You are on page 1of 55

The 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

THE HIGHEST LBVBLS

AND LIBERATE THE POOR SOUL

FROM THE BONDAGB OF THE INTRICATB NET OF

MAYA,GBTHIM A GLIMPSE OFTHF RBALITY AND

ULTIMATBLY ARRANGE

IN TIIB OCBAN OF IMMORTAL ETERNAL PEACB TRANQUILITY AND BLISS.

HIS PBRMANENT MERGER

THB LOW GROSS OF CONCIOUSNESS

LEVELS TO

Published by :­

Sakseoa

Brothers

Devnagar. JALPUR - 302015

MERGER THB LOW GROSS OF CONCIOUSNESS LEVELS TO Published by :­ Sakseoa Brothers Devnagar. JALPUR -
La
La

,-,,-tJt

n

MERGER THB LOW GROSS OF CONCIOUSNESS LEVELS TO Published by :­ Sakseoa Brothers Devnagar. JALPUR -

Z

0

-

:ce

en

­

ec

u.I

ICC

I.&.

0

~

u.I

ICC

U

u.I

en

u.I

=~

IC

II

II:

IC

Ii

II

-'

PuhlllJUrI :

Sabena Brothers 8-60, On NaJer.

JAIPUR

Fint Edition,

1000

Marc~.1986

@ All Rishts Reserved

Prlet R

10.00

DtllIJC

l1.!O

r
r

Prlnl,4 by ;

Oriental PrinteR & Pa1l~"

JAIPUR

SAMRATH SAT -GURU

PARAM SANT

MAHATMA SRI RAM CHANDRA J.

OF

FATEHGARH

2-2-18731014- 8-1931

r

SAMARTH

DEDICAT[D

to

SATGURU

PARAM

SANT

MAHAI MA SRI RAMCHANDRAlI

or Flltchgorh

Who vrry kindly accepted me under his esteemed protection in

March.

1928.

Dr. HARNARAYAN

SAKSENA

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. Foreword

2. Pre race

3. Chapltr

I-The Siages of AlCCtlt

The

flfst ,i. Cb"kras of the Pinda

4. Chapler II

(The Phy,icol Body)

(1) The QudaCbakr.

1-6

7-:11

22- 2'

26- 42

~-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

(9) The Sboonya

(10) Tbe Mabuhooya

(II)

(12)

6. Chapter -IV -

The Bban

The Satlok or Sacbkbaod

Thel.,t six UISes of BrabmaDd

Ind Paar Brabm.

r

Gur.

44 -

-49

49 - 51

48

"1-'2

"2-53

~4- S5

(13) Tbe Alakb Lok.

(14) The Agam Lob

(15) The Ak.ha Loka

(17) (16)

(18)

I

Uodcs;ribable

SlATBMENT

7. Chapter - V - The speed of Alcent

8. Chapter - V 1- 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

11. Ap~ndi~ - 111_ Diblio~raph)' --- S4 ,~ S5 S~ j6-6S 66-68 09-7:1 73 - 8l

0,.

H.

N.

SAKSENA

JAIPUR

Man FOREWORD ~hould thinl. III some lime of his lire, what should be his Ullimulc:

Man

FOREWORD

~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

of m~In.I\lWnrc.ls 11;llhl:l',

countries, do point

OUI, the dutieJ

hi' family.

relatives. (,iends, neigh­

botH~ 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

hVj.lil.'nl", ethics,

the

lIme-on personal

~ndal and Ic:li,ciNIS

dutil's.

They emphatically

roint

out the

c:xi~tcnc('ofaon and illS creation,>, and

of rule! and W;ly$ to worship 111M.

perscnbe some kind

Even

Iho\c

who

do not helic:

e

in

GOO do believe in

some invi\ihlc

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

call it

lle~il.!e!lthe!~ereligions, there have ~t:n ~aintsin 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~iousbelief. and rree from limitation:. of caste. creeet. nllionalily. Illngua!!e etc. 1hcv have gone far ahead of the reli~ioulbelief. and preaehinR' and have influe!nced direct_ Iv the liVing method and 'ylltem, of worsbip of tbe man­ kim,! as a whult:

power,

which

governs the

whole ullwer'c: and

~All ItF

hod the prtvilege of producing most of these

~ iI11!\ for lhe whole worM. Some or them have actually travell­

border. of India to the various parts of the

world, North, Sl)Uth, last &; West. In the recent past, they

India

h

,

the

ed uno,\

2

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~licA 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

bc("ome "ned "jib

c:

,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;:,alingand unJtr"tandili'.

VariOus 3.11nl, have dC5C1 ibed lhe :!olllgC~of It-c tltlot'kp­ ment of ~('lul Ilnd iI' a~cenl()nlhe 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 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.

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

Sarhmdl, Shah

Shah. Shah Llllif ele. fhere havt been ,

A'jia like :ih8m~ labra Maulana R0i1m, Ihft'z I tc. LaiC in

Qalandar,Lal Shehhal

c:

T" the

recenl

pasl

there have been sainu

in

Ina~af. Oalpal, QUlub

inls

ill other put'; of

the 11111\ Century there has been a great ssinl in "onhern India );.oo,vn a~ M:\hatmo Ram Chandraji.

dllwn

1 hey ha

definite

e

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

by IhoK. who "'(.lnt

iOli,lfUcllons 10 be followed

10 tn.ud the

Ihal only the

di\'ine

path.

They have very c1~arly ".:mphasI7~d

physicul

body is not the man.

He has an elher­

cal hody

alloo, and in it

thtre IS sti\( minute Bud subtle power

alloo, and in it thtre IS sti\( minute Bud subtle power f'orc\\ord 3 the soul. ~ATMA).

f'orc\\ord

3

the soul. ~ATMA). ",hi!.:h is the ran of the Supreme Soul.

ph).!tital lody o.lly.

n man

Sout, The Uni\'efnl GOD, wher.: ctl:'rn;ll peace and bibS

eXISls.

'sint!

ha",c 110

(PARAMA 1 MA)

can hil\'C

and lhat

'hrough thIS

hll direcl arpro,!ch 10 merger In Ihe Supreme

II i'i orcount impos!ihl.o to ,ay, which of thc,e

h'rh' ~I ~t iNC.

hcau~e we in

thIs

orld.

rea, het! Ihe

m 'ill:. Ii' measure ll,tlr

be-­

limit

the sll!Q.e~of 1I,cr:nt in th.:ir

ofo

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

and In Iheir own manner. !"rom Ihe nv; illlble

aSCCllr.

Out

from lhe rccur,J

ldt

hind I'Iv ll'em we CIn, howl'ver, rOll~hly ~timatc their

DScent. All of t"rm hu\c de'cril'cd

n

words

Ihal all suI ~l'(lllrnl sllil1h. wl:o arc supl10sed 10 be of the l.1.me

c;l!ll1re, hll'o'''.: ~i\cl1

difft'rent lime

their own words, at

, IOdepondaol of Whlf.l the Great ((abir, has

ltimilar c!c5cripiorls in

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

also admitted. cOnfirmed &. corroborated his

stlla'mellt th:at Ihe .lflSes beyond. arc Iteeret and thai their

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.

~lt\,riplitln (";lnnol l-e m;tdc av:ulllble fur expression ill

Ka",u.

Ihey howe

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.:

Inn actuulty Iiftcd men from their pre­ life 10 Ihe highest .tage of spiritual hfa

of helping dcscrving human heinl'

to llllliln tlto.~e high Slagel, 1 hey wcrc bestowed Willi speciol

und mIllie Ihem ~

IIenl 81.1'.'1' III mnlellul

mllll'~IlI,1 n. II , hille,

tr,lble

4

The Secret of Rrati~aljon

powers

similar

them to higher levels by their own powers.

to

lin

men

to

thrse high stage'l,

and

also to grant

powers to

descrving penollS, (0 help

people in raising

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 ~nerila 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,

of fhe old saints of

This

book is

ba,cd

on the wrilings

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-~ofar as the language of today helps them in eltpressiug themselves. Yet there arc higher slages, which cannot be described,

Yet there arc higher slages, which cannot be described, Forc\\'ord ~ The terms, u,ed in almost

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.

altemp":d

.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~eor script In the circumstances,

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

Althou;;h

tlleir tran

lation

in Engh~h has been

to

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

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

primer will be sufficient for our

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

same.s San6krit and I Hindi

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

inspile of his being abwlulely illiter.lle.

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

each and every stage,

to

dcscribe

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

of our read:-fS. If ttJcY

details and the

phy has ~en 3ddd

fvr

the convenicn

th.:se

books

:e

like. they moy refer 10

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

for more

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

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

All attempt will be

discrerancy

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

in

(acts or

Ihe r:-

preS~I('ln~.

­

PREFACE

ACCOTdln@ to

lhe

Ilhugw.l.l

Pur.:1n ('-rJ1I"'1" 1Tfnr) one

of the vealt'~t Er;cs nllts in \:ydes of,he

of the Aryan\, the C REATI N conti­

viI. the Satyuga

four

t the Ka/li­

VII!!:"

ttlf),

(~

(~ll,lf),thcTrtt:l. (,,,,.,), lhc nv.apara (i:r17)

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}<,·arlof ollr planet till" I AR'lll Sadl one Thou

rounds· of Chat\lryul;i form

a day f\)( Lord nRAHMA (1lOIJ-heharge of creation. A time

cflual 10 thrt1 or II Kulpa r~pre,cnts the

hnu, during whIch all lhe creatIOn is

munt 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

:lnd

a KAl.I'A {~), which means

night of the Lord 8ra­

said to

stay

in a

dor­

dered to h~ one day nf Lord Brahma His lear conjist

360 days and hi. lise has b:cn

of ,ueh­

fIxed

as

one hu:tdred sucb

)'~ar',

The Supreme Power, which W~ may

call

the

GOD

AL­

M1GIlTY 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

The Secret of ReaJj'lltiOn

The lives of these deilies

(unctions and limited 10 one

or

arl.l

mor.:

fj;,ed

alonj!with their

K:llpa~ and it

is Mt

neces'ar~thai Ihe samt' ,0uJ may be appointed to til.; !'amc

~ouls afe said to be paris MIke Supreme

Soul & lhe deitl\:lIi or Do:Yata~, arc aha among lhe~csouls. 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

;,h nc\l lime <\11 th

:

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

of til.; deitieS arc much mure. llli,

yc·lrs. but the ag

:,

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

ellist

boundles.\ illtlnOrt 1 horrineu and bliss aDd whidl had htell

the Inllllal home of Ihe 50ul.

.ec thll slmil3r is

m,ln is limited. We also

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

history that

exisled some hundre(h, or

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

a cermin city, rIver or a

thousand'll of ye:tr" ll~ll, but it dtlCS TID! extst no"',

age of the crelH!On as a whole, is

houted,

is also limited. '-Yen

(Ih! souls) nnd

I~J 10

the

parl

of eternity,

'Where

Th~ ~ife of:t

in

mOuntain

So theIr age

lhe

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

9

(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,,15­

al(1ng\\uh our dceds,

good

or

bad,

('1~j''''' j }go in the yery cycle of buth

10 thc shape or San~kar!

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

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

:

HS

turn for getting the

human body

('1~l;'lIf,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,

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

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,

hcen subjected 10.

be

b.rds, insecl~ etc.

can

well

estimaud by

us. It

is

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

the time is nOI enuugh to keep him aliye &.

Ultimately

all errurts and heir.

made available at be die. haokcrloa

10

The Secret of Realisation

Prefucc

 

I

I

and craving (or

life

and

C\lerylhing,

which

he

llas or can

Most of the time of Our lotay with the dead body, we think of

gel in the: world.

The pain

at

the time,

when Ihe soul kave!!

OUr Own fut:.lre. But

when

we return IIft!.:r

cremation, we for­

tbe body, is unbearable,

but it

has 10 be borne, because Ih'~re

get everything of this imporlant

!uhject

and gct

in

ohed

in

is no escape

from

the

law

of

nature.

A

'enslble man

Will

Our e

cr)'day

routine. E"'en the

idea of death is painlul lind

shudder

"'hen he

Ihinks that all

this is 10

happen

with hlln

troublc:~me to

us and we are never prep;lred to enlerlllin in

also SOme day - sooner or later.

 

our rTlmds.

 
 

Let

us just look 10

another

n!iptcl,

which

is

kno

n n~

Thu!

there lite

numerous QCc3,ion' for

us to think of

birth.

II uman

mothers carry the burden of pregnancy for rull

our

Own

fllture.

bIll

we IIrc <:0 ufrllid of death, that even un

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

he has to depend on olhers for the feed. cleanliness and olher

when born

ell

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 so

-s

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.

normal liff', a man j, continu­

ollsly subje. tcd to the cycles of JOy'\ nnd sorrows gains and

ery

Durin!!

the

~riod of his

lo~<;('s, rejoicings and miseries. It IS also u<;ual wilh e

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

hUr~'nn beillg that his requir('mc:nts and need<; arc e

f'r

increa­

sing. Some of them are fulfil/cd while othe" remain unfulfilled.

Yel another set of

wRnts

arise and thus tr,e

cycle is al work

birth is again such

that

we will shudder iI we place ourselves

throullhout his life Thus

there ar

more

want'; which remain

in these circumstances.

 

t1mlllr~fied than tholle \'ollieh are satisfied ami there are more t'l."C'hioll:O of dissUli,futtion and trouble than Ihosc of suus­ faction 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 posi­ tilJn in beautiful words in the couplet below:

 

lJesides

so

many

other

miseries

in Ihis

world, if only

these two

instance' of pain, trouble and helplessness are con­

sidered, 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

 

"'~'If ""'" r",,1

 

W;tnt, di~;lppcared-worriel 0110

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

 

disappeared (With them)

 

Mind is carefree now.

--------

12

f;;r'f1f'T IfilJ .". "frf{if

a

~ 'ITf II

~

The Secret of Realisation

Those who do not

W3nl anythina

(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.

arts,

There

ielcnec!

are leachers in thi" world.

etc. CIC.

who tench lan~ual!lc~.

and Impart lraming for every kind of

job or pro:i:s~ion.Similarly,

tbere arc

ment of.he

soul anJ its rele.1Sc from

teacherll

for the uplift.

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.

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

and to help them in realiSing the TRUTJI which

MASTFR OF

of SATGURU to such a unique teacher.

universitie~lInti other ph",:clI.

create a ,eose

of search for the TRUTH in people,

means the

ALL CREATION. Saints have givcn tbe name

find Irue and rcal

SATGURU,

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

there are so many imposters in the field

It is, or course, very very

hocause

difficult to

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

Prcface

knowleJgc,

collected

from

1 hey

du

not

13

hooks and literature of the So1ints

Know anything beyond the lheory and are un.

of a.:lual a~eent to hiShcJ level of con'ci­

OusnSS5. 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 do all thil farce for

they themse ves are

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

e you a true Sst·Guru and should regular­

ly. pray fOr it.

Have full faith in HIM And Ill:" Illrt' of geltlng

Almighty God to gi

aware of the method

unaware of it.

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

sohee (shanli) to those who gO and "tAy with 111m. You should feel this solace and shanti during your Stl1Y \vith him.

~ivingyou sohtee & mental mental detachment from 1111

sha,

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

fives

the

love

of

rill. SUPREMI.

GOn,

which

(2) His

will,

by

aSSOCiation. besides

and

by,

get your

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

(3)

He will render you all help required in aseendinr: lhe

and will worl- as a whole

spirilual hei£hts frOm

time to tllne

14

The Secret of Realisation

time quide by his menIal stay with you. Arter .ome practice

you will yourself bc(!in tbe twenty·four hours.

(4) You will lind him courteous 10 every body-may be his

to feel

his presence

with yOU for all

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\:.

lo(lsC

((.)

will '3150 advise

you

""1

to

indulge

in

H~

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

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

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

of the true lovers (devotees) of

i. al\\ays looking Its Crea'or.

Clove ~of Go~1 aId not advise involvement In

platts (1 inh), baths in huh rivers,

to

the need

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,

(9) lie

ill never advise you 10 shirl.

from Ihe world, (9) lie ill never advise you 10 shirl. Preface I S The taints

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

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

His turn fllr

the human

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

misses this precious

orporlunity.

to be a miniatur~ of univerlal cre;uion and every

tic etc, aceordlllg

10 the

deed,_

soad or

bad.

bemg comes aner a long.loog suffering in births &

" esull

and

necessary

for

him,

if he

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

The Ma)'a

its own ~ood and bad deeds, it has become weal

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~sof Mala restores

the inirial Slrength 10 far hidden under

lhe coverings, Illtd

raves a :clear way for the soul to reach Its Supreme Falher­

the 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

powers of the

supreme

The Secrd of Rc.lk aliun

Gild and also the very name a' lin the

saints -of India. 11 was only sUbst.'quent development, Inuo­ duccd 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

and to almost all countries of the worlJ. The Gods. semI 801.b,

and deilies.

pruched so much that it spn:aJ far and wide

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~da" Lord V,shnu. Lord Brahrr lI, Lrod Shiva, Lord GilO~sh ele. Cle, A' c~rlalned lherdn, they tepre~ent

the

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

th~ StJpremc H,injl-thc ('r:illor, and

ariolls

powers

of

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

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

Ihe lower stages of Ill0SS conditions 10 the higher leu:l. Qt" consciousress in subtle and most !>ubtle lOllt.liti{ln. IS ab\l

arc 1101

subject of

ascent

of the '>oul from

ab\l arc 1101 subject of ascent of the '>oul from Preface technical of which the technique

Preface

technical

of which

the

technique

is to be learnt.

17

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~elrthat 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

may serve as

made to

define

the qualilies

of a Guru

whieh

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

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

forp:el Clch o'he::r. Yet there Are Jaints who

18

the

Guru for

that

The Secret of Rca1i~alion

rarlicular di~dple

When

he wrlihUt8.

on this

der. the Guru to be pre!lCnl ",j,h him. he ,cl<: direct nni~tante

beat of the hearl

wilh

the same recitation and ('onsi·

from the Guru

eyc:n when the Guru

him in

renon.

The

covcrinns "nd pierces

inS Ihe soul

disciple begins

iolo the subtle

is not ("h)~il'ally'with

10

!lhe 1 off

the plOSS

conJition:o.

thu, purir,,­

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~wjththe 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 the right sid~.

heart on

(3)

SAR

(m)

-

jUH ~omc four/five inChes nhoy\

(4)

(~)

(6)

Q

'"

'" ii

KHAFI (~)) -

AQFA

(SA"liT) -

AQFf -

AQFA-

the heart On the Itft side,

ju~t

fOllr

I five

inches

nbo\e

tbe point of Rooh.

bdow

four

("' ••• u

thc

tbroat-abo"c

)

The Throat

tleJii'

okh"'''

I

-

-

I I

C}l(X!"

o R'ff< ~,~

/

.o·e,"

-- -

",

L··

~",:-,

~

~

I

'

I

O./­

,

<!

Q ­

I­

tt.,;.

Th~ mar{!inally nCltl.'d din~ram will indicate the exact position of these six. points of medlL.'tlion and recilalion.

(Rer: KAMAL- E­

INSANI-by Mahalma

Sri Ram Cbaodrajj of Falehgarh)

-.J

E­ INSANI-by Mahalma Sri Ram Cbaodrajj of Falehgarh) -.J I'rear,c 1 9 Accnr,llna to their "V~lem
E­ INSANI-by Mahalma Sri Ram Cbaodrajj of Falehgarh) -.J I'rear,c 1 9 Accnr,llna to their "V~lem

I'rear,c

19

Accnr,llna to their "V~lem or medillition. all thcse points

cJ,-an,in!! oflhe

develop iu"tl"ness

simuhaneou"ly with

the

hurt. The hcart heal is h~ard on all thcse points wilh differcnt

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

erfcch at different time"

lJUt

in all

cuc

is pO""ible.

This ~hould not be

in1erpreled to mean that the

Sufics

(PINDA),

n'lrat (A 'iDA) or \ublle (BI{AHMAND).Since their languagc

1'0 not

r('co"ni"e

II;e

f\OinU

or IHccnt,

ph)sical

wa~ Ptrsian, the name' ~I\en 10

below. Mahalmn Sri RUnlchomlrnjl

!hem an: in rCl"$hln, as ghen

d~cribcd in dctBlIthe

hll!

five lower chahas

Vedant

Satlnr nnd Mahalma. Or, Kri~hna Swumpji has desc:ribed in

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

Lamal

in Guda (iliff),

lndriyu

(~{'q), Nabhi

(pur",,), Hellrt (l{~q-), nnd Throat (If;!I~), ill his book

(>lW

).

TriLuti (F.~.1) Shoonya ('!:"f).

Mnha Shooo)8

Sneh

Khand

luqiran ki MIL

(IflIT PJ'1f)

(Jflf "q)

in

Ohanwar

Gura (m ~q;r), and

his

book

Sapt

Oarshan or

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)

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

The

next

two

i.

NUKTA

The

nnl,

61h,

AGYA

CHAKARA is known as

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

20

The Secret of Realisation

3. The nUl, 7th,

SAHASRA

DAL

AALAM_E_JABROOT _ (,,,

"""')

KAMAL

is called.

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 MUQUAM­

E.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~ultsof 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

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,

Lord

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 :.•

,trOnlt

in

Indra.

The

lour

Vtdas,

most of Ihe

and is

relpeeled in almo<t

all countries

10 surrender

of the ""orld.

Kri~hna IIdvi~ Arjuna

hlmsclf eomlelely

frlitllffrt qf~-~

vn.lIT

R

I

ifG. t~ «i4T~

-

Abandon

all

your

beliefs

q-)enflf1f1rfq orr 'f'i{:

II

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

in his own

the p",hion o'Oltru, or Sttguru, are quoteJ bela words :­

.,~. r.l'i ",,'Ii

),r.

.,.

"",r".)f{

-.:

~~

11

"'. 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

Over. Vl'lkra ('~·,,)-eurved-mean, crool

ed

Further :.

ill

in

rc!pected all

context.

this

<"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

the dHkness of mind created by the great

hOle word, dispel

Iud inlltead of riling up,

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 may fall dccp- below

CHAPTER-I

HIE STAGES OF ASCENT

Saints have classiricd the

of ascent in three m:dor divisions

siages of

life and the

p:lIh

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

2. THE

ANNOA

STHOOL ("!").

(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.

(QT1l'r), When

The soul-AATMA

descended

in

tbe

human body,

first

touched

the verlex - the

upper cClllro.l

part of the head and travelled

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

Centres or KAMALS (~) or Lotuses.

towards

the frontal portion.

CHAKRAS

('lr,Ii)--eircles, of

The Slall~' of A~refll

CHART SIIOWING TIlE EIGHfEEN

D~SCENT

STAGES

GOD-TilE SUPREME BEING

her existent-All

~nowledge-Allpleasure

Kind

and

Benc\olcnt

OF

23

\. 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

13RAIIMANDA

APPR')ACHAIlLE,

14

 

6.

ALAKHA (IR") - TilE

INVISIBLE,

13

1.

SACHKHANDA

(o"'!)-

TilE

LAND OF TRUTH,

12

6 circles

8.

BIIANWAI< GUFA ("", 'l'IIT)­ THE CIRCU1T:lUS ROUfE,

I 1

(CWE)

(Ch.kra,)

9.

MAliA SHOONYA ('!WT'l.'0)­

 

ABSOLUTE ZERO

10

of ethereal,

10. SHOONYA

('!.",)-ZERO,

9

AANDA

I I.

TR1KUTI (f~)-

 
 

THE

fRIPLE CONFLUENCE,

8

\2. SAHAC\TRA-Oo\L- KAMAL

 

THF LOTUS OF THOUSAND

PETALS,

(

""")

7

24

----

The Secret of Rea lisalion

6 circles

13. AAGYA-CHAKRA_THE BROWS,

6

(Chakras)

of Physical

14. KANTHA CHAKRA-THE THROAT

5

Body, PINDA,

(ifiOO ;;r~)

J5. HRADAYA CHAKRA-THE HEART

4

16. NABHf CHAKRA_THE NAVEL,

3

(om1J' ,,~)

17. INDRIYA CHAKRA-THE CREATIVE. 2

(~~~)

18. GUDA CHAKRA- THE RECTUM

(~G:T,,~)

---

1

I

~

i'

Chcpter - I

25

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.

as having reverbed downwards trend to

the flow of

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. these chakras or lotuses/ chapters.

in detail, seriatim in the following

The principle may be

the current of

interpreted life from its

We

shall now

deal

wilh each 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

it does not make

any difference in tbe way of

stages, it

The

division

between

the

second

set

of

those of BRAHMANDA (i'&J'111:g').

Because,

to the

ascent

higher

may be ignored by our readers.

Chapter-II

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~citationto 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

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

iindus­

(:~+f) i.e.

Riddhi

and Siddhi (~f.1i 'C!;cf ftl'f;G) .

Lord Ganesh is considered by the Aryans- now

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 multi­ coloured 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

as the deity to be worshisped first of all

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

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

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

this chakra.

given

recitation 'KLING' is recited to subjue

Ganesh.

The

The mode of subduing this chakra

has

also

been

by the saints and is Jescribed in the paras that rollow.

to

Krodha

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

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

The fore-most

requirement to

control

lhe

mind

is

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

1. KAMA ('liTlf)­ The first enernv to be conquered

the

abandoned

a1-together. Do not see any woman with a lu,tlul eye. A lust­ ful 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, down­

mind, is kama -LUS r. The desire for sex is to be

for

the

control of

wards to low:;:r rt,;gion-. 11 i!', then

s~x.

:fore

nect,;ssary to Clse above:

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

to

is

any

&:

the

\1

t

;

KRo­

28

The Secret of

all

sides,

Realisation

of ilis

greedy man Soon earns hatred from

haYing virtues also. It does not allow his mind

Over higher planes of thought and is always busy in

inspite

to

cor.centi ate

trying

accumulate and possess worldly objects. 4. MOHA

is Moha-attachment. When man, he gets att~chcd to it

to part with it. Property, family and his other belofigings and possessions attract him and he gets stuck to them.

01' ject

The fourth is obtained by a

and never wants

(~)­

a certalO

S.

ARANKAR or MAOA

(~~n:-l1~)­

The fifth is Ahankar or Mada-ego. When

the

Surat

brought down

this ego prevents it from rising to higher levels.

by sex and spreads aU Over the

lower region,

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

by SANT­

by VIV£KA (f<f~'Ii)­

DEENTA

by

and ARANKAR

by

(~'T;nrr)

Stop telling lies altogether. A lier is not trusted

and replaced - KAMA by SHEEL (w'T~)-pureliving,

ORA by KSHAMA (~l1T)-forgiYeness, LOBHA

OSHA (<<aN)- contentment, MOHA -

discrimination

humility.

one and earns hatred from the people. Also abandon the use of

carry the Surat

towards

When these virtues are achieved, doubts

begin to crumble down

right inner path will begin to develop.

and

understanding

to

and

meat and wine. Both these items of diet increase TAMAS­

darkness of mind, and

wrath, which are opposed to pure living.

passion

false fean

on

tread

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

29

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

some time. The stomach is cleansed by means of it.

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.

pulled out after

In

Vasli,

The next step is to perform PRANA YMA-(Snvrr~)the superior breathing control and exercise. Sit in tht> Padmasana

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: ­

(q<qrnOf) pose in which the

I)

Pooraka ('l~",)

- breathing in,

2)

Kumbhaka (P\l'f))

-

retent ion of breath, and

3)

Rechaka