RAMAINI 1

Feature Scriputure: Bijak of Guru Kabir by Dr. J. Das

RAMAINIS

Ramaini 1

antar jyoti shabd ek nārī, hari, brahmā tāke tripurarī.

te tiriye bhag linga anantā, teu na jāne ādi au antā.

bākhari ek vidhāte kīnhā, chowda thahar pāt so līnhā.

hari har brahmā mahanto nāwu, tinh puni tīn basāwal gāwun.

tinh puni rachal khand brahmandā, chhow darshan chhānabe

pakhandā.

pete kāhu na ved padhāyā, sunati karāi turuk nahi āyā.

nārī mo chit garbh prasūtī, swānga dhare bahutai kartūtī.

tahiyā ham tum ekai lohū, ekai prān biyāpai mohū.

ekai janī janā sansārā, kown gyān te bhayo ninara.

bhow balak bhag dwāre āya, bhag bhogī ke purush kahāyā.

avigati kī gati kāhu na jānī, ek jībh kit kahown bakhānī.

jo mukh hoi jībh das lākhā, to koi āi mahanto bhākhā.

sākhī: kahahin kabīr pukāri ke, ī leu vyowhār.

 rām nām jāne binā, bhow būdi muwā sansār.

Meaning:

In the beginning there was God. He was the Word and Light, and He was with the Creative Power. From that Creative Power, Hari, Brahma and Shiva came. These three in turn produced countless creative organs of women and men (created women and men). None of them knew their beginning or end. Brahma created a house (universe) that was divided into fourteen parts.

The Names of Hari (Vishnu), Har (Shiva), Brahma are great. They then established three settlements or Lokas - Earth, Heaven and Hell. They created many parts in the universe and later on their followers created six schools of philosophy and ninety-six hypocrisies (false religions).

No Hindu came out of the womb with knowledge of the Vedas, and no Muslim came out of the womb being circumcised. All people are born from the womb, and coming out from the womb of the mother, people accepted many pretended forms and actions. Then we and you are of the same blood, and the same breath sustains us. One mother (Maya - Creative Power) created the world. Then with what knowledge you became different from one another (i.e. Hindus and Muslims). Being a baby, you came out through the mother's genital organ, and being grown up you enjoyed the genital organ and was called a man. No one knows the state of the indescribable God. With one tongue how can I explain it? If someone has one million tongues, then he can speak of the greatness of God.

Sakhi: Kabir says shouting that all the affairs in the world are not real. They are all illusory and perishable. Without knowing Ram Nam this world drowns and dies.

Commentary:

In this ramaini Guru Kabir talks of the mythological concept of creation as prevalent in India. The three 'gods', Brahma, Vishnu and Shiva came from God and represent the functions of God as creator (Brahma), sustainer (Vishnu), and destroyer (Shiva). These are thought to be responsible for the universe with all beings in it. Brahma created this universe which he divided into fourteen parts--seven heavens and seven hells. The seven heavens are: 1. Bhur Lok, 2. Bhuvar Lok, 3. Svar Lok, 4. Tap Lok, 5. Jan Lok, 6. Mahar Lok, 7. Sat Lok. The seven hells are: 1. Atal, 2. Vital, 3. Sutal, 4. Rasatal, 5. Talatal, 6. Mahatal,  and 7. Patal. The six schools of philosophy are:  1. Sankhya, 2. Yoga, 3. Nyaya, 4. Mimansa, 5. Vaisheshika, 6. Vedanta. The ninety-six hypocrisies are the ninety-six forms of religious sects prevalent in India at that time.

Because of the caste system in India, it is held that one is born into a caste, no matter if he lives up to the prescribed rules or not. Guru Kabir pointed out the fallacy of that system by saying that no Brahmin was born with the knowledge of the Vedas (scriptures); that he was born as anyone else was, so how can he be said to be a Brahmin by birth. Similarly, Muslims circumcise the males, and Guru Kabir points out that Muslims are not born circumcised. Was God not able to make him be born circumcised if it were necessary?  Elsewhere he points out that the Muslim women are not circumcised, so they must then remain Hindus. Similarly, he states that Brahmins wear the janeo (sacred thread), but their women do not, so they remain non-Brahmins.

The gist of this ramaini is that all people are manifestations of God and are born in the same way, with the same organs and tissues, so with what kind of intellect do people create all the differences and the divisions which lead to disharmony, intolerance, bigotry, and foolishness?  All people are equal at birth, but as they grow up they are taught, and quickly learn, to create differences in ideology, morals, value systems, class divisions, religious beliefs, etc. They adhere to these distinctions as if they were ordained by God. These are all ‘pretended’ forms since, basically, all people are equal and the same to God. So people continue to fool themselves and each other. All of these are the traps of Maya (illusion), and will prevent us from obtaining salvation. He tells us that God's greatness is indescribable. We should give up all the mythological and false teachings and practices that are prevalent in the world, and try to know God. Without the knowledge of God the whole world will drown in ignorance and not obtain the sought-after goal of salvation.

Extract from Prakashmani Gita:

Translated from Hindi by Mahant Shri 108 Jagdish Das Shastri
Edited by Dr. J. Das, Kabir Association of Canada

Published with permission

RKUK:

Link: https://www.smashwords.com/books/view/263548

Panth Shri Hajur 1008 Prakashmani Saheb was a great scholar of spirituality and was the second Acharya (head) in line Shri Kabir Dharm Sthan Kharsiya, and 16^th in line from Shri Dharamdas whand he wrote several great literatures since the first disciple Dharamdas. This Gita is a theological explanation of the inner path to reach God realization in this life.

Satguru came into the world to remove bondage from the souls. Those who had positive and good thoughts and pure hearts came close to Him. He showered his grace on them and freed them from the worldly bondage. Whenever the devotees called for him, he appeared and, with the power of the Word, alleviated their suffering and taught them the essence of all knowledge. We need to take refuge in the Satguru who is the manifestation of the Word.

All the souls in the world desire to know their real nature. The soul that resides in all of us is called Jiva. But what is Jiva? Jiva is the destination, or the object of meditation. He is Himself the meditator, the act of meditation and the object of meditation, which is a state of non-duality. He is thus the knowledge and the guru. He is immortal and is the Inner Light of every living being, as the Light of Consciousness. I bow down to Him. His Word is like the boat that takes people across this worldly ocean. Who created that boat?  Kabir Saheb. Again I bow down to him. I pray to his Light that destroys all the darkness of ignorance. With his power, the water of his washed feet brought life to the dry branch of a banyan tree.

Again I bow down to him.

When a devotee performs his devotion with pure thoughts, then Satguru bestows on him the gift of God's name (initiates him into the secret of the Name). The devotee then attains liberation (moksha). It is, therefore, the duty of the devotee to serve the Satguru and have all his karmic bondage and fear of birth and death removed.

Devotee: O Satguru, Ocean of Compassion! Please explain to me the significance of Nij Nam, by which the Sar Shabd (Essence of the Word) would manifest in my heart.

Satguru: Nij Nam is that which enlightens a person. It is for the welfare of the soul. It is also called Sar Nam and Adi Nam. It is the means by which the soul obtains liberation. Though there are many names, one does not obtain salvation through them. But when one meditates on Nij Nam and realizes it in the depth of his heart, he is assured of salvation.

What is Nij Nam? Nij means the Self or Atma (Soul). Nam is the reality of the Self. Atma is Sat which means Eternal Existence. Sat also has the attribute of making the devotee realize his own "form" i.e. to know himself. Therefore, those who want salvation must rely on Satnam. The Sat Shabda (Eternal Word) appears by reciting the Name over and over, and when combined with meditation the Word becomes steadfast in his heart. When the name is always in the devotee's heart, it removes the sins of many births. He then becomes pure and can do perfect devotion to God.

A diamond just taken from the mine is rough and lacks brilliance and beauty when compared to a cut and polished diamond. In the same way the devotee who attains the Name and recites it, is likened to the diamond that is cut and polished. When you wash clothes with soap and clean water all the dirt is removed. In the same way, with the recitation of the Name, the mind of the devotee becomes pure. It then becomes easy for the mind to concentrate on Sat Purush (God) and merge into the Ocean of God Consciousness or Shabda. Just as a drop of water merges into the ocean, in the same way the consciousness, which originated from the Shabda (Word), merges into the Shabda again. When you take a drop out of the ocean, the drop is not the ocean, but has the same qualities as the water of the ocean. The drop by itself is a very small quantity, but when it merges into the ocean, it becomes the ocean. In the same way, the soul feels separated from God and limited in power, but when it merges into God, it becomes one with God, as there is then no separation. Devotion to the Word is the stairway and destination to the immortal residence. To obtain it, devotion to the Word is the only proper way.

“All the saints state that when someone ties the knot with God using the Sat Shabda (Eternal Word), then death does not break that knot”

“God – Consciouness as Stated in Our Scriptures”

SAT NAAM

KABIR SAT DHARAM PRACHARAK MAHA SABHA FIJI

Kabir Organisation presentation by Reshmi Devi on 10 March 2013, IFSF Agenda at AAII (L) Conference Centre, Flagstaff, Suva, Fiji

“God – Consciouness as Stated in Our Scriptures”

The life and teachings of a Satguru Kabir (Eternal Teacher) serve as a lighted path through the tangled complexities of our material life. They breathe into us the life sustaining principles of spiritual life that alone can bestow upon us an understanding of what it means to live in freedom. This freedom is not to do as we please, but freedom from passions, illusion, negativity, ego and ignorance of the Divine Self. Such an Eternal Teacher was Satguru Kabir. He quickly deflates our puffed up ego and vanity, showing us their negative influences in our relationships with others, and, more so, in our relationship with God.

All scriptural knowledge and all paths described in the scriptures culminate in bhakti. All spiritual seekers who desire to find God must come to this point, called divine-love-consciousness in modern English. This consciousness is the joining link between a soul and God.

By following three steps anyone can enter into divine-love-consciousness. The first step is defining your spiritual goal. You know you are looking for happiness. But 'you' from a scriptural point of view means not just body and mind, but also soul. The soul is your true and spiritual self. It is a fraction of God, eternal and Divine. The soul also has one desire; it is yearning for such a love that could extend the peace and happiness of your mind to a non-ending limit and make your heart blissful forever. That love is neither a feature of your own mind nor a quality of this mundane world.

The second step is finding a qualified teacher. In any age, great Masters impart this eternal path of Divine unity through the radiance of their being and their simple and direct teachings, such that any seeker of God's love could feel a deep inner consolation from their association and guidance. Such true Saints never give material blessings.

The third step is learning the correct process of divine-love-consciousness. Devotion takes place in the heart or emotional mind. It is not an intellectual practice of concentration, transcendence, contemplation or the evolving of psychic powers. It is not a physical practice or ritualistic worship. From your heart you remember and desire your Divine beloved with devotional emotions. You feel a longing to receive His Grace, love and vision.

When divine-love-consciousness begins to develop in the mind, when the inner spark of Divinity is awakened, a spiritual rejuvenation of your entire personality slowly takes place. The warming rays of true selfless love for your Divine beloved will open the lotus of your heart to receive the eternal shower of God's Grace. That Grace is the direct means of knowing God in His true and eternal form.

Thank you

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Moko Kahaa Dhunro Bande Main To Tere Paas Me

By: Keith P Dass, Freeport, Trinidad and Tobago

Topic: Moko Kahaa Dhunro Bande Main To Tere Paas Me

First, my wife and I are eternally grateful to Hajur Uditnam Saheb Ji, Hajur Mukundmuninam Saheb Ji, Panth Shree Hajur Ardhnam Saheb Ji, and Panth Shree Dharmadhikari Saheb Ji for their blessings and guidance on our path.

Second, I seek the guidance of my guru Mht Shree Jugool Daas Ji Saheb and my guides Pitaji Mht Deochan Daas Ji Saheb and Mataji Hashumina Daas Ji.

By their Grace, our family has been blessed with the physical meeting of Panth Shree Hajur Uditnam Saheb and Panth Shree Hajur Ardhnam Saheb.

Third, I would like to express my thanks to the authors G.N. Das, Vinay Dharwadker, Rabindanath Tagore, Robert Bly and Pitaji Mht Deochan Dass Ji Saheb, from whose works I have come to my translation.

I thought that I might best contribute by attempting to translate into English a song of Satguru Kabir Saheb. In Trinidad and Tobago, this popular song of Kabir Saheb is entitled Moko Kahaa Dhunro Bande Main To Tere Paas Me, and it is sung quite frequently. I will not attempt a literal 'translation' because time, space, language and conditions have all changed since the time of Kabir Saheb. I hope that this 'translation' conveys the meaning, rather than being literally correct.

But before that, permit me the following few words to you the reader. This message is for you only, no one else. I sincerely hope that you will find the message helpful. Please consider:

We human beings [who are reading this message] have the ability to analyse our existence and condition. We are blessed to have the message of Satguru Kabir Saheb, which teaches us that we are part and parcel of Satpurush, that we have lost our way in the creation of Kaalpurush, and that we have the ability to return to that condition with the help of Hajur Saheb. This path is one of daily dharma as shown by Hajur Saheb, consisting of dhyaan, sumiran and bhajan, as well as right thoughts, right words, right deeds, right diet etc. This path is one of constant remembrance of what must be our goal. It is a path of dharma which reduces our store of karma and minimises our present 'creation of karma'. It is a path of Gurumukh - listening to the guidance from the Satguru [Satpurush], not a path of Manmukh - listening to the guidance from the mind [Kaalpurush].

Thank you for your time and allowing me to interject 'my thoughts'. If anything is amiss, please disregard my failings. Your feedback is most welcome [kpdass@hotmail.com].

So, here is 'my' 'translation' of the song:

Moko Kahaa Dhunro Bande Main To Tere Paas Me

O seeker, where are you looking for me, I am with you.

I am not confined to Pilgrimages, nor Images, nor Solitary Places, nor Mandir, nor Masjid, nor Kailaash, nor Kaashee.

I am not confined to Repetition of Names, nor to arduous Physical Practices, nor Fasting, nor Rites and Ceremonies, nor Yoga, nor Renunciation.

I am not confined to the Breath of Life, nor the Body, nor the Top Of The Head, nor Space, nor the Middle Of The Forehead.

I am in the breath of all breaths.

O Seeker of the Truth you can find me instantly. Kabir Saheb says, Listen Dear Brothers,

I am in the Faith of All Faiths.

It is important to remember that to explain a non-physical 'thing' using a language made for physical things would be difficult. To try to put that in perspective, how could we explain to a born-blind person what the colour of a rainbow is? I suggest that it is impossible to convey the true meaning. Similarly, to try and describe Satpurush, 'what' 'He' is, 'where' 'He' is etc, is difficult. It is like trying to describe Santa Claus. So we say 'he' is an 'old man', with a 'white beard' and a 'red suit' riding on a 'sleigh' powered by flying 'reindeer', and that 'he' 'visits' all good children on one night each year and distributes 'toys'. We do the best we can to explain to someone who cannot understand, even though we have not really 'seen' 'him'. But we believe in 'Him'. And so we 'translate' as above.

The gist is, Kabir Saheb is saying that Satpurush is already with us, infused in us, closer than the closest thing we can think of. So close that we may be unable to decipher between ourselves and 'Him'. We do not have to seek 'Him' at any specific location on the Earth [or the planets and stars]. We do not have to seek 'Him' by engaging in 'difficult' practices. And at the same time, seeking 'Him' is easy for any Seeker of Truth.

Our first step is to accept a guide. We have to believe that 'He' 'is' 'there', and that the 'Guide' has 'seen' 'Him' and that the 'Guide' can show us the way. When we do this, we listen to the instructions from the 'Guide', follow those instructions and voila! 'In the twinkling of an eye', or if you like, 'instantly', 'He' 'appears'.

In the book Anuraag Saagar, Kabir Saheb 'takes' Indramati to Satlok, where she 'sees' Satpurush and exclaims that Kabir Saheb and 'Him' are 'the same'! Several other songs and couplets of Kabir Saheb describe how we can 'reach' Satlok and 'meet' Satpurush. We have to believe that Hajur Saheb can show us the way and follow his instructions.

Remember, this message is for you the reader. Do not attempt to rationalise how anyone else would be able to accept it and use it. If someone else reads it, then they can judge for themselves. I urge you not to attempt to apply this message to 'all other people in the universe - past and present'. It cannot be applied generally. Everyone has their own time and place for their message, their understanding, their belief and their 'revelation'. This message is for you the reader only. Your understanding, your belief and your implementation is the only thing that matters in this message.

This then is my understanding of some of the song as well as the teachings of Kabir Saheb. I sincerely hope that it helps you on your path. Since I am sure that I have made many mistakes in attempting this translation and interpretation, I apologise and seek your forgiveness. I also seek forgiveness from Hajur Saheb for any misunderstanding. Kindly disregard any failings and may you experience the Grace and Blessings of Hajur Saheb showering always.

Satnaam, Saheb Bandagee.

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What is: Para-Bhakti and Shabd Surati Yog Sadhna

KABIR PANTH SATSANGH GROUP INCORPORATED AUSTRALIA

 SATYAMEV JAYATE

Bandagi Saheb,                                     

What is: Para-Bhakti and Shabd Surati Yog Sadhna

Shabd Surati Yog is a practical (Dhyan Maarag) meditation technique to enable the mystical experience of seeing the Inner Light and listening to the Shabd Soul Music.

This science of the spirit has been distilled from the ancient yogis of India. The method was re-defined for modern times by Satguru Sant Kabir Saheb.

The (Dhyan) meditation technique of "Shabd Surati Yog Sadhna" which the mystics have called the Para-bhakti "Science of the Soul" can be practiced daily in the comfort and convenience of one's own home.

The practice of Shabd Surati Yog Sadhna is a process of "dying while living", in which the externalized attention is inverted to allow one to come in contact with the divine power within. Contact with this Primal Source of (Shanti) Peace, (Prem) Love, and (Anand) Bliss, penetrates our entire being, removing our fears, worries and anxieties.

Reference to the Divine Light and Inner Sound that flow from the Creator, is found in the writings and recorded experiences of saints, yogis and mystics.

In the Guru Kabir Bijak Granth and Kabir Brahm Nirupam Granth we have a spiritual dialogue in accurately recorded mystical poetry of Satguru Kabir and Dharam Dass, which is set to traditional Indian music (raags) to guide, inspire and elevate us.

Its universal message is known as Guru Kripa. Everyone has the capacity to reconnect to the Primal Source of inner Peace, Love, Harmony and Bliss. The (Dhyan Maarag) concentration is the method "to go within", and experience it.

Soul Journey Return to Essence

Preparation: General (Dhyan) meditation instructions)

A) Choose a place and time for meditation Practice (Abhyaas)

Dhyan Maarag can be practiced at any time and place we wish. However, when we first begin to meditate, it is best to sit in a clean and quiet place free from the noise of mobile phones and television, and away from other noisy activities. The Gurus of Shabd Surti Yog Sadhna encourage meditation on the Five Holy Naam in the quiet early morning (before breakfast), and before retiring for sleep.

B) Choose a comfortable position (Asana-sitting still)

Meditation begins with first making our body still, by choosing a position that is comfortable, either sitting in a chair (both feet flat on ground) or in a cross-legged position with spine erect (keeping spine, head and neck aligned naturally) in the basic yoga pose called "sukhasan". It is important to gradually develop one's capacity of sitting with a relaxed attitude, without any bodily tension. To transcend the body is the goal, not torturing oneself.

C) Concentrate at the Eye Center (Trikuti, mind’s focal point)

Once in the sitting position, the eyes are closed, shutting out the external world, and returning the attention within one's self. This is done by focusing the gaze in the middle of the “dark inner screen.” By continuously looking into this "dark veil", the darkness will fade to lighter and lighter shades, eventually opening into the infinite space. The mystics call this "Entering the Til." In Shabd Surati Yog Sadhna the concentration is not inside the body, but horizontally straight out, 8 to 10 inches out of the forehead or vertically, elbow length above the crown of the head (Surati Naal). No tension is put on the eyes or the forehead, or crown of the head. Gentle, loving steady concentration is needed. This concentration merges into meditation.

SIMRAN: repetition (to quiet the mind and calm the vritties)

The Gurus of Surati Shabd Yog Sadhna understood the fleeting nature of the mind, which they say prevents us from experiencing the soul (atman). The restless mind has a tendency to wander from thought to thought, thinking and worrying and fantasizing, and reflecting on anything and everything. It is never still, always going towards the exterior. Massive amounts of continuous distractions prevent us from "going within." However, this same mind can be gradually tamed, not by force, but by focusing on repetition. The masters have devised methods of concentration to keep the mind focused away from daily thoughts, by repetition (Simran, zikr) of the five holy Names of God, the Panch Naam.

This simran of Naam is the key that helps us transcend thought (time and space) and opens the lock of our inner being.  Each tradition and lineage has used a different Name or Names to help still the mind (Satyanaam, Allah hu Akbar, Radha Soami, Haqq hu, Nirankar, Great Spirit, Immaculate One, Blessed Light, Infinite God, Om Mani Padme Hum, Vahi Guru, Sat Naam, Akal Purkh, Noor Allah, Sat Chit Ananda, Rama, Krishna, Holy Spirit, Jesus, Jyoti Niranjan, Sohang, Satt, Ra Rankaar, Onkaar etc.) One can choose whatever Name with which one is comfortable.

ABSORPTION INTO THE LIGHT

The first part of Shabad Surati Yog Sadhna (Dhyan) begins with sitting still, being quiet, eyes closed, mentally repeating the five Names, and lovingly gazing into the middle of the darkness lying in front of us, which will develop into meditation on the inner light.

Repetition (Simran) is continuous during this. Breathing is natural and free flowing without paying any attention to it. Breath is not interfered with. It goes on by itself. As we do so, the attention will be focused between and behind the eyebrows. (Any strenuous effort will interfere with the process, for it creates resistance to the natural flow of meditation).

Repeating the Panch Naam and steadiness of the gaze is all that's needed.  While meditating on what lies in front of us, darkness will fade and Light will emerge. We may see lights of any colour, red, blue, purple, green, yellow, orange, golden or white light- or flashes of light.

It is best to concentrate in the middle of whatever we see inside, and continue the repetition slowly at intervals so as not to disturb the gaze. Guru Kabir Saheb said: "Panch Naam Ka Sumiran Karo." "Repeat the Five Holy Names."

Eventually one experiences the withdrawal of the sensory currents and “numbness” at the eye focus (3 rd eye). The Inner Light will focus your attention there.

MERGING INTO THE SOUND CURRENT

The second part of Shabd Surati Yog Sadhna (Dhyan) meditation involves listening to the Sound Current. The preferred traditional position for this is done by squatting on one's feet in the "Bhajan position" known as "Crow Pose" in Kundalini Yog, and resting one's arms on the knees and putting the thumbs in the ears (a seal from the exterior) to listen to the inner Sound. The focus of our attention is at the seat of the soul (Ajna Chakra, Tisra Til, Third Eye, Aggya Chakra between and behind the eyebrows) and one listens to the inner Sound Current coming at first from the right side and ultimately from the top of the head ("the heavens"), the Sahasrara chakra (Astam chakra.) This Sound is the Voice of God, and is referred to in the various scriptures as the Holy Word, Naam, Shabd, Naad, Nij Naam, Saar Naam, Sajeevan Naam, Kalma ... It is the Creative Impulse that brought about all of creation with billions of galaxies and solar systems into being.

Our soul, being of the same essence as the Sound Current and God, is attracted to the Celestial Melodies by which the soul can travel through the inner spiritual regions. During the Bhajan practice the Panch Naam is not repeated. All of one's attention is on simply listening to the Audible Lifestream, the "music of the spheres", which will pull the spirit awareness above the body consciousness and into the intoxication of the higher realms, eventually all the way to Sach Khand, Satyalok, Amarlok and beyond - God willing (Guru Kripa)

The secret to successful (Dhyan Maarag) meditation lies in the time and effort devoted to sincere daily practice, and not in worshipping a person, idols, photos or relying on books/shastras nor in intellectual debate or poojas, vrats, archanas and upasnas.

                                     

Japo Man Sat Naam, Sada Sat Naam Japo,

Oh my mind Concentrate on Sat Naam. Forever recite Sat Naam.

In the beginning was the Word, and the Word was Satya-Naam !

In the Kabir Panth, Satsangh, Parvachan, Bhajan and Kirtan are to connect people to Prem Bhakti (loving devotion) and generate Shraddha, Satya Bhav and Vivek (Atma Gyan). Shraddha Bhav + Vivek (Atma Gyan) = Para-Bhakti.

Para-Bhakti is Sumiran and Dhyan (meditation) on Five Holy Names. (Surati + Five Names = Satpurush)

SURATI KA HAI KHEL SAARA, SURATI MEIN RACHYO SANSAARA; JAAKI SURAT LAAG RAHE JEHEVAA, KAHE KABIR PAHUCHAUN TEHEVAA

Para-Bhakti is above all other Bhaktis, such as Sagun Bhakti (Worship Devis and Devas, Nirgun Bhakti (Meditation on Chakras or Mudras). Para-Bhakti is meditation on the Five Holy Names given by Kabir Panth Gurus and Saints.

I wrote this article to encourage the practice and understanding of Shabd Surati Yog Sadhna to obtain Sahaj (easy) Samadhi and permanent liberation from the net of Kaal Purush.

Satyanaam

Mukesh Kumar  Ph - 0417656448

E-mail Kabirpsatsanghgroup@hotmail.com E-mail mkdsch@hotmail.com

Kabir Panth Satsangh Group Incorporated Australia

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One Sound and One God Manifest In All -- Book of Amar Mul

One Sound and One God Manifest In All -- Book of Amar Mul

The Anurag Sagar represents one of several books of conversations between Sant Dharam Das and Guru Kabir. The Anurag Sagar (Ocean of Love) has been published in English but the other texts of this Ocean of Kabir are generally only available in Hindi. Hopefully, over time, all of these great spiritual classics will be made available to seekers and devotees around the world in several languages. The books of Sukh Niddhan and Amar Mul have been discussed in, "Sant Kabir, Mira Bai, Shaikh Farid, Bhikan, and Surdas", Edited by O.P. Ralhan, Anmol Publications, New Delhi.

From this book, below is an abstract of Amar Mul.

[Chapter Nine] The Sat Guru [Kabir] explains that all sense of duality is due to Maya [illusion], that when man knows himself he becomes himself, and when he realizes himself he unites with God. Until he knows himself he weeps and cries, and wades through the swamp of delusion.

The Light of Knowledge shines forth

when God abides in the heart.

Then Karma and Dharma are obliterated;

then there is neither coming nor going.

As it was, so it is,

and all intervening delusion disappears.

All apparent contradictions are reconciled

in the Fullness of Knowledge.

God himself is the Word that cannot be uttered,

and himself the Word that speaks to all;

himself is Formless and himself is all the forms;

he is both Nirguna [beyond attributes] and Saguna [with attributes].

Dharam Das is warned that he must first

purify his own heart and mind before

he can so preach to others that they

can obtain Mukti [liberation/salvation, jivan mukti]

and escape from the toils of transmigration.

All reasoning and religious writings

are the work of Maya;

what is required is devotion

and Tattwa-gyana, (the Knowledge of Essentials).

All delusion is removed through meditation.

The Sat Guru explains that he was once in Satya Loka [First True Plane or Heaven], or rather beyond it, and that he then saw what is indescribable; that the form of Purusha was wonderful, to be imagined, not described; that the abodes in Satya Loka were innumerable and that in all Hansas [souls] was discernible the one Word. In the Loka of Kabir he saw the forms of many Kabirs, but looking again he saw that it was but one form multiplied. In the light of the true Shabda all is one, there is no second.

The people of the world are taught by means of stories, but for those who understand, all such stories fall far short of the Truth. All apparent distinctions are the creation of the mind. He who knows the letter thoroughly suffers no duality to enter into his mind. The only difference between God and Jiva is this, that the latter is the reflection of the former.

[From Chapter Ten] The Sat Guru tells how once when he was in Satya Loka Purusha appeared to him and said,

Kabir, you and I are one; entertain no thought of duality.

I am in you and my form is in all the earth.

There are eighty-four lakhs of species and I live in all.

Beside me there is no second. All creation is delusion.

All the countless gods and sages, even Brahma himself, are entangled in delusion.

Dharam Das rejoins,

0 Guru, this is your statement. Is there not need of a second witness?

The Sat Guru replies that he made this statement in the Treta age,

and that Madhukar, Brahmin, is the second witness.

He continues,

Kabir is in all bodies; the speaker is Shabda.

There is one form and one Shabda.

There is only one form, and one Shabda.

There is only one form, one Shabda and one Purusha [God], manifest in all.

He who knows One is one; the second is this world.

Dharam Das asks how it is that Jivas [souls] fail to realize their

unity with God? 

The Sat Guru replies,

All the Jivas came from Satya-Loka undefiled and devoid of Karma.

The clouds lift up the water from the ocean and rain down pure water, but in contact with the earth the water becomes impure.

Then is the Jiva embraced by Maya; the body at birth is defiled by Karma.

As the air purifies the impure water, so does Gyan [Gnosis, Knowledge or Acquaintance] remove Karma and the purity of the Jiva is restored.

Knowing itself, it separates itself from the water and being disembodied reaches the Durbar [The Abode, Satya Loka].

The Atma [soul] mingles with Paramatma [God], as the rivers flow into the ocean.

Only in this way can Paramatma be found.

The Atma without Shabda is blind and cannot find the path.

He who sees, Atma-Raam is present everywhere; all he sees is like himself, there is nought else beside God.

'I am he, I am he; the true, Kabir.'

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YOGA AND AGING

YOGA  AND AGING

                                                      Urmila Das

The word Yoga is derived come from the Sanskrit root: yug. The English equivalent of this word is “yoke” which means to yoke a pair of oxen together, bondage, servitude, etc. (for more shades of meaning you can refer to the dictionary). It is pronounced as YOG, but today it is generally accepted as Yoga. Yoga on the other hand means “union” i.e. bringing two things together. But the meaning of yoga according to the school of Indian Philosophy has a deeper meaning. It means “union” but what kind of “union”? It is a union of the body, mind, intellect and soul with God. It is the integration of all these to make a totality. Most importantly Yoga is a path, a way, a lifestyle.

The Four Kinds of Yoga:

Yoga forms the foundation of Indian philosophy. Even before historians delved into the ancient history of man, yoga was being practiced. There is evidence of references in our scriptures like the Vedas, Upanishads, etc., where our rishis discussed the science of yoga. This ancient science and art form used to be passed down orally from teacher to students, but as years went by, a great Sage by the name of Patanjali organized the system of yoga in a systematic way. For our Seminar today we are discussing how yoga can help the aging process and the focus will be on Raj Yoga, which is a physical discipline (asanas) in a spiritual context. But before we discuss Raja Yoga and physical disciplines, let us look briefly at Karma yoga, Jnana Yoga and Bhakti Yoga:

Karma Yoga
This is the yoga of action or karma. It can be called karma yoga only when the action is done in a selfless way with God as the focus. There is no expectation of rewards. Actions done in this way do not bind a person to the action, but rather liberate that person towards God.

Jnana Yoga:
This is the yoga of knowledge. Once more we may beg the question what kind of knowledge? It is the knowledge of the reality of the soul and God. We pursue knowledge for its own sake as Aristotle said:  “There is no nobler occupation than the pursuit of knowledge for its own sake.”

Bhakti Yoga
This is the yoga of devotion and of surrendering to God. When Bhakti Yoga is practiced, then a devotee experiences the presence of God in every part of the universe. This is the omnipresence of God.

Raj Yoga
In Raj Yoga, the highly evolved seer Patanjali codified this discipline into eight parts, also known as Asthanga Yoga:

1.     Yamas
2.      Niyamas
3.     Aasana
4.     Pranayama
5.     Pratyahara
6.     Dharana
7.     Dhyana
8.     Samadhi

For a moment let us look at how the foundation blocks were set up. It clearly shows a progressive movement from the external to the internal, whereby one experiences oneself. As we grow in life by adopting such principles to live by, we do grow gracefully and this certainly helps the aging process.

We may ask ourselves what are these Yamas and Niyamas, and what they have to do in making us grow gracefully?  Well, the answer is that they mould our lives in a positive way, and they are the stepping-stones to the anti-aging process. There are five principles of Yamas and five of Niyamas.

Yamas:

Ahimsa  -  To be non-violent. We must not be violent towards ourselves, or towards any living being in thought, word or deed.

Satya   - Truth. Always be truthful to ourselves and to others.

Asteya  - Do not take anything that does not belong to you. We must earn our living honestly and not depend on others.

Brahmacharya    - During our student years, we must be pure in our life and not go after sensual pleasures.

Aparigraha      - Non-hoarding of things. When we accumulate too many material things we feel trapped and lose our freedom.

Niyamas:

Shouch          - Cleanliness, also in thought, word and deed, and the home and environment.

Santosh - Contentment. Be happy with whatever we have and not long for what others have.

Tapa    - Austerity. We must endure some hardship and disciplines. A pampered life will not help us to grow spiritually.

Swadhyaya   - To study and learn every day.

Ishwarpranidhana   - A longing to realize God in this life.

Asanas:

In yoga terminology for the word asanas refer to postures of the body. These asanas emphasize deep breathing, relaxed movements and mental concentration which promote a state of mental and physical well being. Hence the asanas rejuvenate and bring the physical body in a state of balance with the natural forces of nature.

We may ask what are the physical benefits of these asanas?  The most important is the flexibility of the spine. It is said that ‘you are as young as your spine’. These asanas focus on increasing and maintaining flexibility of the spine, and also toning and rejuvenating the nervous system. Gentle stretching, twisting, bending movements bring flexibility to the other joints and muscles of the body.

But what about the aging process which we are here to discuss. Yoga helps to slow down the aging process when there is elasticity to the spine, firming up the skin, removing tension from the body, strengthening the abdominal muscles, correcting poor postures, etc. Thus, we can say that asanas work wonders in bringing awareness to the body and mind.

Here are listed some of the anti-aging effects of asanas as described by Dr. Paul Galbraith, author of “Reversing Aging”:  “longevity; increased resistance to disease; rejuvenation of your glands, (like the pituitary, thyroid, etc.); look and feel younger (reduces wrinkles); improved vision and hearing. Yoga postures and yoga neck exercises improve the condition of the neck and circulation, resulting in improved hearing and better eyesight, and mental/emotional benefits as well.
Because of the rejuvenation effects of the glands and nervous system, the practice of asanas enhances the mental and emotional state of the mind of the practitioner.”


Pranayama:

No one can live for more than a few minutes without breathing. But what Pranayama, or yogic breathing, does is makes us aware of the importance of breathing properly. Pranayama helps to cleanse and nourish the physical body. As you inhale fully, you are supplying an abundance of oxygen to every minute cell of the body. As you exhale the waste products, or toxins, are expelled. It improves and strengthens the respiratory system, and increases vitality and energy level. A combination of breathing and deep relaxation will help people overcome anxiety and panic attacks, high blood pressure, etc. Mentally, yogic breathing improves concentration and gives clarity of thought. For Asanas, Pranayama is very important. Asanas can be called asanas only if pranic energy is used.

Pratyahara:

This is the withdrawal of the senses from your surroundings. The yoga aspirant who has learned to control sensory attachments to things in the environment, and to block attraction to vice is said to have conquered the senses.

Dharana:

This is deep concentration of the mind. When the mind has withdrawn from the stimulation of the senses, only then can it focus on a single aim, goal or idea.

Dhyana:

This is meditation with intense concentration. At this level the practitioner of yoga concentrates on God and His attributes, and the soul. Most important here is the realization that God alone is the Supreme Power.

Samadhi:

This is the final stage of Raj yoga when the soul is said to be one with God. There is no duality.

Conclusion:

Yoga and the anti-aging process work in unison. If one practices yoga, despite his age, then he will be better able to cope with the natural process of aging. No one can deny the fact that once birth takes place, then the universal law of aging is bound to happen. While it is not possible to reverse the aging process, through yoga one can live a healthier life, physically, emotionally, mentally and spiritually.

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