For example, if we want to see an object, the
mind starts to think naturally of its shape and size. Jeeva-atmaa
infiltrates the (material) "hearing" by 14% and 1 and a half percent
each of "smell" and "touch" illusory objects. For the concentration of
the awareness, one should take the support of a material word, i.e. the
alphabetical name of God, i.e. one should do Jap (chanting a mantra of
holy name/word). Then one should practice Maanas Dhyaan of a physical
divine form related to that alphabetical name/word of God [simran,
Manas Jappa]. [Maanas Dhyaan is the process of mentally visualizing the
form of Guru or any Divine form of God with eyes closed in meditation
as instructed by the Guru.] This practice is done because the nature of
this world is that of names and forms. There are many names of God. Sant Dadu Dayal says: Original verse in Bharati language: "Dadu sirjanhaar ke kete naam anant." English translation: "There is innumerable names of God, the Creator." Though in truth, God is beyond names. Lord Sadguru Maharshi Mehi speaks, "Prabhu akath Anaami" (God is Inexpressible and Nameless.)
People have given God many names. This has been articulated by the
sants, sages and seers. One name among of the numerous names, which the
Guru instructs, should be repeated continuously with great devotion and
faith. There are three ways to do Jap. One way is through uttering the
word with audible voice, that other persons also hear. This is called
"Vaachik Jap". The second way is repeating a name (mantra) in such
manner that only we can hear it and others do not. This is called
"Upaansu Jap". The third way is repeating a name in such manner that
neither our own ears hear nor do others hear it. It is repeated only in
the mind without moving the lips, tongue and teeth. This is called
Maanas Jap.... Maharshi Mehi has instructed to do Maanas Jap
in His prose and poetry composition of 'The Principle Of Santmat'.
E.g.: "Every human being is within his or her right to transcend all
the layers of nature: darkness, light and sound, through devotion to
God by taking recourse to spiritual practices such as Maanas Jap
(mentally repeating with eyes closed some holy word instructed secretly
by the spiritual preceptor), Maanas Dhyaan (concentration and
meditation over some holy figure with eyes closed as instructed
secretly by one's spiritual preceptor), Dristi Saadhan (the yoga of
inner seeing or Light), and Surat Shabda-Yoga [the yoga of inner
hearing or Sound], and to attain salvation through re-identifying with
the Supreme. (From, Principles of Santmat, excerpted from Maharshi
Mehi's "Padaavali") The following lines from various poems of
Maharshi Mehi's Padaawali shows the noteworthiness of Maanas Jap: "Do
the firm constant practice of Maanas Jap instructed by Guru, and do
Maanas Dhyaan of the form of Guru." (poem no. 7) "Do Maanas Jap of the mantra given by Guru and do Maanas Dhyaan of the form of Guru." (poem no. 47)
"Do the practice of Maanas Jap and Maanas Dhyaan of Guru only, i.e.
repeat the mantra given by Guru and do the practice of Maanas Dhyaan of
Guru's form. Then do the practice of uniting the vision, i.e. do the
practice of Bindu Dhyaan (Drishti Yoga or the Yoga of Vision)." (poem
no. 94) "Repeat the very holy mantra in mind and then do Maanas Dhyaan of the form of Guru, the benefactor." (poem no. 97)
The discussion on Maanas Jap has been found in Shri Hariram Das Ji of
the Ramsnehi sect, Sant Charan Das Ji, Baba Maluk Das Ji and Sahajo Bai
also. For example: "Man maalaa ghat bheetare, hariya fere koy | Ferat hi hari paayaye, agam ujaalaa hoy ||" (-- Shri Hariram Das Ji) [If one does Maanas Jap within one's body, he gets God, and he receives divine Light within.] "Man hi man me jaap karee, darapan ujjawal hoy | Darasan howe raam kaa, timir jay sab khoy ||" (-- Sant Charan Das Ji) [When jap is done through mind, Light appears. Then Ram (God) is seen and all the darkness disappears.] Shri Bhagirath Baba on Spiritual Practice
The practitioner, if he sits for meditation, always must keep his/her
head, neck and spinal cord (back) completely straight. The respiration
process will naturally become slowed if one sits straight, and thus it
is a helping factor in meditation and Jap...... Sants/yogis
have fixed times of meditation. Those times are: 1) in the pre-dawn,
i.e. three hours before sun rise, 2) after taking a bath during the day
[mid day], and 3) during the evening (after the sun sets). Meditation
done in these three time is called Trayakaal Sandhyaa (thrice-daily
meditation). A practitioner must sit for meditation in these three
times, and also should do Maanas Jap (repeating the Guru-instructed
mantra), or Maanas Dhyaan (involving mind in visualizing Guru's form
inside), while doing worldly work. In the evening just before
going to bed, the practitioner should sit in meditation for two to four
minutes and then go to sleep. A practitioner can continue Maanas Jap or
Maanas Dhyaan or keep his/her vision straight inside with closed eyes
laying in bed. This practice protects one from terrible,
unpleasant dreams, and on the other hand the practitioner can be
benefited with the appearance of sages/sants or Satsang in the dream
state. The appearance (seeing) of sants/sages in the dream state is an
indication of spiritual-upwardness (progress). A meditation
practitioner who does meditation in pre-dawn very carefully, should not
take a heavy meal in the night. Meals should not be hard-to-digest.
Easily digestible meals and that also are light in amount should be
taken in the night so that the practitioner can get up early at the
pre-dawn time. This habit keeps the body sound and healthy. Most
reverent Guru Maharaj (Maharshi Mehi) says, "Sound mind lives in Sound
body and worship is done only by the sound mind." So, a practitioner
should control his/her meals. A practitioner should close
both eyes and mouth at the time of meditation. If he/she would be
speaking and seeing the outer world with open eyes, he/she could not do
the practice of meditation. On closing eyes everyone sees the darkness
inside no matter whether they belong to one creed, caste, country or
another, be they young, old, male, female, scholar or illiterate. This
darkness has not been created by humans or gods. This darkness has been
created by the Supreme Sovereign God. There are three layers
(coverings) over the Jeeva-atmaa (Individual Soul). Those are:
darkness, light and sound. Darkness is the shadow of the Light. This
darkness is the first layer that the Jeeva (Individual Soul) or all
beings encounter. One who crosses this layer of darkness through a
special kind of meditation sees the inner Light within oneself.
This inner Light is called Aatma-Aalok (Light of the Self) or
Brahma-Prakash (Divine Light). On achieving this, the Divya-Drishti
(Divine Eye, Third Eye) opens completely. While mentally gazing into
the darkness that one sees with eyes closed, one should repeat the
guru-instructed mantra. This process is called Maanas Jap. While doing
this, neither the lips nor the tongue are oscillated. Instead, the
mantra (an alphabetical name given by Guru) is repeated within by the
mind. This Jap is actually a kind of meditation. Repeating the mantra
through the mind is for the purpose of calling the Ishta ([one's
Ideal], tutelary deity, most beloved, Sadguru) near oneself. So, Jaapak
(the practitioner who does Jap) should perform Jap with great love. He
(Ishta, Guru) becomes happy and merciful if one does Jap with immense
love and devotion, and he appears at his desire. The
practitioner who does Jap sitting in a secluded place with the right
method and immense love, becomes the excellent devotee. Sant Charan Das
says: "Sakal shiromani naam hai, sab dharman ke maahi | Ananya bhakta wah jaaniye, sumiran bhoolai naahi ||"
[Name (Jap) is the crown of all and has been described in all creeds.
Know that person as the superior devotee who never forgets Jap. ]
By doing Jap, the mind and heart become devotionally pure, morale is
uplifted. One gets strength in inner meditation -- Japaat Siddhi
(divine power after getting perfection in Jap) is obtained. By doing
Jap, so much sanctity begins to flow within the body and mind of the
practitioner (Jaapak) that the note or wave of Jap (mantra the
practitioner chants) penetrates whatever the practitioner touches.....
If the Jaapak (practitioner of Jap) repeats the Jap while doing worldly
work as well as practices Jap sitting in a secluded place with love and
faith, he/she begins to see divine visions, or hear auditions in the
inner sky (the region within where darkness normally appears when one's
eyes are closed). We see fire-flies (glow-worms: a kind of insect which
glows at intervals in the darkness) in the bushes or under a tree.
Similar to that, the Jaapak (practitioner) glimpses other visions at
the time of Jap. Sometimes the vibration of the mantra which the
practitioner repeats, is heard emitting from each small hair of his or
her body. The practitioner gets such feelings only when he/she does Jap
with strong concentration being dejected from the world. It has been
cited in Aranya Kand of Maanas Peeyush (a holy book): "Mano madhye sthito mantro mantram madhye sthitam manah | Mano mantram samaayogo jap ityabhidheeyate ||"
[When mantra be merged in the mind, and mind be merged in mantra, such
fusion of mind and mantra is called Jap. Most revered Guru Maharaj
(Maharshi Mehi) says regarding Jap: "sarva kshan guru man jaun 'Mehi' rahai ho | nischay nirvaana hoy sant sab kahai ho ||"
[Maharshi Mehi says, "When the mind remains attached with Guru all the
time, he/she gets salvation with certainty -- all the Sants say this. ]
Jap should be incessant like the flow of mustard oil. When a person
falls in distress, no one is helpful in the world; even his/her own
relatives leave them in that grim situation. If he/she does Jap with
great devotion and faith, then calamity (adversity) runs away like fire
removes the shivering cold! The practitioner inclines towards
asceticism and achieves Japaat Siddhi (power of perfection in Jap). Jap
rectifies the erred deeds. Goswami Tulsi Das writes in Ram Charit
Maanas, Baal Kand : "japahi naam jan aarat bhaaree | Mitahin kusankat hohin sukhaaree ||" [If the person repeats the name in Jap with love, distress is destroyed and one lives in happiness.]
Jap is capable of accomplishing all desires. Jap purifies the heart
infected by lust, greed, anger, affection (illusion), etc... That's why
the Guru-instructed mantra is very holy. The practitioner gets
purification of heart naturally by practicing Jap. The mantra
instructed by Guru is very short in alphabet, but if the practitioner
gets perfection in Jap, all the gods and goddesses are bewitched by the
power of the practitioner -- Goswami Tulsi Das says: "mantra param laghu jaasu vash, vidhi hari har sur sarva | Mahaamatta gajraaj kahan, bas kar ankush kharva ||"
The mantra has the characteristic of attraction. If the practitioner
repeats the mantra, and the related form of that mantra is imagined in
the mind, then that which is visualized assumes a vague form.
Eventually the practitioner comes to see that real form quite clearly
in the inner sky during meditation. --- Shri Swami Sant Bhagirath Baba
02:59 AM
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