La

,-,,-tJt
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
THB LOW GROSS LEVELS TO THE HIGHEST LBVBLS
OF CONCIOUSNESS AND LIBERATE THE POOR SOUL
FROM THE BONDAGB OF THE INTRICATB NET OF
MAYA,GBTHIM A GLIMPSE OFTHF RBALITY AND
ULTIMATBLY ARRANGE HIS PBRMANENT MERGER
IN TIIB OCBAN OF IMMORTAL ETERNAL PEACB
TRANQUILITY AND BLISS.
Published by :­
Sakseoa Brothers
Devnagar. JALPUR - 302015
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PuhlllJUrI :
Sabena Brothers
8-60, On NaJer.
JAIPUR
r
Fint Edition, 1000
1986
@ All Rishts Reserved
Prlet R.. 10.00
DtllIJC ... l1.!O
SAMRATH SAT -GURU PARAM SANT
MAHATMA SRI RAM CHANDRA J.
Prlnl,4 by ;
OF FATEHGARH
Oriental PrinteR &
2-2-18731014- 8-1931
JAIPUR
r
DEDICAT[D
to
SAMARTH SATGURU PARAM SANT
MAHAI MA SRI RAMCHANDRAlI
or Flltchgorh
Who vrry kindly accepted me under
his esteemed protection in
March. 1928.
Dr. HARNARAYAN SAKSENA
I
1
ACKNOWLEDGEMENTS

The author is sincerely grateful to Mahatma Narednr.
Moban (JAtPUR), Mahatma Basant Kumar (Roorkce),
Mahatma Oinesh KUmar (FATEHGARH) rOt the valuable
help rendered by tbem ill compiling the material. revising
aDd cxaminiol the manulCriptl, proof. etc. and also to the
Pfttl-where it could be printed in a record time of lOme two
weeka for releue on the occasion of Fatcbgarb Bhand.ra­
Mareb. 1986 and several otber friends. wbo usistcd him
in (airioa out the manuscript .everal times.


THE SECRET OE REALISATIGN
CONTENTS
1-6
1. Foreword
7-:11
2. Prerace
3. Chapltr I-The Siages of AlCCtlt
22- 2'
4. Chapler II...The flfst ,i. Cb"kras of the Pinda
(The Phy,icol Body) 26- 42
(1) The QudaCbakr. ~ - 3 0
(2) The Indriya Chakt' 30 - 31
(3) The Nabhl Cbakra 31- 32
(") The Urad.ya Chakra 32- 33
(S) The Kaoth. Cbakra 34 - 3S
(6) The MaYa Cbak'a 3S - 42
S. Cbapter-lll- The Chakr•• or And• .t Bratunand 43- S3
(7) Tho Sahura Del Kamal 43-44
(I) The Trlkuti 44 - 48
(9) The Sboonya -49
(10) Tbe Mabuhooya 49 - 51
(II) The Bban....r Gur. "1-'2
(12) The Satlok or Sacbkbaod "2-53
6. Chapter -IV - Thel.,t six UISes of BrabmaDd
Ind Paar Brabm. ~ 4 - S5
---
(13) Tbe Alakb Lok.
(14) The Agam Lob
(15) The Ak.ha Loka
(17)
(16) I
Uodcs;ribable
(18)
SlATBMENT
7. Chapter - V - The speed of Alcent
8. Chapter - V1- The Conclusion
9. Appeodllt-l- The Shabda (VCl'$cs) or
Saint Kabir with liS literal
translation in English
10: Technical
word. cJ(plaincd
11. - 111_
S4

S5

j6-6S
66-68
09-7:1
73 - 8l
82-94
9S

0,. H. N. SAKSENA
JAIPUR
FOREWORD
Man thinl. III some lime of his lire, what should
be his Ullimulc: soal of life. 1 he $ooner lhe betler.
V:uiou'l of the world. which are being (ollo",cd
lhr pcul'lt" or (liffeTent countries, do point OUI, the dutieJ
of 11;llhl:l', hi' family. relatives. (,iends, neigh­
ami ;lIl'll IOwltrds the human s(K'icl\'. 1 hey have
laid (lown rCi.!ulaljolls, 10 the of I"e
lociety of Ihe place, at the lIme-on personal hVj.lil.'nl", ethics,
and Ic:li,ciNIS dutil's. They emphatically roint out the
ofaon and illS creation,>, and perscnbe some kind
of rule! and W;ly$ to worship 111M.
Even Iho\c who do not helic:... e in GOO do believe in
some invi\ihlc power, which governs the whole ullwer'c: and
kt' '11' in a specific and regular order. They orten
call it ItF
religions, there have in various
p:trt, of the world. who preached the love! of GOD.
ivr of the reh/tlou. beliefs followed by lhe people. They have
been aho"c belief. and rree from limitation:. of caste.
creeet. nllionalily. Illngua!!e etc. 1hcv have gone far ahead of
the belief. and preaehinR' and have influe!nced direct_
Iv the liVing method and 'ylltem, of worsbip of tbe man­
kim,! as a whult:
India h.. , hod the prtvilege of producing most of these
.. iI11!\ for lhe whole worM. Some or them have actually travell­
ed uno,\ the border. of India to the various parts of the
world, North, Sl)Uth, last &; West. In the recent past, they
2
3 The St'CTCI of Realisation
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"­
A mrcl!anica!fli"inp.! & lnolo; lOW3,d$ Iht advll1lCed
of spiriluallife as well. They "avc lOUCtc:!oi(ully Irit'lI10
tioni,e the thinking of the educ.ltd world Pcoflfc" 110 I l .. c:
bc("ome "ned "jib ,lll: hirh:' .1' 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 and unJtr"tandili'.
VariOus 3.11nl, have dC5C1 ibed lhe of It-c tltlot'kp­
ment of Ilnd iI' lhe patn of the love of GOD.
111t sainu, "'ho have aUlhoritallvdy IndicJ.lC'd the pJlb t)f
uphfll1lct\t of dlt soul. have al50 b<:en I umen and Iheir
bCj:l.inninl! may be tra<:td back to Ibe vedic age, when the Yed",
and 1111: originalcd. Sainls, from lime 10 time. ha ... c:
lll'J'e.lrul ,Iud dmwn the aUention of Ihe human society
lowanh their leachings and directed men 10 the path of the
I..,\'e 01 GOU.
T" the recenl pasl there have been sainu in India like
Kllhlf, 1 ulli. Jat'jcewnn, Gh:tnb 0:11. Paltu, Nanak, Dadu.
'I uhidas, NabhO!jl. lIaridu, Soorda(, Raida.\, Sannlld, Sheikh
Ahmed MujaJd;ld Ahfsani, Roim Vivd:anlnd. Setli
ShiV Dayal Singh, etc. lhcJC' have tnen sainls in Smd like
Qalandar,Lal Shehhal Sarhmdl, Shah Oalpal, QUlub
Shah. Shah Llllif ele. fhere havt been ,..inls ill other put'; of
A'jia like labra Maulana R0i1m, Ihft'z I tc. LaiC in
the 11111\ Century there has been a great ssinl in "onhern India
);.oo,vn M:\hatmo Ram Chandraji.
1 hey ha... e Illi .rreaehed the love of GOD, and haye 1.lid
dllwn definite iOli,lfUcllons 10 be followed by IhoK. who "'(.lnt
10 tn.ud the di\'ine path. They have very
Ihal only the physicul body is not the man. He has an elher­
cal hody alloo, and in it thtre IS sti\( minute Bud subtle power..
f'orc\\ord
the soul. ",hi!.:h is the ran of the Supreme Soul.
(PARAMA1 MA) and lhat 'hrough thIS ph).!tital lody o.lly.
n man can hil\'C hll direcl arpro,!ch 10 merger In Ihe Supreme
Sout, The Uni\'efnl GOD, wher.: ctl:'rn;ll peace and bibS
eXISls.
II i'i orcount impos!ihl.o to ,ay, which of thc,e 'sint!
rea, het! Ihe h'rh' iNC. we in thIs .... orld. ha",c 110
m 'ill:. Ii' measure ll,tlr aSCCllr. Out from lhe rccur,J .. ldt be-­
hind I'Iv ll'em we CIn, howl'ver, their limit
DScent. All of t"rm hu\c de'cril'cd the of 1I,cr:nt in th.:ir
ofo.... n words and In Iheir own manner. !"rom Ihe nv; illlble
and their comp:nalivc siudy, it uprcar, UrU tile dt:S·
criltioll pi\'Cll I1v Kuhir h complete. and his a.c.:nt IS the
!lights!. Fr(lm II clu"l "Itldy ilr Iheir Icaching, it also found
Ihal all suI sllil1h. wl:o arc supl10sed 10 be of the l.1.me
c;l!ll1re, hll'o'''.: ltimilar c!c5cripiorls in their own words, at
difft'rent lime.. , IOdepondaol of Whlf.l the Great ((abir, has
dc"\·rlbrd. It h ro\'ihle thai borne of them would haH tried
lind ndlMlIy ro.:al·hed hirhcr. tut a, nlready Sialed b) !lain1
Ka",u. Ihey howe also admitted. cOnfirmed &. corroborated his
stlla'mellt th:at Ihe .lflSes beyond. arc Iteeret and thai their
(";lnnol l-e m;tdc av:ulllble fur expression ill ..... ords
Tht b) saint Kabir has, thcrdort', becn lalen a
t",·i\ rtlr our t1.e fla(Des given by 111m. have been
ullnf'leli hi explain lhe a"ecnu.
An ullempl hO\, 11Il.... evo.:r. bern made ill Ihl\ hookle1 to
Il(IiCUhr Ihnc 51'llles ill a, l111ch ddail as t,;oulll be ;l\'ailable
h.lm Iho ,h:lcripllun by the various t<aints. They 1I:\'o'e been
,'H.II ,,11'11 IIf Iho lime. Not only did Ihey preach it for Ih.:
n. II ,.. hille, Inn actuulty Iiftcd men from their pre­
IIenl 81.1'.'1' III mnlellul life 10 Ihe highest .tage of spiritual hfa
und mIllie Ihem ..tr,lble of helping dcscrving human heinl'
to llllliln high Slagel, 1 hey wcrc bestowed Willi speciol
4
The Secret of
powers to lin men to thrse high stage'l, and also to grant
similar powers to descrving penollS, (0 help people in raising
them to higher levels by their own powers.
This has bt-Cil tbe speciality of tbese uints, or which a
parallel example cannot be found ID this mat"'rlol!ilJlic world.
As the legend goes, PAA RAS ((fT77J) fhe touch Slone can
COoven IRON inlo GOLD. but cannol covert IRON, GOLD
or Ilny olher ",clal inlo PAARAS. But a S81j;l.uru can and does
con"crt hj, dC'\tr"in{! di,ciple into a SATGURU, who is
capahle of htlring people ann he blls kfl his physical body
and .II.lso crea(e a SATGURU to follow up his .... or....
It may also be poinlcd out here, that a SATGURU
livinR in human bod}' can initiate and a penon nOI Of,ly
dUrlllp; his life, but continues to benefit him CVCl'I \I hen he"
nO! phy'Sic.1.11y present. But he cnnnot initiate Or benefil any
new person afrer he has left this world. His authorised
pIc or any person functioning M a SATGURU at the time,
shall hnvC' to be approached by Ihe new enlrants. ThIS point
ha'S 10 the noted carefully.
Saints of Ihis calibre i.e., 5al!'urn have been available for
the \)enefit of the human Sllciety at all times and are availahle
even nOw. In case tbe search is sincere and the seekcrs of truth
try to find lhem oul, lhey can be of real help to these seeker'S,
This book is ba,cd on the wrilings of fhe old saints of
Jndia, as interpletcd by the saints of this century, on the balis
of their practical eltperieLce-because only theory h83 Httlc
valuc wilh Ihe sainls. Thcy obse,ve everything with their
hirh1y develored minds, in a practical manner, and lbl"n
tramcrihc their observations inlo far as the language
of today helps them in eltpressiug themselves. Yet there arc
higher slages, which cannot be described,
Forc\\'ord
The terms, u,ed in almost all the hooks on meditation
tontain wU1ds, origin lting from the old sacred langu_
of India. Althou;;h tlleir tran.. lation in has been
altemp":d to depil:t the mc:tnm,; uf thc!oc words, as .lecuratcly
.5 possible, yet in some 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 or script In the circumstances,
the SANSKRIT wonts have al<;o mentioned in brocket!
alongwilh their venion in english I\lrhahcts.
UlX;;Iuse the sound of the wordli, meant for recilation.1t
ever)' slage, should be pronounced correctly, it is recommend
c:d to the readers 10 acquaint themsehes with the Sanskrit or
Hindi alphabets-IJ vowels and 33 consonents, with the elc­
menlary knowledge of joining them. Hindi alphabets are tbe
same.s San6krit and I Hindi primer will be sufficient for our
readers oversea'S, which can be had from the Hindi language
inslitutions or the Indian Embassy in their country.
In original set of verse!! Sllkhis (ROO) as they are call­
ed composed by the greal Kabir in Hindi, alongwith its literal
translation in English, hu been given in Appendilt I in the
ent1. The readers will be able to estimate from it and realise,
how high was the a!:cent of this Saint of the time, and how
accurately he has l'oeen able to dcscribe each and every stage,
inspile of his being abwlulely illiter.lle.
The Appcndilt II has been added-to eltplain in English,
the meaning or tbe t echoica\ terms of Sanskrit and Penian,
r ­
6
The Scact of Realisation
along with their oriSinai version. In Appen 'ix. II r. a bibliogra­
phy has 3ddd fvr the convenicn..:e of our read:-fS. If ttJcY
like. they moy refer 10 th.:se books for more details and the
t"plllnations ,illto by their authors.
The author. Icqu<::>B lIble reaJers of thi
hooklet. KI'Dl.Y 10 in(in1.1' e. where':ver they find some
discrerancy in (acts or Ihe All attempt will be
made 10 sci ill in lhe nexi \.dilioll.
PREFACE
ACCOTdln@ to lhe Ilhugw.l.l Pur.:1n ('-rJ1I"'1" 1Tfnr) one
of the Er;cs of the Aryan\, the C REATI N conti­
nllts in \:ydes of,he four VII!!:" ... ttlf), viI. the Satyuga
thcTrtt:l. (,,,,.,), lhc nv.apara (i:r17) ..t the Ka/li­
yUj:!3. ('1ifintl), nil the r'lllr lopdl1 r 100\\11 4" tht.: 'CHAl UR
YllGI (""ilil), of which the {""rind ;lltl\I"f\fhcr runll ilUo
4 of ollr planet till" I AR'lll Sadl one Thou....:lnd
rounds· of Chat\lryul;i form a KAl.I'A which means
a day f\)( Lord nRAHMA (1lOIJ-heharge of creation. A time
cflual 10 thrt1 or II Kulpa the night of the Lord 8ra­
hnu, during whIch all lhe creatIOn is said to stay in a dor­
munt or el;.tinct stilte, or say :lbsorbcd ill the Lord Brahma.
When thh nHlt is the cycle of the fo)ur yugas begins and
repeats". IlescTlbcd All thi" period, day.\ night is consi
dered to one day nf Lord Brahma His lear conjist.. of ,ueh­
360 days and hi. lise has b:cn fIxed as one hu:tdred sucb

The Supreme Power, which may call the GOD AL­
M1GIlTY has crealcd Lord Dulnna rnd simultaneously many
olher Lords, who have been varIous duties, which we
call powers of Thev function PI: conti oilers of these
powen such as tht' Vishnu for maintcnance, the Shiva
(m) for destruction &. di'pos.lI, the lndra (A) for Electri·
city, rain & thunder, the Vayu, 1I{'1) for Ibe
Varuna (ifm) for water, \Cus nnd oceanS, Ii'll: Agni (.m-.r) for
'he Sun for heat and light etc. etc. They are named as
Dcvatas or say Deities.
8
9
The Secret of ReaJj'lltiOn
The lives of these deilies arl.l fj;,ed alonj!with their
(unctions and limited 10 one or mor.: and it is Mt
thai Ihe samt' ,0uJ may be appointed to til.; !'amc
;,h nc\l lime <\11 th..: afe said to be paris MIke Supreme
Soul & lhe deitl\:lIi or arc aha among souls. All
thc'c souls Me immortal. 1 he Sunil} cl,ange ,heIr
mental and 11111<1.1 hJlhcs to otllllin neN accordillC 10 their
past drcd! 3.'1 per lhe rigid 1.1\\5 of n,lture. This chllnge of holly
is called death un Our carth.
The :'RC of man i' limited 10 an avcr3J;c of la)" one lIur.
dred yc·lrs. but the ag..:, of til.; deitieS arc much mure. llli,
j. one !.J1Hercnr<: bel\\-c-en thenl and the ordinary ,oul'. 1he
second IS tlut of the powers b;slowcd on them. rhey hllye all
lhclr well·dellned and limitations, beyond which
they Cannot go, WllO wors'lip may get all the
mctertilll be:ncfm from them 'Which lie: wIlhin iheir jurisdicliun
hut they can little help in the hbc;r.uiOIl of the soul Irom the
honduge of the May", (JfJll'T) so strongly entrapping them
(Ih! souls) nnd 10 the parl of eternity, 'Where ellist
boundles.\ illtlnOrt.. 1 horrineu and bliss aDd whidl had htell
the Inllllal home of Ihe 50ul.
of:t m,ln is limited. We also .ec thll slmil3r is
lhe case wilh every liVing oelng- bea'ots. bIrds. in\tCls. rt'rHilcJ
and so many sreCIC\ of G;:d',S cre:uion in existence, Similar IS
the case of 1'1111115 - big or small. We :1150 rcad in history that
a cermin city, rIver or a mOuntain exisled some hundre(h, or
thousand'll of ye:tr" but it dtlCS TID! extst no"', So theIr age
is also limited. '-Yen lhe age of the crelH!On as a whole, is
houted,
Mother nat'lre i. at work at eyery mnment. Thins. nrc
hein\,! created. nOtlri'hed and maintained for some time, whioh
Cln be called their agl"', and then dc.o;:tro)ed. The metelialiSlic
view or crclli,;ll can JUSt be dl\,jdcd into three parIS yiz:­

(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, 10 thc shape or
j }go in the yery cycle of buth.. nnd deaths. The kind..
d species or the lI/iog 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
In IIleM: YOlli.:s accordin. to their S.lmkur:u and clt;mge
frnn .)ne I,) anuther till th..: c:y.:lo is uverlnJ the snnit....HS
ror staying in lower arc co,nplcted. Theu only tile
turn for getting the human body comcs. ThIS
rclurn 10 hunun body may take lIny time-may be ,",ycn
hundreds or thousands of years,
The kind of misery a!l.d depend,lllC.l in the Ii!'..: of beasts,
b.rds, etc. can well be estimaud by us. It is mCht
truubh:-sllmc. illS 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 ",hcn it i, dying,
and the :>OJI is leavi'lg the body, you will feci convinced that
it is perhaps Ihe wonl or the l(('uhles the creature has ever
hcen subjected 10. It not want 10 leave the boJy. resi')"
to liye at ulmost, but ultimately fails in all attempts and
has to die. Sllch i!i the law or nature,
very condition is th,11 of human being, when dying,
lie tries 10 get all surlS of help' which is [fyaihlhle in the
world, but Ultimately all errurts and heir. made available at
the time is nOI enuugh to keep him aliye &. be die. haokcrloa
10
The Secret of Realisation
and craving (or life and C\lerylhing, which he llas or can
gel in the: world. The pain at the time, when Ihe soul kave!!
tbe body, is unbearable, but it has 10 be borne, because
is no escape from the law of nature. A 'enslble man Will
shudder "'hen he Ihinks that all this is 10 happen with hlln
also SOme day - sooner or later.
Let us just look 10 another n!iptcl, which is kno..... n
birth. II uman mothers carry the burden of pregnancy for rull
ninc which increascs with time ;Ind ultimately l.:ry
with p.lin at Ihe time of delivery. But latcr, they gct rCl.:tll1ctlcd
when lhey sec that they have got a baby. find forget the pain
in C'lUr!C of lime. But what about tho baby 7 He IS heIple,s
while in lhe mother'. womb. He i. closed from all sides <lnd
lies wilh he-ad downward. and legs upwards - no room to move
the arms and legs - and no fresh air to breathe. J( the mOlher
uses $Ome hot or hard food, it troubles the womb baby most.
This condition continues for full nine months. e... ell when born
he has to depend on olhers for the feed. cleanliness and olher
requirements for many )'ean to come, till be begins to express
the nceds and later bej!101 to all duties and get the
requirements himself. The trouble to the baby at the time of
birth is again such that we will shudder iI we place ourselves
in these circumstances.
lJesides so many other miseries in Ihis world, if only
these two instance' of pain, trouble and helplessness are 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
When we accompany n funeral, we normally tbink that
we sball also die somc day, carried and ere:n&ted similarly,
Prefucc
I I
Most of the time of Our lotay with the dead body, we think of
OUr Own fut:.lre. But when we return IIft!.:r cremation, we for­
get everything of this imporlant !uhject and gct in....ohed in
Our e... cr)'day routine. E"'en the idea of death is painlul lind
to us and we are never prep;lred to enlerlllin in
our rTlmds.
Thu! there lite numerous QCc3,ion' for us to think of
our Own fllture. bIll we IIrc <:0 ufrllid of death, that even un
idea or il rives u<; It shuddcrinv sh.'o\:\.;. "dfles not mean that
We' l:an IX' sparel! from thot MUST III l'lIpl'ening. The rn.:3t.
e',1 wonder (\1 thIS world i'lh'lt amlin. wlH) se... -s so mlln\,
pc(\ple {!oing from this world and also "nowS that his turn is
Rlso fl yel does not wony and consider'\ himself immor·
lal. This is also true with yeu and me and nooojy an·
exeeptioa.
Durin!! the of his normal liff', a man j, continu­
ollsly subje. tcd to the cycles of JOy'\ nnd sorrows gains and
rejoicings and miseries. It IS also u<;ual wilh e....ery
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
throullhout his life Thus there ar... more want'; which remain
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 poet of India. has described the posi­
tilJn in beautiful words in the couplet below:
'If ""'" r",,1
W;tnt, 0110
disappeared (With them)

Mind is carefree now.
--------
12
13 The Secret of Realisation
f;;r'f1f'T IfilJ .". "frf{if Those who do not W3nl anythina
a 'ITf II (They) are the king of the k!ngs.
Naturally, the question arises. wht'ther there is It way
10 gel nd of this wnsla"r and permanent rcpilitlon of the
cydc oflroublu and worrics. The Bnswer is YLS.
There are leachers in thi" world. who tench
arts, ielcnec! etc. CIC. and Impart lraming for every kind of
job or Similarly, tbere arc teacherll for the uplift.
ment of.he soul anJ its rele.1Sc from lhe cycle of binll' an.1
death, in lhe universe, which only is the n13in C;lU\e of
lrouble. Teachers of worldly and materie.l ",ubjects lIrc .1\".111.
able easllv lllloChooh. colleges. lInti other ph",:clI.
Out teachers for the upi.rlment of the soul ure not aViulable
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 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 :with
powers to create a ,eose of search for the TRUTH in people,
and to help them in realiSing the TRUTJI which means the
MASTFR OF ALL CREATION. Saints have givcn tbe name
of SATGURU to such a unique teacher.
It is, or course, very very difficult to find Irue and rcal
SATGURU, hocause there are so many imposters in the field
posing as SATGURUS, that it is ordinarily not pouible lor
an average man to distinguish between a true and n fake saint.
People in general have no yardstick to measure their height
of ascent and can easily be mislcd by the aDd their
Prcface
knowleJgc, collected from hooks and literature of the So1ints
1 hey du not Know anything beyond the lheory and are un.
aware of the method of a.:lual to hiShcJ level of con'ci­
OusnSS5. We have toJ be cautious 01 !luch f.ke guru. and
touts. who help them in trappmg innocent people in their net
and snatt:hing lheir wealth and property. C\uch guru! nre never
aole to lead people 10 Ihe palh of Ihe Jovt. of God, because
they themse ves are unaware of it. They do all thil farce for
their own worldly benefits ollly.
Brottdly. wc nuy mention the qualities of the SATGURU
which may help our It&ders to distillgui," between a Irue
and It false ,)at-Guru. Out the foremost condition 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 the help of the
Almighty God to gi ..e you a true Sst·Guru and should regular­
ly. pray fOr it. Have full faith in HIM And Ill:" Illrt' of geltlng
His kind help, and if }lOU do so you will reach the nght perSOn
very
QUALITIES OF A SAINT FU:\CnONINC AS SATCURU
(I) The true saint is 1I1wnys the curn:n! of divine
HlIht and the love of rill. SUPREMI. GOn, which fives
sohee (shanli) to those who gO and "tAy with 111m. You should
feel this solace and shanti during your Stl1Y \vith him.
(2) His aSSOCiation. besides you sohtee & mental
sha, will, by and by, get your mental detachment from 1111
worldly object') and your balance of nlllld \\ill gel sl.!ble. \\hile
perr"ming all }our duties as • hou\eholdcr, you will \Iay
mcntally delached anll thus )our discharge of dutit'! \\-ill be
NISHKAAM (f-fl';ifiTJf) i.e. without atl;lehmcnl.
(3) He will render you all help required in aseendinr: lhe
spirilual hei£hts frOm time to tllne and will worl- as a whole
14
The Secret of Realisation
time quide by his menIal stay with you. Arter .ome practice
you will yourself bc(!in to feel his presence with yOU for all
tbe twenty·four hours.
(4) You will lind him courteous 10 every body-may be his
family members, a$cociatec;, relations or new-comers elc. II,;
"'ill be able to control himself (his anger CIC.) e,en in nd.. erse
circumstances.
(5) He will ad\ist }OU to lead a pure ard simple \if(' of
au,'erity and 10 stay aW8)' from all sorts d pomp and sho'",
and diplom;\cy, and to refrain from the use of intoxicants,
gamblinc, adullcry elC. el\:.
((.) will '3150 advise you ""1 to indulge in lo(lsC
tal"" or !J,'cu.. ,inn anti 10 Utilise all avaiLiblc tIme in In..:
remcn!)r;Wlc orGod 3ml Guru.
(7) lie will tr;jlh yOll 10 tread the lorer path of a-.cc:nt
toward. hhe Clove aId not advise involvement In
outwardly pooja (wonhir) so common in society vi.r.
alh:ndance in temples, mn'4Uc'I, churche1, furudwcra<;, or an}!
other place known:n hoI.... platts (1 inh), baths in huh rivers,
ele. etc. These pr'lclicc. dela" your s.>ulto rise to subtler
regions, being gross In every way.
lie docs not need yt,ur services,money or any l.ind of
remuneration from you. All his requirements. \\hich lire few
and limited, are arranged b)' mother nature (MAYA), who
i. al\\ays looking to the need of the true lovers (devotees) of
Its Crea'or.
(9) lie .... ill never advise you 10 shirl. from your worldly
dUlieS lind responslhd.llC) lowards )'our rarcnls, family. society
or government and bccoml' a SANYASI-(Hnntfr) and
to exercise physical detachment from Ihe world,
Preface IS
The taints say that a man can reach t11C highest level of
",cent and obtain union with the Supreme soul, while staying
in hUmJll body, which is the best of HIS creations. Human
btl Jy i. uid to be a of univerlal cre;uion and every
ltained in tbe universe, is a"comodated in the human
t> dy in -.l mmiature form. When tho: body to the
hao; to go to yanies-species of animals,
tic etc, aceordlllg 10 the deed,_ soad or bad. His turn fllr
the human bemg comes aner a long.loog suffering in births &
d,: 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 even thousands of yt'an or more,
lr therefore, necesslUY that ho should find It Sat Guru and
lI' per hit irhtru.:tiun, llut he moty be relieved
rhl:" repitillon of mi.ery of births and deaths, which
" esull and necessary for him, if he misses this precious
orporlunity.
The theory of sain Is is that ATMA (&Oul) is lhe p;trt and
pllrcel ofPARAMATMA (the supreme lioul)·(jod Almiehty.
Due to gross and .uhtle coverings of maya over i', caused by
its own and bad deeds, it has become weal.. The Ma)'a
docs nOI allow it to shed these coverings and brcome one ""th
the supreme 10UI. In the proce' of this struggle, it has lost
its initial st,ength. which IS immeasurable. It is only the Sat
Guru who relieves the soul of these of 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 The Secrd of Rc.lk..aliun
powers of the supreme Gild and also the very name a' lin the
saints -of India. 11 was only sUbst.'quent development, Inuo­
duccd by an influential chus of the ,oeicty for the benefits of
the Yery class that the worship of thc6C in idols ",as
itntroduced and pruched so much that it spn:aJ far and wide
and to almost all countries of the worlJ. The Gods. semI 801.b,
and deilies. were j.!ivcn physical shapes "oJ named aecor
to the local conet-plion, and lan1 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 very
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 l'llhjccl.
In Ihis book the nrlme of the dcitlc§ have been "rnmi·
nent'y a" Lord V,shnu. Lord Brahrr lI, Lrod Shiva,
Lord ele. Cle, A' lherdn, they
the ... ariolls powers of StJpremc H,injl-thc ('r:illor, and
aCLOrr'inl:! to tht· ;lJ:e-ord l.:llqOm, the)' were adopted by the
sailJl! of India a'l \lell, lind their dulln and po".crl definld
and menlioned. It rot be IUllrrrlled by
the readers
I he inlelleclual" of roda)' are nOI p. epared to accept
the of the saints that implicit f.lIh In the S,\I Guru is
necessar)'. 'fhey do not anylhin!! which they arc 1101
capable of or which cannot be proved by reasoll.
'1 hey rcfuse 10 hc hlind followers. Yet they accept that
a man qualified ll" an cngireer is not o.:apable as a
d(lclOr or vice-vena. '1 he subject of ascent of the '>oul from
Ihe lower stages of Ill0SS conditions 10 the higher leu:l. Qt"
consciousress in subtle and most !>ubtle lOllt.liti{ln. IS ab\l
Preface
17
technical of which the technique is to be learnt. Tn ,,11 cases
of IraininR, une has 10 accept the results of experiences of
olhers, who are ahead of them in the subject and who are
their leachers. Similar is the case bere. SlOce our Intellect is
aIM) in<;ufficienl 10 Ilr8Sp Ihe minute and subtle poinls which
is the special trchnlque of this line. we have 10 depend solely
on our teacher, fhe 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\ that lOU i really necd him and
thai a ((.'rt'lln fer!>on is capablto; of you th: right path.
We bave alwldy discusr,ed in the pMas Ihal fourficienl
time and encr[lY need be spenl in satisfying youre,ell about
the of the Guru, so that you may not find later.
that you have fallen ioto wrong hands, An atlempt bas been
made to define the qualilies of a Guru whieh may serve as
g.uidelines only to our readers and seekers for truth,
There has been a controversy ovcr the age - old system
of givin8 Iniliation (NAME) meaning aname of God
by the Guru to the disciple (0 be reeit'd throughoutlhe life
i, prevalent even with some sainlS of Ihe1e days, 1 he
fake Guru usually gives such a name:: and then bolh the Guru
k di<clple almost forp:el Clch o'he::r. Yet there Are Jaints who
do nol 8ive such a name 10 the The llufio 'lay that
uflili,le the name of God wilh the beat of the heart of
thr di'lciple, The heat or the hearl, which continues unabaltd
tilllhe phy"ic31 life oflhe man ends. is lupposed 10 be reci_
ti"Jf the name of God all the twenty·four hours of the day,
inspile of the:: disciple havinj!': or having no kn(lwledge orit
c'\.ery fl Ornl'nl. 1hr nAme of God may be 'OM' 'RAM'
'ALLAH', 'GOD', 'KRISHNA' or any otber. a. per choiCe of
18
The Secret of
the Guru for that rarlicular When he wrlihUt8.
on this beat of the hearl wilh the same recitation and ('onsi·
der. the Guru to be pre!lCnl ",j,h him. he ,cl<: direct
from the Guru eyc:n when the Guru is not with
him in renon. The disciple begins 10 !lhe 1 off the plOSS
covcrinns "nd pierces iolo the subtle conJition:o. thu, purir,,­
inS Ihe soul
Tne Sufies h.ne furl her ad\'anced Iht'ir rucDlch ard
found oul four more point!! of meditation in the fronlal
porlion (ehcsl' of hum;tn hcing. They the heart
and throat are named by t1'cm a, I!'ven bdow: .
(I) QALB {-;r;:.} - the heart on the I,·n,
(2) ROOH - just opposite 10 the heart on
the right
(3) SAR (m) - jUH four/five inChes nhoy\
the heart On the Itft side,
(4) KHAFI - fOllr I five inches nbo\e
tbe point of Rooh.
AQFA (SA"liT) - bdow thc tbroat-abo"c tleJii'
four
(6) AQFf - AQFA- ("'••• u....) The Throat
mar{!inally nCltl.'d
o R'ff<
will indicate
/ the exact position of
these six. points of
medlL.'tlion and
.o·e,"
okh"''' ", <!
'" I - - -- - _. ",:-, Q
..
Q
L·· ­ recilalion.

I­ I
I I I­
(Rer: KAMAL- E­
____ I tt.,;. ..
'"
ii
C}l(X!" ' ... INSANI-by Mahalma
_.• O./­
Sri Ram Cbaodrajj of
Falehgarh)
-.J
I'rear,c
19
Accnr,llna to their or medillition. all thcse points
develop iu"tl"ness simuhaneou"ly with the cJ,-an,in!! oflhe
hurt. The hcart heal is on all thcse points wilh differcnt
erfcch at different time" lJUt in all cuc tht' COn'ilant and
("ontinuou, help of the MURSHID (in tI,e
menning SATGl'RII> is imperative and ""lthout v.ltieh no
prOllre.." is pO""ible.
This not be in1erpreled to mean that the Sufics
1'0 not r('co"ni"e II;e f\OinU or IHccnt, ph)sical (PINDA),
n'lrat (A 'iDA) or \ublle (BI{AHMAND).Since their languagc
Ptrsian, the name' 10 !hem an: in rCl"$hln, as ghen
below. Mahalmn Sri RUnlchomlrnjl hll! in dctBlIthe
five lower chahas in Guda (iliff), lndriyu Nabhi
(pur",,), Hellrt nnd Throat ill his book Vedant
Satlnr nnd Mahalma. Or, Swumpji has desc:ribed in
detail the nut seven points vi1 Aarya (c:rtm), Sahasr.:! dal
Lamal (>lW ........). TriLuti Shoonya ('!:"f).
Mnha Shooo)8 (IflIT PJ'1f) Ohanwar Gura (m and
Sneh Khand (Jflf "q) in his book Sapt Oarshan or
luqiran ki MIL Manzilcn 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
as the First
three ALAM NA·SOOT (lTl'''flr 'fl''!,(1) The next two
"L"M MALKUT .'-.;."')
i. The nnl, 61h, AGYA CHAKARA is known as
NUKTA h-SUWEDA
20
The Secret of Realisation
3. The nUl, 7th, SAHASRA DAL KAMAL is called.
AALAM_E_JABROOT _ (,,,.... """')
4. The next. 8th, TRIKUTI hal been named as MUS·
LASI ('1...m)
S. The ninth and tl:'nth-SHOONYA and MAYA
SHOONYA are known as KHALA (wvrr)mcan1ng empty space
or nothing. and AALAM·E·LAHOOT
6. The Eleventh BHANWAR GUFA is known as
MIJQUAM--C-ANAHOO <".""" <A1J!).
7. The twcllh-SACHKHAND is known as MUQUAM­
E.HAQ
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 of search and research
of them nnd other scholars, "ere burnt down by the fanatics
during Ihe Moha",m1ldan period--parlicularly by the bl10ttcd
Moghul Emperor Aura0p'zeb, the root! of spiritualism stayed
,trOnlt in Indra. The lour Vtdas, most of Ihe Urnlshadl,
the Mahabharala. Ihe Ramayana-both Valmiki and 1
elC. are .vailable. Lord Krishna's Bhagwat Oceta h available
II' us in origin.a! venion anti is said to contain on
l'ubjeet. It has b<'cn translated in all the ,,"orld languacel,
and is relpeeled in almo<t all countries of the ""orld. Lord
Arjuna 10 surrender hlmsclf eomlelely to
111M and Arjuna accepted HIM al his Guru and surrender.:d
himself complcldy to HIM as ter HIS IOstruetions. In tbe
words of lurd Krishna :.•
frlitllffrt vn.lIT R I
ifG. q-)enflf1f1rfq orr 'f'i{: II
- .
Abandon all your beliefs and oome to mv I
will relieve you from lhe burden of all wrona' Have no
doubts about It.
Preface 21
The words of the great Saint Poet 'TULSIDAS' difining
the p",hion o'Oltru, or Sttguru, are quoteJ bela..... in his own
words :­
.,. r.l'i ",,'Ii..-.: 11

"",r".)f{ ...),r. "'. oR. -'I "
, bow to the Guru, who is the evertastin; Store-bouse of
all kno..... 1edae and ..... ho represents the great lord SHIVA (fvR);
under whose sl1elter even the curvt'd moon ill rc!pected all
Over. Vl'lkra crool..ed in this context.
Further :.
<"d '1"" .... "f!lr«,'l 'f(->'T I
qt '!oN!" 'if'A' 11
, bow to the lotus feet of the Guru. who is the ocean or
'dndnes! and i, the God personifIed in the Barb of a man, Bnd
.. hOle word, dispel the dHkness of mind created by the great
enemy MOHA (l:Ilt)-Attachmcnt.just as tbe Sua·' rays dispel

11 lDlly thus be ohser",ed Ih3.t thi' system of surrender to
the GURU is not oe'4', or a subsequent introduction at the
Saints, or anybody clse. or comIC, before lucb a surrender,
one should completely S4li'fy himself and be convinced Ihat
he is lubmitting 10 the right person, wilimul which, it is like.
Iy thai he may rail illto wrona hand.. Iud inlltead of riling up,
may fall dccp- below
CHAPTER-I
HIE STAGES OF ASCENT
Saints have classiricd the siages of life and the p:lIh
of ascent in three m:dor divisions :­
1. THE PINDA (fqq) - PhYliica!- Gross or
STHOOL ("!").
2. THE ANNOA - Seed, subtle or
SUKSHAMA ('1'0),
3. THE BRAHMANDA -Universal, subtle
absolute or KARANA (1IlfT7lT),
Each of these three hu! been subdivided into sj.'{.
Thus the st.ages of ascent are eighteen in number. They have
been shown in the chart on the next page and names of the
stages given according 10 the philosophy adopted by the
saints of India, Saint Kabir in particular.
The soul-AATMA (QT1l'r), When descended in tbe
human body, first touched the verlex - the upper cClllro.l
part of the head and travelled towards the frontal portion.
Then touching the throat and the back bone (spinal cord),
travelled to the lower parts of the bod)'. In the course of the
descent, it eSll1blished several halls. from where it spread
around, [0 all parts of the body. These halting places have
bren named b)' the saints as CHAKRAS ('lr,Ii)--eircles, of
Centres or KAMALS or Lotuses.
23
The of
CHART
SIIOWING TIlE EIGHfEEN STAGES
OF

GOD-TilE SUPREME BEING
her existent-All pleasure
Kind and Benc\olcnt
\. TIIESE THREE STAGES HAVE BEEN 18
6 circle!> 2. Kr P I SE':RET In THE SAINTS THEY 11
(Chill-fa\) 3. ARr INDESCR BAaLt:. 16
of ul,jycfSe 4, ANAMI (cRnf\') 7HE NAMELESS, 15
Subllr, <. AGAM ('f'Tlf)-IHI' UN­
14
13RAIIMANDA APPR')ACHAIlLE,
6. ALAKHA (IR") - TilE INVISIBLE,
13
1. SACHKHANDA (o"'!)-
TilE LAND OF TRUTH,
12
8. BIIANWAI< GUFA ("", 'l'IIT)­
THE CIRCU1T:lUS ROUfE, I 1
(CWE)
(Ch.kra,)
6 circles
9. MAliA SHOONYA ('!WT'l.'0)­
ABSOLUTE ZERO
10
of ethereal,
9
10. SHOONYA ('!.",)-ZERO,
AANDA
I I. TR1KUTI
THE fRIPLE CONFLUENCE,
8
\2. SAHAC\TRA-Oo\L- KAMAL
THF LOTUS OF THOUSAND
PETALS, (.. """)
7
----
---
24
25
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
J5. HRADAYA CHAKRA-THE HEART 4

16. NABHf CHAKRA_THE NAVEL, 3
(om1J'
17. INDRIYA CHAKRA-THE CREATIVE. 2

18. GUDA CHAKRA- THE RECTUM 1

I

Chcpter - I
The theory of saints is to raise or lift the soul from
the lower chakras to the higber cbakras - till it reaches the
highest chakra, wbere it initially landed, and thm reach the
MASTER - THE SUPREME SOUL, from where it initially
paned. The path ofupliftment is the same as thaI of descent,
except that the movement is reverse, i. e. ascent in place
of descent.
The principle may be interpreted as having reverbed
the flow of the current of life from its downwards trend to
an upwards trend. How is it possible \0 do so, is our theme,
which has been explained by the saints of India and
discu'>sed in this booklet. We shall now deal wilh each of
these chakras or lotuses/ in detail, seriatim in the following
chapters.
The division between the second set of ANNDA
and the third set of BRAMANDA is not very
rigid. Some saints interpret the higher stages of ANNDA as
those of BRAHMANDA (i'&J'111:g'). Because, it does not make
i'
any difference in tbe way of ascent to the higher stages, it
may be ignored by our readers.
27
CHAPTER - II
The First Six Chakras of Pinda ­
Ihc Physical Body
1. The Guda Chakra ­

The first chakra from below is Guda Chakra
It is located on the rectum. Its cL'lour is red. The lotus
here has four petals. The to subdue this chakra
is Kling . 1 he deity is lord Ganesh (mif;n-) whose
body is red. He is known as the deity of KARMA i.e.
action. Its function is I limination. The clement prominent
he-re is earth (mud). Whatever is ejected out of it, turnS­
into mud. The de-ity stays here with his two cons
orts (wivesl Riddhi and Siddhi 'C!;cf ftl'f;G) .
Lord Ganesh is considered by the Aryans- now iindus­
as the deity to be worshisped first of all to begin any kind
of sacred work. Tn 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
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 as we cal
Chapter-II
him, gets a good start. He gets every thing desired by him in
abundance a'Jd also gets invisible powers, which stay with the
deity Ganesh. The recitation 'KLING' is recited to subjue
this chakra.
The mode of subduing this chakra has also been given
by the saints and is Jescribed in the paras that rollow.
The fore-most requirement to control lhe mind is to
control the five enemies. They are Kama (f.rli) lust, Krodha
("f.Ta-) Anger, Lobha (<11<1)- Grc;,:d, Moha (lCr'TQ)-Attachment
and Ahankaar -- Ego.
1. KAMA ('liTlf)­
The first enernv to be conquered for the control of the
mind, is kama -LUS r. The desire for sex is to be abandoned
a1-together. Do not see any woman with a lu,tlul eye. A lust­
ful man can not concentrate his mind, nor he can stick firmly
to lhe divine na;nc through which the to 11lgher leve:ls
is His mind is dirty. Sex carries the flow of alttntion
of the soul-SU {A r as it is Called by saints, down­
wards to low:;:r rt,;gion-. 11 i!', then..:fore nect,;ssary to Clse above:

2. KRODHA ­
The next is Krodha-anger. When angry. a man loses
his babnce of mind and also his of discrimination, and
commits even henious acts. It helps Kama in spreading the
flow of SURAT (attention) to the lower regions. already
pulled down by Kama (lnst).
3. LOBHA (m\T)­
The third is lobha- greed- the desire or want for worldly
objects. When one want (or set of wants) is satisfied, another
set of wants arises, and the circle of multiplication of wants
ever goes on increasing and the man never feels satisfied, A
28
29
The Secret of Realisation
greedy man Soon earns hatred from all sides, inspite of ilis
haYing virtues also. It does not allow his mind to cor.centi ate
Over higher planes of thought and is always busy in trying to
accumulate and possess worldly objects.
4. MOHA
The fourth is Moha-attachment. When a certalO 01' ject \1
is obtained by a man, he gets to it and never wants
to part with it. Property, family and his other belofigings and
possessions attract him and he gets stuck to them.
S. ARANKAR or MAOA
The fifth is Ahankar or Mada-ego. When the Surat is
brought down by sex and spreads aU Over the lower region,
this ego prevents it from rising to higher levels.
Thus all these five eT'emies arc to be subd ucd, abandoned
and replaced - KAMA by SHEEL living, KRo­
ORA by KSHAMA forgiYeness, LOBHA by SANT­
OSHA (<<aN)- contentment, MOHA - by VIV£KA
discrimination and ARANKAR by DEENTA
humility.
Stop telling lies altogether. A lier is not trusted by any
one and earns hatred from the people. Also abandon the use of
t
meat and wine. Both these items of diet increase TAMAS­
darkness of mind, and carry the Surat towards passion &:
wrath, which are opposed to pure living.
When these virtues are achieved, doubts and false fean
begin to crumble down and understanding to tread on the
right inner path will begin to develop.
;
The human body, which only is the medium for rising
to or approaching higher circles of consciousness, has to be
cleansed both from outside and inside. Por outside cleanliness
a bath with water is necessary. The Yogies then clean the
Chapter-II
inner body of the system of Neti, Dhouti & Vasti. In Neti, a
silk thread, with one end soaked in wax, is passed through
one nostril and taken out by another. The nostrils are thus
cleaned In Dhouti, a two inches wide piece of muslin cloth.
Boaked in water is swallowed by mouth and pulled out after
some time. The stomach is cleansed by means of it. In Vasli,
which is a sort of enema, water is sucked up from the rectum.
and discharged after some time. The bowels are thus cleaned.
By cleansing the nose, the stomach and the bowels the aspirant
fresh in every way.
The next step is to perform PRANA
superior breathing control and exercise. Sit in tht> Padmasana
(q<qrnOf) pose in which the legs are folded in such a manner
that the soles and heels face upwards and the spine is kept
erect or straight. The three operations in Pranayama are: ­
I) Pooraka - breathing in,
2) Kumbhaka (P\l'f)) - retent ion of breath, and
3) Rechaka - of breath.
The timings for the three respectively are in the ratio of
one, two and four. Some experts prescribe the retention
of breath outside i. c. after RrchakH and before next Pooraka.
The practice is increased, so as to last for hours, and time
in each operation is increased and control of breath developed.
It is good for longevity.
Yogies go into Samadhi for hours. days, weeks and
months. haviug been clo8ed from all sidl:s, only by means of
highly developed practice of Pranayama. The Yogies then
concentrate their Surat (attention) on the reclum and recite
the jap- KLING for hundreds & thousands of times.
Thus Ihe current of the surat, which has remained strewn at
various places, i!l converged on the point of rectum al,d thus
this chakra is controlled. This control in the deyelOp­
ment of the will-power.
30
31 T!:le Secret of
Quite a number of VOries (Sadlms as they are called in
Illdia) develop these powers, after which they do not Il:el the
changes in weather conditions. You will find them with out
covers in hard sunshine in summer and without clothings in
hard winters. Some invisible powers (Siddhies) arc also earned
by them and they demonstrate them, either for dislinclion and
fame or for earning a livin!!. These powers (Siddhiero), when
misu!led for such purpose, do not stay long with them and they
have to make repeated alternpts to retain or rcobtain them.
BUI tho!le who, do not use them for such worldly purposes,
but utilise them for their own spiritual developments, make
sharp progress in rising to higher stages of ascent.
The real seekers of the love of God do not give any
importance to these Siddhies and mC'rely bY-rass them, with the
assistance of the and [>foceed onwards to tbe ascent
for love of God,
2. THE INDRIYA CHAKRA
if>:T 'iI?fi)
The next chakra is the Indriya Chakra- also known as
Chakra. It is lhe second from below, and is located on
the sexual The colour of lot liS here is hlack mixed
with light white (or sny bl<lck), It has six petals. The Deity of
the chakra is Lord BRAHMA the deity of creation,
who stays here with his consort Savitri (TTTr"'':fT'. The elf'ment
is water. The recitation to subdue this chakra is
OM (..,ils-,).
The Yogies me several methods to subdue this ehilkra.
Some draw (sud) water through the orran and ultimately de­
velop the practice of drawing up even mercury. The recitatIon
of ' OM', similar to that of'KLil',G' in case ofGuda ChJKara.
Several hundreds of thou!>ands of timesof rerltatiol1,with c'JII!.:cn
he Firs Six Chakras of Pinda The Physical Rody
trated at'e ntioll on this chakra, results in subduIng this chakra.
By conquering this chakra, Brahmachar:ya is
perpetr<Jted, which is of great value in Yoga..
There is a nerve (NADI- i'Jr(r - in technical lanuage)
hetween Indriya and the nex.t Chakra NABHI (<JT"'l1I, which
is known as It runs below from the
llpfer llack of the neck, alongwith the spinal chord, down
UplO the place- between the Indriya and the Nabhi Chakaras.
Kllndali (cga5<11) means encircled sitting pose of a serpent,
ard because this nerve rssembles thsi plsition, it has been
named as 'Kundalini'. Life descends through thsi very nerve
froll1 above in its downard trend to feed every part of the
body. This downward trend of life is reversed by the
a rd turned upwards. This process is known as SUSHAMNA
ij'TBr) in Sanskrit language It runs through the spinfll ehord­
the MEDULA Of LANGATA or Brahma Randhra
When thia Kundalini is awakened (developed) by the
Yogies more Siddhies are automatically developed in them.
They can perform any kind of wonder. As a rule such powers
are lost a Itomatically by misuse. I he true devotees do not
worry fOI p0wers, and are always cautious not to utilise
tbem fLlr any purpose, whatsoever.
3. THE NABH! CHAKRA
1 he third of the chakras from below is NABHI. Tt is
situakd on the navcl- Nabhi being its Sanskrit name. It has a
lunls 01 eight petals. Its colour is white. Some scholars also
de<;cribe it as blue. The deilY of this chakra is Lord VISHNU
fqGl.1J). who stays here with his consort LAKSHMI
'" ­
the Goddess of wealth and prosperity. Lord SHIVA(f!ilCf) also
stays in his attendance. The element is AGNI -the
fire. The jap is HRING
32
33
The Secr::t of Realisation
Lord VISHNU is said to be the deity, who nourishes and
maintains the creation. He rests on tbe bed of the cOiled
pant-Sheshnag (ij'rq'fTlT)-JcpreSenled by the coiled intcnnincs.
Hi' consort Lakshmi directs all opuations here. The lotus is
dazzling with while light.
In the above paras, we have dealt with the fir1l1 three
Ch:tkras of PI N DA. 1 he Ani nals, birds, insects (Ie. liye only
on these thtu chakra\, It is the conlrol of nature that their
higher chakn.s - of physical Pinda arc not developed. They
have, therefore, no thinking power, or thc wisdom like men.
They spend all their lives by means of these cnakra., For exa­
mple, they cat to fill their stom8ch-Nabhi Chaba, enjoy sell
-Indriya Chakra, and lie comfortably in laziness llnd
reruse rnaller-Guda ehllkra So long as a man Is in
these thr« Chakras, he is no better than an animal. he
rises above them, he to the Chakra HRIDAYA
(('rIJ)-the which is Ihe abode or Lord SHIVA, aod
above the animal kIngdom. lord Shiva ill also as
P.I,SHUPATI·NATII (rrylf.:r ifft:r) tbe lord or the
animal kingdom.
4. THE IIRIOAYA CnAKRA
(f"! .....)
The rourth orthe rrom below, is the HRIOAYA
CHAKRA, located on the heart on the lort side of the chest.
Here is a complex of nerves, known as th': Cordial Ple).us. It
has a lotus or twch.·e petalS, or which the colour is blue, The
element prominent here is VA atmOl'phere, The
dcity or this ChaJ..ra is lord SHIVA who stays 1R
meditation a'onrwith hi" consort Gau.i (lJRt). The recita·
tion or this Chakra is SQHAM .
Lord Shiva is !iaid 10 have conquered all The deslloes
burnt them down dod J"utbed theIr n1le" all hlS
Chapter-II
body. Poison'jus reptiles scorpions elc, all
hi!> body, can do no harm to the lOld. 1 ht 'Wants anJ
dl! ires or human hcings are pOlsonoulo like these reptiles,
but when they the WdnlS lirc conquered tt.ey do no harm 10 Ihe
man. 1 he NANDI (",rift) .Sdcrcd Dull, Lord Siuva's mOullt,
llLlS silent aDd peaceful before Ihe lord. The Nandi is the s}'m.
001 (.of the Urahmandi M.1ll3 {l'JIrqrll'rr) - the universal mmd
.... hil,;h hus lItopped all it, vigoluus With the extine.
lion 01 ..... anti and Lvell then, the Lord rides over the
Nandi (uni"usJ.l mlOlI) whenever he desires-meanlOg that he
i, thc master of the mind.
1 he method orconqueril\H chal-ra is also the s:lme­
viz the recir"tion of the J tr Sol-,am, many a time, medieating
on this ehnira. chakra is subdued, all the senses
are aUlomaticlIlly controlled. are the Ganas the
army or :lHendants or !he lord Shiva, who stay in his aUeo.
dance al'd sinlt vietorv to the lor\1 in hi, praise, meaning tbat
they have btln completely suhducd.
l·be (fJ'f.T) commence meditation from this point,
the heart, which they call Quatb('r.n) in their laneuage. In the
loune (If lheir research. they have round Ollt rour more points
ur meditation. where auto· recilatlOn i' heard. and which are
l:!(lsely connected with the J-1ridayB Chakrd. Thc-y named
.IS the Ruh on the right side of the chc:.t - opposite
and rarallel 10 the heart, thc Sar (1ft), 'Orne 4 - 5 inches
ahove the heart, the Khan (*'f11) rarallel to lhe Sar and
Orne 4-5 aloH the Ruh. The next the AQFA (c:r'.lfil)
helow the throat. 1 hey dcvclop recitation at these five
i.;.. nnd ac:ordinp: 10 them, the ascent to all bigher stages
h("(ome, ea'w. whl'n Ihese rive points are A detailed
tlC"criplion· of lhtSe riye points of meditalion bas been
.!tcmpled in Ihe preface.
34
35
The Secrel of
S. THE KANTHA CHAKRA
<- "",j
N('xt above and fifth from IS the K::.ntha
Chakra, located on Ihe throat. Kanlha ml'ans throat.
It is a lotus of sjxteen petals. Hs colour is dark bluc. The
clemen! prominer,l hue is AKASHA which means
space. The Dejoy is AWIOYA meaninl! ignorance­
as 0PposC'd 10 VIDYA (f'ftIT), which meam howlcdtc. Her
Other name is DURGA <1lJi) "'ho is said to be the nWllter
of the three ddlics Brahma, Vishnu and Sbiva. The
flciUllioll (Jap) of this place is 'SR1NG' (m).
TIle Iwo Gunas (lJ1!T) Rajas & Tamas (nrn.(flI'1l') Arc
dominaling here. When "these GUllas flow towards the heart,
the mind is carrid some times lowards good and sometimes
towards bad deeds. When lhey now lawards Ibe I".... cr chakras
i.e. Nabhi, lndriya & GUda, Ibey produce anger, deSIres for
ealing, Stll:, Ic[hargy etc. Clc.
The uni ... ersal now ofCurrent, say the force or creation,
ha. been divided into three major divisions viz Sat08una
(Jtl'l'l1r
1l1
), Rajoguna and Tamoguna (ffq'nr-r). The
Satoguna, &ltwa ('«f<l) or Sata (lJCf) is divire, pure and
brii'ht. The R,\joguna or Raias or Raiu (1.) is the
main item of creation and is always aclive The TnmoHuna
Tamas of Tama (tf'ffi-a'lJ) IS salanic, dark &. Impure, slow
and idle.
Maya, the Nature, is of two kinds viz Shuddha
Maya .."') & Malin Maya (.r,," .,"'). Shudhu
meaDS pure, ""hile Malin (lJf:ror) means diTty. 1 hey are
also Laown I" V.dya (knowledge) aod AWidYB (iillloraoec as
Chapter II
npposrd tn \..nowledr.cl re'r"Celhely, Shuddha Mava com­
mences hom the 61h the Aajl:}a Chal-ra
1 he Malin MIlYIl stn\s in the kantha the thro.lt. and dirCCls
lhe func.:tionin(l of the three powers vil Shiva In the hettrt.
VIshnu in the navel and Amhma in the creative organ,
three powcn create, nourhh, maintain, prottet and Je'troy
the erellion of the uniyt>r<;e. The centre of origin of these
rowers is Ihe lhroal" which IS the headqu,lfters of goodesl
AWlIdiyll. or \IJhn Maya.
The mt'dirlltC" over Ihis point ofthro3t witb the
n:citation Shrinp (l'..Jt:) to c('nqucr this (mh chakra,
6. Tllr A,\GYA CHANA
("'''' ..'OJ
Then co,"c'f the sh.th c.:hakra from below. known as the
Angya It is located above the cyC9 betwcen (he eye­
II.hout an inch deep in the head. It has II lotus of two
pelals and it'f colour is dark brown. H h the headquarler of
the soul. While awake, it sla)s here..... hile asleep it descends
to the throat. where., in deep sleep it descends to the heart.
The currtnt of life. i'l eon"erged on this centre (rom the
ch,,"ras above, and spreads do.... n to lower ehakars and to all
over the physical body
lht stays bere wilh the Pindi Mana tbe
phY'ical mind. Saint Kabir has named lhe soul as Saga
(.l"f)--Ihe white do\'(' nud the rhysical mind as Bhanwara
(-qlu) the black 1 he dove rcpreseull> the soul, which
is white and clean, .... htle the black wasp represent!. Pindi
Man8-lh(' ph)sical mind, which is black and di,ty, The high­
est reach of the physical mind is uptO Ihis place and it doe,
not I!0 \\ hen the AATMA (soul) travel. above, it is
by the DTahmandi Mana (WVf1'itmf)-tbe
mind, which is pure.
36
37
The of Reari- allon
Here IS an imrorlanl theory to be CXf All thl:
fiyc ehal-ras below, arc physical and Ihc of
and conquering them is a part of Halha Yoga
llalh. means insistance. The path ofsaiols i!) thaI orlne lo\-c
of God hatha or insistance has no plat'c. 1 hey simply
s«k the love of God & nev!:r or indulge in on
an' thin!! Or point, whatsoever, rather leave fHrything 10 rhc
will of God, Ihe Supreme. They have. therefore. rult'd out
the c1canll/inj:! Ihc IOIWer chakars vi;,: the hearl, the navel & the
,wadu. 1 heir theory is Ihal On meditating on the
chah., and cleansing it, all the JOy,cr are
alld conquered, automatically.
Yel some of the saints, sufics in partiCUlar, have inlro­
duccd the cleaasing of the heart. the Hradaya chak,a berore
10 Ihe chaha. Their experience is 111Ul when
heart aJongwith lhe other four, in all fivf'. as delai cd in
the prdace. are cleansed the ascent to the Aagya chahn and
above, gets easy. The sufi saints have therdore, rre!cribed
the bC'p:inning from the hC'art. Their theory is that the Satguru
MURSHIO (1!r'fi1:). as they call him, should be capallJe of
lining the disciple from any slaFe (lower) to the
1e
w
els. And hcausc the Siddhies (invisible powers) do not
appear by meditating on the heart, is no dirli(:ult} or
hurdle In it-rather the lower chnkras arc also subdUed u)ily
and simultaneously. ",hicb render great help to Ihe discrple
in to higher levels of the lowrr roundalion
having he..:u strengthened.
'" the present times, the ap:e of man has been limited
and he bas glOwn weaker also. He has not enough time 10
adopt the tedious ascent or the soul from the Guda Chak ra
to Aagya eha!.:"., which needs quitc a lot of time and requires
tremendous emrgy. When the present lire ends. he does Dot
ChapiN II
get the hoj)' lr a hu ntt"l heing e:nilv no t every time. The
soul has to itO rou IJ the eirel.: or and dl!lths in the
yoniell accordint! to the past deeds, result
or which to be in the normal or n'lIUre. It
is theferOle, uncernin, when the sC'ul will return 10 the human
(nrm and hOlly. The s.int», thcrc!t)lf', lhat one should
seek lIlion wilh the Supreme Soul, wh;h: in the human
hody- jf nOl p.>nible in IIny other body. The)·
ndvise 110t to plC('rouS Illne or lire in toiling over in
c'lnquerinl!: the lower c1l<1kralll. but ipare time and energy to
r.. nch hir.her nnd higher IR the- lim: .tvdilllbic tu him dunng
this very life.
1 hey. Ihererorc. leave the Inwer Chltkras and start from
the si:ttlt - Chakrlf.. or rr)m fOuflh-the Ilrallya Chakra
in of SUII Slunts. in the Chapter of Hrada)'a
Cllakrll lhe lower chakln5 are aUlomatically contrOlled nnd
deities with their atlendanlS and powers arc
also eontrullcd. M,tny kinds or invisible mira/,.'l.Ilous powers.
technically I..now" as Siddhis come under the
command, but the soul does not gel peace and solace. One
whco falls a prey In these siddhis, soon duccnJs to the lower
chakras. and is n,'ver able to return to higher ascents.
Tllio; plAce \ iz the Aagyll Chakra, is the highest, where
a Hatha )' ogi can reach. On reaching here, he
feels "atisfied a"d pc" confident that he h05 actually reached
the p.oal. 1 he religions and f.liths of the world also, have the:r
hi .. he"t appr"'3,ch only uptO lhis plnce. Some termioale even
below in the lo"cr regions SIl;nlS their ascent rrom thilll
place and their hip.hest apPloaeh is to a place-the point of
desirelessnen. When one has 1'0 wants anu desires. he stays
wholly al the will of tbe Supreme Lord and remalns contented
tberc.
41
40
The SeLrct of ReaJi,ulioG
Jamp is available. Shivanclra i" ilself illumin.lted and does
nOI require the aid of any kind, The ANHAD (qifWit)
limitless or correctly ANAHAT; continuous sound
is heard just as thai of a creeping 1n5r:Ct or tbat of
a
The SOund heard at this stage is said 10 be ANHAD
which means IImitlt'!>s, but Ihe word AN HAD
Ilppears to be a corruption of the word A NAHA1
The meaLUllg of Ih,S word is. explained beluw :
AAJlAT Sound produced by striking
ANAHAT Sound produced wilhout striking. ,
The former is sudden and fades away ancr iomcllmc,
while the latter is continuous, wJlhout rcJ)ttltioll of the
strike. The Strike of a bell is an example of Ihe fonner­
AAHAT, while the continuity of Ils resound for Somclllnc
can just be explained as an incomplete example of the lutter,
which is not comp/de because it fades away after some time.
We can however, undrrsland it with an inadequate example
of the SOund producfd by a moving tram car or un
plane, not that of the engine or trad, thut whieh
is produced by Ihe smole erupting from the chimney Or the
force of movcment (on the tr3d). If at all, we may be able
to hear it, the SOund produced by the rOlalion or re\olutioD
of thc earlh, \\bicb is "'ithoul break, ('an be an appropriate
example of it.
When lhe Atma (SOUl) travels above the Shivanetra
II enters the TARAMANDAL (aTHqlJ:Ji'f)-the land of
slars-cosmos-where all the Suns, Moons and Slar stay. This
Taram1l.ndal is to be crossed, and passage onwards is tbrough
Cbaph.r - II
a very thin nerve which is known a'J MUKTI-DWARA
('lJfffl W)-the gateway WilY of liberation. It is as thin as the
eye of a needle or say one tenlh of the dimension of n mustard
St'ed. The wan's mird Ir8vcllirg up wilh the Atma-the soul­
is as as an elephant. This elephant has to pass through
the eye-of-thc-ocedle point and then only the soul is
entd(d to liberation.
The Sat-Guru will help ir. the door by ltans­
for mini your mind illlO $0 thlll nnd small, that you will find
door male than enough to cross to and fro aDy
nun,b.. r of limeS without dirficulty. lie will convert your
JllNDI MAN (f'T
Q
l'-'l'i'f) into BRAHMAN})l - MANA
(rolQ... 11li'f), \\hich is mir.lItc. This is .... h)' saints sa)', that
this mtlktidwarn carnot be crossld without the kindness and
help of the Sat- Guru. 11 is, therefore, \cry necessary that
the Aspirant Ihnuld secure lhe love, lindness and favour of
the Sal-Guru by his implkll faith, devolion and seniee to
111m (the Sat Guru). A complete surrender of lhe aspirant
to the Sat'Guru, will work \\onders.
De)'ond this, thtre nre Ihree routes of whieh the
simile is Ihe lRJVrNI (f'«m'T) of Prayag (lflnlT), a con­
fluence of three rhers, the Ganga, the Jamuna & the
Snrasvati (Which is inviSible). On this point is the true
Triveni or the Saints. The \\3Y throurh the Ganga is
straighl. The way on the Icfl is usually adopted by the
yogies. There nre Riddhies & Siddhies prominent in this
route and the yogies get entangled in them. Thus tbey are
oot atlc 10 nach the destiulian. The way On the right

42
The Secrf'l of ReaJitation
passes through Vast patches of lands. The way of saints is
the middle one (the Ganga). which gau s,raigln and should
never be abandoned.
The description of the six chakros of the PINDA­
physical body. ends here with the SOUl along with the Brahmandi
mana ll'Of) lhc unhersal miLd-having crossed the
MUKTIDWARA C:rt). It gets liberation fron.. the
cycle of births & deaths.
The hither chakra, transmit strcDgth and pOwer to the
lower cbakras of Pinda. The Aagya Chakra gives pOwer to
all the three lower chahas viz the heart, the navel and the
indriya chaklOS.
,-----
CHAPTER-In
THE SIX CHAKRAS OF ANNOA & BRAIIMANOA
fn the forgoing chapler, the crossinll of Ihe rirst sill:
Chakms (stages) of Pinda by the soul ha!> been explained. The
ascent orthe physicill Chal-ras ends here. the Angya Chakra
being the highest and the last of them. Asccl't to tbe minute
and suhtle stages commenCes after crosslIlg the Muktidwara
(llfQr'{), the door of liberation. After crossing UIC door
tbe soul is relieved of lhe usual circle of births and deaths.
Dut still il has a lot of way to go, so as to reach the goal of
reumon with tbe Supreme-Soul.
7. THE SAHASl RA-DAL-KAMAL
("l'" .,. ""',)
The nexi Chakra now rCAched, is the Sahastra Dnl Kamal
the lotus of thousand petlh. It is scventh from belowanr!
located above the AlI.g}n Chakra towards the bacl side' of
the head. The light herc is very profuse and dazzling, a.... if
thousands of are sheddmg their light. 1 he thousand
petals of the lotus nre emiting and spreading light all round,
nnd transmitting power for the maintenance of the three loku
of tlte pinda through the Aagya Chnkra.
Ten kinds of tunes llre being played here. Their sound is
very attractive and re!emblcs Ihnt of gongbclls and conohes.
With the help of this very louod, the soul crOSSeS the lOwer
Tellioos to reach this stage. The Deity of this Chakra is Lord
Triloki Natha tbe master of the three lokas. He
is also named as Niralljana (f;r{S;jf;{).
44
Secrl:t of Re:dis:\tion
The 5QllI feels by the vision of NiranJana
This is the bighest place, which au aSlJir.\nt,
practising Pranayama can because lhe
Prana (breath) has no approach Cnid"ka:>h
cosmos-which ends here. Thl'Y arc, therefore.
not aWllle of the spheres above. The 01 Saha'lldd.tl
Kamal is so vast tbat if I!l> de:>cnpti•.m b allempted, it Wit
COver Ihou:>snds of book•. On re.tehing here, the aspirant nilo.
Ioclf is able (I) see everything in delail.
8. THE TRIKUTI
(f':fi \)
The next to the Sahastra Oa! Kamal is tbe Trik\l'i,
eighth from below-a lotus of f, ur pelals with red light, like
tll!!.lof the rising sun. The recitation is 'OM' Nr-g:) and the
sweet sound of Mridao{!D. and of low thunder
recite the WOrd OM continuously. The element prominent
here is a mixture of waler, air and fire in an .lbslract form,
the location is above Ihe Sahasra-Dal-kamal.
The way to Triluti is very very narrow and passes
through II curved tubf', which the saints call Bunkanal
meaning a curued passage. According to the medical
view, there is a semi-circular nerve in the inner part below the
two eyes by which the two eyes are connected at the upper
end. It has its own light. It is (,. nown as Optic Nerve. If
this is disturbed or there be any obstruction in it, the sight
is lost. The saints have possibly Darned Ihis very nerve as
Bunkanal The new moon-being semi-eircular
is a metaphor for the Bunkani:ll. Similarly the diamond
studded bow of Lord Shiva (reference the Ram!l.yana) being
semi-circular is also a metaphor for the Hunkanal.
Ch,lpler-11 (
4l
The Kl,lI ('fiR) the timr, is the lord orthrce lobs of
PIOda viz ShlVlok the hcart, Vishnu 10k-the Nabhl and Brahma
10k-the reproductive. In Chri.tilln and Muslim literature
(holy It named al> Satan, He has kcpt the souls­
in Ihesc thrf'e IOka., a!l if connncd in the fonress.
When the'ioul rC'cotlf'cts the real master-TilE SUPR[MB
GOO - il 1('lIrs th.. honl1are of Ma}a (mind) and lnd,iyas
(l.fzq) - •. and to proceed 10 the land of the master
in Dn\'al (<nfm hI') the land of kindn:ss and
henevo'ence, leaving behind Ih\l lower it is Ihis K:'lal.
who prevents the SC1ul from doing so. He threauns and in
eVf'rv way by orrering incrntives lind making use of
nil of subterfuge, (rcaus hurJln and does r,ot allow the
procf'ed towards its gonl. At some place, RhoSf and
evil threall'n by awe·inspiring sceenes. AI other plact's.
benutiful damsels apj.Jear to pcrsund.: wirh several other
of indWI ments and so 011. But ir the aspirant chngs
finnly to the divine name llntl the Sat·Guru's guidance is
available to hirJ1, all rhe hurdles fade away and disappear in a
moment. The Silt-Guru does not allow the aspirant even to
stC'al a glance towards Illese inJuccmcnrs and per.suations. He
lIh(luld po on reciting the divine name with implicit faith in
the Sat-Guru and procted confidently the goal with
the perpetual assistance of the S"I.Guru
Lord Buddha, when silting under Ihe Bodhi lree for full
days, without food and drmk and wilh a firm re!olve
lor manifestation, also met similar inducement, and hurdles.
The heavy thur:der storms wilh torrential rain, evil spirits and
ghosts, Ihe beautiul dllmsels, the orfer of Riddhis and Siddhis
ctc. etc. could nol move him away from his resolve. Several
Bhaktas (\lffi1 - devol ee" had to go undor similar trials and
their deseriplJOn is available in the religious books,
--
46
47
The Secret of RClllisation
Saints have dead wilh this very subject in thclr own
peculiar way. They say Ihat the almighty God the supr... me
Father, is the lOrd of all creation and his Sbak Ii (mm-) _power
The Mother Nature, directs th.: functioning of the
\lIliverse. She sees and examines, which of the Sons of The
Father trUly loves HIM. and dO<'s not wanl anything else
except the ONLY ONE. She therefore, pUis the aspir,nt on
hard trials 10 sec wh('ther he really loves lhe rf'al Masttr or
can be carried away by inducements and or can re
scareri away from the Master by fear. But when the aspirant
himself a true Jov('r and passes Ihrou,l!h
hurdle, and lests, she comes to his help, moves aside (10m
the path snd leaves the way for his advancement. All his
worldly are after ud fulfilled by the
Mother and he not to worry on this aCCOUnt. He then
proceeds srecdily towards the Supreme Father.
According [0 saint Kahir, there is a small well in the
sp ce of Trikuti, 01 which the mouth is downwards (i. e.
reverse), symbolising that the aSpIrant, who has reached lhl3
Slate, has 00 desires for worldly objects. He drinks the nectar,
oozing OUI of the well to his fuJI while Ibose who
have not accepled a Sat-Guru, or accepl(:d a false Guru, always
hanker fur this Godly bliss and their hearts ever remain shrou.
ded with darkness.
He, who has reached this stage ofTrikuli, does nol return
to thi, RhnvaS8E!Sr (1f<fflrn) - Ihe sea of misr.ries viz,
this world nf ours. Hc goes on travelling upwards and asccnds
higher and higher from this very place.
The place of Trikuti is the treasure of all knowledge.
All creation below this Trikuti is destroyer! at Ihe lime of
J rlllayn (ll\,<l) - the deluge. 1 he souls reaching here
Chapter-Ill
conlinue to progress onwards like the rising suo. The
a'pilsIH. who has reached t"is stage of Tlikuti, is a true
Sadhu - having completed his Sadhans (RfQOlT)­
penance and wl.>rship. JI is very very difficult 10 reach thIS
pillce.
Saint Kabir ha, described it as a fortress. In ordu to
reach the llSpUa/H has [0 cross nine gates. The tenth
gate -7 flkuti is locked. Thi, is the of 8rabmaod and
beyond this is Parbrahm {lfltJtP'}. The 'iiectet of opening
thill gale viz the key, is 1cnown only to lhe Sat-GUill of the
time and he arOne competent to open tbe lock and point out
the secret 10 the disciple. He opens this gate. offers darshao
(crwor) - a glimpse, in a Kashfi manner to Ihat disciple only
On whom he is kind. Kashri means where the Sat-Guru has
used his own rower in lining the diciple 10 this stage and
offering and without imolving Ihe effort 00 the part
or Ihe disciple. The disciple, then having karnt the secret of
the lenlh gate, reaches fhc "cry place by means of his
own efforts. This c(fOtl IS named by Ihe Sufics as Kasbi
(m'I) .
The gnlcs referred 10 above arc ghcn as below'
(I) Lye3 _ Two
(2) Earl _ Two
(3) Nostrils _ Two
(4) MOUlh _ One
(5) Reproductive _ One
orgnn
(6)
On'
lotal
NIne
48 The Secret of RC:llisatioll
SOll\e saints have deseribed the 8$ ekven Tney
include Nabbi, as one of the g tes+lhe Trikuh - come to ele"en
ID place of tcn.
Gates meao paSJI8ges from inside the physical body to
outside. It is said that when (he 50u1 leaves Ihis body, II
through one of these gates. In case of salDls, it passes
through the tenth gate named by the saiou lIS Oasham·
Dwara meaning the tenth gate.
Before the nu,t (molh) ehaha is reached, there is one
mOIC stage afler Triklolti. as the Shvet Sheon}a
(",J'f I!!..q) meaning the 'White zero. It is also known as
Arndtsar meaning the lakt: of nectar. 115 another
name is Man S"tawar (OfT"," where swans reSide
and they IIrc fed on rearls. The speciality of these swans 1:1
that if milk, wi.h water, is offered 10 them. theY
would mil'" and leave: the water. When an aspirant
reaches this i e. of Hansa swans or Param
Hansa ('nlJ he developes Ihe quallty of discrimin:uioll
and JlClcpts only "'hat is rcal Hc thu; luves all that is
WI!. This is whal is mtant hy milk from water by
n swnn. On this stage, the soul mixes up with other
souls, who have earher reached this Slage of HaRsa or
hansa. He is fed on nectar and allainsimmorlality. He bc(omes
Nirmal (fOfli 't) - spotlcs; clean, and all the auri­
butes of may" (ltTlff) - It i, the time. when he
acquires true knowkdge. He now knows that there is a God
Almight) and [elS impatient 10 sec and get uniled with
him.

49
9. THE SHOONYA
('!,q)
The next ChaKra above Trikuti and ninth from below is
the Shoonya ("!.Hr). Shoonya means zero or say vacuum.
This Is a lotus of SIX pttal" The sound of this plan: is lbat of
kinrery and Saran8 (fllfilftt and Fiddle - and is
very attr.ctive. It js continuously heard here. The recitation
is RARANKAR (-n;'1fn:). The dazzle of the Atma (IOUI)
inCreases 10 an extent that it is equal to twelve suns
blazing at a time.
SUfi saints call this stllRe as Khala (l'RT) _ empty.
'They have explained it as ADAl\l(\ltlJ)-non-cxistent or Nest
(it'Hr),·nothing. Yel there is u.istence al this stage of 5hoonya.
necause it is of the knowledge of existence. the word
Shoonya has been appropriately used and so are tbe alterna_
livc names [livcn 10 it.
The loul, lhough so much enlightened bere, can not
travel upwards of her own accord. The help of the Sat.Guru
is. therefore. necessary to reach the nellt slage Maha-Shoonya
('IV '!"') .
10. THE MAliA SHOONYA
('IV ,!",j
The next Chakra above Shoonys, and ttnth from below
Is the Maha ShoonYa (lfJf't.ot1) meaning absolute zero. Thc
!otus of this place hal eisht petals. There are two islands also.
Their nameS, liS given by the saint., lire Sabaj - of ten
petals on the left, and Aehinta (1ffimf)_ or twclvc petal.
on lhe right. 1 here is no light at 'his place, but tbc SOUls
ruidtr@ here hl\c Their own light (of twelve suns each) and
1bl'J hel DO diHitUlt). Here I, Ibt reilD of spotless clean Ml;4ya
J
so
The Secret of
Such uquisite is the beauty of Ihis place Ihat tf"e
soul does nol "ant to leave it. The can not PfOCCfd
upward,. be fully merges his entily into Ihe Sat· Guru
alld tlansforms himself into SHABDA - recitation. 1 he
Sal-Guru, when kind, merges himself in Ih.:: aspirant, trans­
forms hUll info Shabda and leads him 10 the upper
rClions.
Mosl of Ihe Rishhis and rainls,
alfo all.ined Ihis slage of Parbrahma (tJTTq:J). }-.ul could
nol [0 bc)ond. due fo tI e lack of guide to show them the way
onwards. Th('y have no inconvenience here and are happy
with the beauty of tbis place, which they enjoy most. But they
can not p,o up. Their Guru could Jcad thC'm uptc this place
onh, for he himself had no approach beyond this stage. That
is \Vhy a Sat·Guru, who has approach upto SACHKl-JANDA
- the twclveth stage - should be searched and
accepted.
In addition to tbe two islands of Sabaj .. nd Achlnta,
there are five very t'!ig palChC3 of land, round in shape. Eath of
them it bigger than the earth we live in known as MRlTYU
LOKA Rtifi) - the land of birtbs and death.· as
pared to them, is only a drop in the ocC'an, The five Mandai.
- as they are called have a Brahm (qr)_
director, in each. There arc four other mandals also, of which
the secret has not been revealed so far, by the saints due to
some reason. The aspirant who reaches the stage, will automa.
tically know about them. The souls residing in thesC' pdlehes
of land are known as Bandiwans (orM:r.nll'), and as Slated
above. have 00 inconvenience here but they can DOt go up­
wards. They entreat and requesl the SOUls, beina carried up­
",aids flom Mltl)'u La". by saiots to help tbeir upltrtmcot
.chapter-III
'1
olso to the s:tints. The sa;nh havt all powers and are capable
of carrying up these sollis aha, if they M:C'.
11. TilE BHANWAR GUFA
..t)
The next chftk,. above Maha<;hClOnya anJ eleventh from
below is Bhanwar Gufa ('Ii'n f{qjr)- the circUitous cave.
"11m is the to enter Saehkhnnd. Saints call it the
land of Soham (R)e:S=)-meaning "So am I". On seeing the
THl:. SlJPREME lJOO-the drop, the soul says
"I alia Am a part of it-the difference is only". Sufi
ninu cull this land 811 of Anahoo which ulso means
'So am I '. The sweet sound of flute is always heard here.
This is the plll:ce of MAHAMAYA the great
mother- nature. Mother nature once again holds a tesf. The
Alma which is part of ]'.rmatma, desires to
merpe in the Paramatma the whole, its origin. the
Supreme Being. But if there be the minuttst IbroUd of in.
firmity left with it, the !K)ul can not erollS the barrier. Hero
ulso the kind ilrace of Sat. Guru is needed in crossing over to
the Sachkhunda. Hiph mountains stand on either side and the
paslBge is through them. 1 he liberated solll" devoid of all
attachment (Of Maya) what '0 ever, roam here freely Inrt with
all ease. Here the Sat·Gurus hold theIr DARDAR (If''(i('H)
celestial gathering.
AccordIng to saint Kahir this region has eighty eight
thousand (88,OuO) islands and many devotees live here. The
lIoub hert are compared by him with diamonds and emeralds
""llIeh shed light. For compatision nothing on Our earth
,. morc valuable than these i. c. diamod. and emerald
t" comp,arc wlIh. Hert tbo 50ul i. an effulgent (self.i1luminato)
32
53
The Secret of Realisation
entity and being ",cry very pure and unstiachC'd it COflSlder.
iadf as the image of the Supreme Creator.
11. THE SATLO" OR SACHKHAND
(U<\..r..-""",q)
The next Chakra aboYe Bhanwar Gura and tWt'lvelh
from is SATLOK or SACHKHAND
!loth these .. ord!> Il"can ··the land of truth". Sufi saints ha\e
named it 15 "Ml.QA.M.E·HAQ which also mesn,
tbe lame. Nothing can be compared ",·jlh it, and nO word­
can dClCril'c the buuty and grandeur of this place. The frag·
ranee emanating here is ovcr.""he1mingly sweet. Just as a
sweet fragrance is pkasanl to the mind, similar is tbe pleasure
of this place - though this is an inept cJI.8mple. The place is
so full of peaa-, love and affection that no instance can be
found in this world to compl'lc with h.
The Iigbt of the soul here increases the equal of .iAteen
suns blazing at a time. The sound of VEENA (;fhuT), beinl
played here, is so melodious tbat it is be}ond comparison.
Sainls like Guru Nanak anc' Guru
tbe place 8S the Darbar of the True Lord or Creation and
named it as SATlOK or SATDHAM - lhe
place o( absolute truth.
Neither birth nor death, neither joy nor sorrow, eAists
here. 1 he Atma (soul) merKes in the Param - Alma (IJtatl'Rl)
the Supreme Soul. But the sainls say that even after this
union, the unall8ched entity of the Atma, continues. Saint.
have given the name of thr lord of this place 8B SATPUR USll
meanIng the TRUE EVER EXJSTEJ\ T LORD.
Crares of suns ard equal number of Moons together, call 110t
equal Iho light eman.ting from obe tbin bair of tbe
True Lord.
Chaptrr -III
The HanS8.S (Swans)-meanig tbe liberated 5O:1ls
without attachment, alway. remain in attendance and
service of the True Lord. The souls who desceDd from
this place 10 the MRIl YULOK (our earth) for liberating
the souls on eartb, arc the true saints. They are the
liberated souls aod are capable of getting liberation for
others. Such Guru(, when kind to the disciples, lind love
him, do favour to him, and lift bim (disciple) to this
high sUlge of Darshan (m) - true vision in the WAHB[
(....{1'''I') way. The disciple, when he reaches these heights in
the KASBlWAY (W) I. c. by his own eITorts,
himself becomes carable of raising people to tbese high
Itll,llCS and reaches the stage of Sat-Guru himself.
55
CHAPTER-IV
THE LAST SIX STAGES OF BRAHMANDA
8< PAR BRAHMA

Saims have been able to drscribe tbe low::r Chakras, yet
the: detail' of Ihe !a§t three Chakra! in chapler III. could not
be furnished as clearly and in a detail as In case of tbe culter
Cbakru. It should have heen poniblc to more details,
if we have had words in our language 10 expru, them. The
description of the subsequent three Chal..rns of Brahmand and
Par Brahms (1'l\fTl'T-lfTl; qJ) viz the thirteenth,
and fiflecnth is shorter, our laoluage being deficient. In
case of the last three Cbakras viz the sixteeotb,
and eighteenth, the sa;nl! have not been ahle to say anything at
all and have, therefore, declared them as '!"Cre!.
13. TilE ALAKIIA LOKA
(""" <ffi>)
The thirteenth Chnkra from below, next higher to S"ch
\:and is Alaklta taka ""'ti). The word Alakba mcaD.
invisiblc. It is the place of Alakha Purush Whcn
the a'pirant reaches Sachkhand, the True Lord sends him
upwards by givinl him powel'1 to llscend The light of the
Alnkha is so bright thnt even if thousands of crores
OrSlInS, and moons shine at l'l time, their radiance could not
compare with the light emanating from oDe single hair of the
Alakha Purush,
Chapter-IV
14. THE AGA\1A LOKA
("." ''''OJ
The fourteenth Cbakra from below and above the Alakhll
is Agama Lokll (trqq" mll'i'). Agalll3 means unappro.lchable.
Lord of this place is \onown as AGAMA PURUSHA
The Slunts say that if tens of lhousand crore"
suns and moons !ihinc at 11 time:, their radiance clln not equal
the radiJ.nce emanating from one single hair of the Agama
Purusha.
15. THE AI(.AHA LOKA
("'"{ ';;0)
Tt-e fifltenth ehakra from below and above tile Agama
toka is Ahha Loka The word Akahn mean.
undescribe3ble. This is the abode of Akaha Purusba
or Anami purusha (Wfrsft-if:'f)· 'Anami' means without
name. The only one who reaches there, can know and expe­
rienoc tbis stage. It has nCllher a beginning nor an end.
'The SldeeD, Senntecn & Efahteen Cbakru :
M already stated above. the next three stagel viz the
sixteenth. seventeenth and eighteenth from below, have been
described by the saints as ,cercI. No information about them
is available.
In these three cbapters. n. 111," IV. II detaned descript­
ion of the Cb!lkru, has been attempted. For the facility 0 r
our Raders. a statement in Table form, has been compiled and
appended as a part of tbis chapter IV.
36
37
Statement !!howing the !!tages of the upliflment of the
.prituaJity.in a I,
S,. Name of Lacs- No. Colo-
Recita· Ele- Funct·
No. the lot us tioo of
b' tion ment ion
or Chakra
pets·

Is
1 2 3 4 3 6 7 8
'1
1. The Guda The 4 Rcil Kling Earth- Elimina-
Chakra· Rectum
tion
Mooladbar

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

black)
I
lout frorn the lower gran levels to tbe highest level of
columnar form
Deity Mantra Remark.
9 10 11
Lo,d

When this Chukra is subdued by reciting the
Ganesh word Kling, the deity. Lord Ganesb, his con·

and his sorlS Riddbi (abundance) and Siddbi (invi­
two con- .ible powers) arc also SUbdued. The aspirant
sort••
lets a good .tart.
Riddbi
aDd
Siddbi.
Lord orr'! Lord Brabma is the deity of creation. Wben
Brahm. 'j'f: tbis Cbakra is subdued by tho recltat!on or
whb tbe word 'Om' - celibacy b perpetuated
hi. whicb gives .trength for the ascent. Whcn
the KundaUni, situated bthlnd tbis Chatra
000""
Savitri in the lower intestine, i. awakcned (by .ub­
duing these lint two ebabas) invlliblo
powers aro doveloped automatically.
S9
11
4. The Hradya The
Chakra Heart
12 BlUe
Soham A loms·
ph",
Onlruc­
tion

Lord
Shiv.
and
Gaud

'!{.
s. The Kantha The
Cbatra.
throat
6. The Aalya he
ehakra. Fye.
brow.
16
2
Dark
Shrinp: Sp:tce
blue
(f...,)
aay
Blackish
])Iue
Dark Anhad
Brown (""l')
Control
of sound
waVCI

I
Dur!!a
or
Avidyll
(il1oora•
nee)
.wr
"":

'"''
The coil of intestines represcots She,h Nag
(1 he buge serpent) functioning as a bed for
Lord Vishnu aod hIS consort Lekshmi
dire;ls fhe operation of mAIntenance of the
universe (Ihe body'. ThiS 10lus is dJzzling
with white light. All living being!. in crcaliol.
except humal s live on these three Chukras
ooly and never go above them.
By reciting the word Soham, as in previous
Chakras, this Chaha is subdued. Tbe
result of subduing it is that .11 the sense
organs come under direct control. This
Control helps in concentratinll the mind for
funher developments. Lord Shivll is said to
hnve burnt down all deliru "ad bas full
control on his universal mind - tbe Drab·
mandi Mana.
Accl)rding to tbe Sunes, there are four addi.
tional points of meditation hele viz Roob.
Sar, Khari and Aqfa•
Goddess Durga i, said 10 be the mother of
the three deities Brahma, Vishnu, and Shiva.
The Sufies name for this Chakra is Aqfi·
Aqfa. ]t is the abode of Malin Maya, or
Durga.
It i. also named as Shiva Netra or the Third
Tit. Sufies name it as Nukla-e-Suweda. It
is the Headquarter of the lotI, while awake,
from where Ihe current of life nows down­
wards all over the phy ical body. 1l is Ihe
terminus for the Pranllyam Yogis, because
P,an i. e. breath is dilQlvcd in Cbidakasb
(cosmos) here and docs Dol go beyond.
-
60
61
7. The Sahas­
radalor
Virat
Chakra.
1 2
8. The
TRIKUTI
or Brahma
Chakra.
Above 1000 White Sound Minute
the dazzling of big of earth
Aagya light bells
Chakra ( ' < l " ~
in the serfOf)
head.
3 4 5 6 7
Nett
above
the
Sahsra..
dal­
Kamal
io tho
head
g More
light
than
the
S. D.
Kamal
tow Subtle
sweet form
thunder of
of watct
clouds air and
with fire
recita­
tion of
OM at
fJVery
time.
8

,



--------------------­
9
Triloki
Nath or
Jyoti
Niranjan
10 11
1 he Ftndi Mana (physical mind) beiog gross,
has its highest approach upto this place.
For journey onwards it cannot go. The
Brahmandi Mana takes its place. It is
minute. The gross elements end here and
above it is all minute.
Here tbe soul gets darshan (glimpse) of
Triloki Nath, the lord of the three Lokas
below, viz the Hradya, Nabhi and Indliya
Chakras, also named as Jyoti Niranjan. The
followers of the various religious beliefs
felt satisfied on reaching thi5 stage on
seeing the profuse light and thought that it
is the highest stage and discontinued further
a'tcent. Just above it is a very thin route to
be crossed for onward journey, for which
the Pindi Man, as big as an elephant has to
be converted into minute Brahmandi Mana
to cross it- known as Bunknal. The sufies
call it Aalam-e-Jabroot. Brahmand begins
from here.
The Sufi name of this phce is MUSLASI.
Triangular in shape, it is the place of Brahm.
The soul enjoys a lot of pleasure here and
stays here for some time in comfort. Another
name of the Sufi is Aalam-e·Lahoot. It is
the place of saints, not of the yogies.
62
63
1 2 3
4 5 o 7
8
9. Th::: N.:xt
6
SHOONYA "bove
Chakra. the
Trikuti
10. Maha
Next
8
Sboonya above
the
Shoonya
11. Bhanwar Next
Gura abollc
the
Maha
Shoonya
M,)re Onkar Ab,lYe
light
the ele­
than
ments
the
the
Trikuti
three
Sthool
SUkshma
and
Kaarana
All Again
dark a place
here of par
but Brahma
tht or'ihaad
souls
B'ahma
have & resi­
·their dence
own of Brahman­
light
di soul
"f
suns
each
&. do
nol feel
in conve·
ni.:nccd
Soham
or
Anahoo
(persi&n)
resoun­
diog
sweet
sound
is heard
hefc.
9 10 11
Th:: place
of
Brahmandi
Mana+Beei
Brahma .
Its Sufi name is AaJam-e-Ha hOOl. It is a
place heyond Par Brahma where the soul
£els rid of even Ihe Kaarana (the subtle
most) element. Also known as Man Sarover
or Amritsar - where Nectar oozes out
fuselv and the souls, the Hansas (Swans)
are fcd with it. It is the place of Par-Brahma
and is aho named by sainls as the tenth
gate. The soul enjoys the- stay here very
much and dances in ecstacy. The pleasur:
is un.describablc.
The sou) gets all comfort!! here, but it can
not go upwards of it!l Clwn & has to be lifted
by the Sal-Guru. Liberated souls of many
pepole, who could nol get a Guru for regions
above, stay here and request the
souls to recommend their up-lift to the
saints, to carry them up. The saints have
powers to liberate such souls also. There
are four points of meditation here in this
region of which the secret hal'l not been
disclosed by thc saints. Those who reach
here, will automatically know about them.
The Sufies name of this place is also Aalam­
e-Hahoot.
Its Sufi namc is Alam-e-Hoot Alahoot. Souls
reaching here are filled with ecstacy & sw ing
with divine pleasure and get irnpalient to
gel a glimpse of the Supreme Creator.
Fragrance emanating here is very vefY pro­
fuse and pleasing to the soul.
65
64
1 2

12.Sucb
Kband
Sat.Lok
3 4
Next
above
the
BLanwa
r
Gula
5 6
The The
land sweet
of all sound
of
pure Veena
spri. resoun­
tuality. ding at
The SAT­
place SAT
of the (or
TRUE HAQ
LORD.HAQ
as per
Sufis).
7 8

9 10 11
This is the place of Eternal, ever· existent
SATPURSHA-the TRUE LORD or TRUTH
REAL, or that of the CREATOR. Its Sufi
name is Alam-e·Hoot. It is all spritual and
not a tin 'e of Maya exists here. Souls are
fed with pure nectar and feel very very com­
artable and are known as HAN SAS (Swans).
1 hey can go to the upward regions from here
and arc by the SATPVRSHA. The
SATGURtJS stay here and descend from
here, when entrusted with some assignment
and return here after completing the assign­
nts.
CHAPTER V
'fIlE SPEfD OF ASC EN
According to the saints, all this creal ion from first to
the last, eighteen! h, Chak ra, o:ists in the human body. The
highest stage can be reached by the man during his life time,
hy a compkte surrender to the Sat-Guru. The need of Satguru
is apparent, for he has passed through these stages and
reached the highest, by his own efforts, and is conversant with
the secrets of the MANDALS or Centres the inner
stag
tS
of ascent. He is also competent to help the aspirants to
reach the higher stages. The saints are the only secret-knowing
Gurus and unless the secret is learnt from them, the higher
stages cannot be reached.
The mother NATURE (Maya, as we caB it in Sanskrit).
the power of the initial CKEATOR, (is Ithe greatest of the
craftsmen (say crafts-woman) l:md bas created the body of man
with g.reat and in such a form that the shadow of the
six chakras of Brahmanda (and par-Brahm) falls on the lower
chakras of the Annda nnd it is further reflected from tbe six
chakras of Annda on the lower six chakras of the pinda-the
body, Thus the strength of functioning of the lower
chakras is obtained from the next six above.
According to the saints, the upwards movement in the
way of ascent of the saints has
been divided into four kinds: ­
{I) nH]:L1KA -that of an ant-a creeping
iusect,
Chaprer-V
(2) MAKARI (1Tll1T) -that of spider,
(3) MEEN (U'1) -that ofa fish, and
(4)VIHANGUM -tha.t or a bird.
The'surat' (soul) startbg from the lower chakras of
pinda takes a lot of time and energy to ascend. because man's
mind IS badly entangled ill the bonds of worldly attachments.
1 attac'hmenl do nol aliow the aspirant to proceed on the
path of r ARMAR1 I-JA grca!cst goal. He tries to
!!n upwards LUi the storms (diIUrbances) cause hiS JownfalJ. He
trics again, hut again falls down, and in this way the cycle of
,1scents and fa lis continues. Later. by the and help of the
Sat-Guru, he transcends the lower chakras SOme day. Because of
the slow sJ=ecd of ascent and falls, like that of an ant,
which does not courage at any whatsoever, this path
IlaS been named as PI PEELJ KA MARG (Fpft/1:r<ti'l-llTljo).
P ipeeJika means an ant in Sanskl it.
The neXl is t.he Makari Marg Makari
means a When the surat rises over the six chakras or
the pincla, its speed becomes that of a spider. A spider descen­
ds from the ceiling above to the ground with the help of the
thread produced in the mouth and after picking up its prey,
ascendl; up to the ceiling with the help of that very thread.
The aspirant obtains this stage after ascending above the
lower six chakras, which he had gone by the Pipeelika
margo Then the shackles of th<: world do not bind him so fast,
and he become ip.depcndcnt in his <'etion. The ascent above
the Aagya Chakra up to Trikuti tseventh and eighth from the
fall& under this Makari Marg,
On reachrng Trikuti, the speed of ascent become like that
or a fish in known as MEEN MARG (;fA ;rTfT). Meen (l{T"f)
67
68 The Secret of Realisation
means fish in Sanskrit. The ascends against 1he current of
water for hundereds of miles. Water is its element and it has
love for water. Similarly the surat ascends with the speed of a
fish, of course, with the assistance of the Guru and along with
the current of the Shabda This speed continues till
the soul crOS'ies the DASHAMDWAR the tenth
gate.
Beyond Dashamdwar, the speed of ascent become that
of VEHANG UM - meaning a bird. The seat, rather
horne of the saints is in Sachkhand, which is also termed as
DAYAL DESH home of The Kmd) by the
saints. They have the power to descend from Sachkhand at
their discretion for completing their assignment in the world
and go up to their home above, just as a bird flies down from
the top of the hill and flies back to its home OD the top of the
hill.
According to Saint Kabir, (the first of the saints to
declare categorically the stages of upliftment of the soul to
the highest level of spiritual the ruo\ements
of (the Sat-Guru) is like that of a bird. Their way is the
SHABDHA ('!1Ta) the divine name, and their place of abode
is beyond pinda (physical) and Anda (Ethereal and Subtle),
that is the Sat Loka or Saehkhand and beyond, that the
Sal - GUIU hal' given them the keys of the d00rs to Sachkhand.
lhe key dcnoles the SHABDHA - the divine name, given by
the Sat-Guru. and with the resound of the Shabdha. the doors
are flung open for entry in the Daal Desh - the home of the
kiud.
CHAPTER VI
CONCLUSION

From the foregoing description of the stages of ascent of
the soul from its grossest form of its present existence in this
pllysi,;al world, to the subtle and most abstract and minute
stage of life, it will be seen that the way to acend tbe hights
of consciousness, is not simple and C.lS y, and that it cannot be
achieved without the guidance of one, who knows the secrets
of the stages of ascent. It will also he sean that saints,
who arc the only secret knowing persons, are conversant wIth
the way and are competent to lead people to the higher stages
of consciousness. The need of the guide, the Sat-Guru is,
therefore, apparent and indispensable for an aspirant. It is
not possible to get this guidance from the books.
Because these heights cannot be reached by any other
means-physical or otherwise, and also because one has no
knowledge of the ups and downs of the stclges, as also means
and ways of ascent to them, we have to approach an expert for
his advice and help. This expert is only One whom the saints
give the name of Sat-Gur ....
It might have also been seen by our readers, as to how
important it is for everyone of us to get himself relieved of the
scheduled repetition of pain and misery in birth, sickness, old
age and death, every time our return to this earthly life, in any
'orm whatsoever, an insect. a reptile. an animal, a bird or even
human being. the standud of the soul is raised from
70
71
Ctapfer VI
gross and even subtle levels, the relief is not possible. This
rising from lower gross and subtle levels is only possible when
we are in the human body. All Yonies (tiff'flH) other than ihat
of human being, are BHOG YONIES ('IlI'1' in which the
soul has to nndergo sufferings as a re,ult at' the p 'st deeds and
it eann01 do an,·thing else to imorove Its Jot. The Yoni of a
man is both KARMA YONI ('f;.q of aClIon, as will
as RHOG YONI ('11'1' r.hf'1) i e enjoying the results of the good
or bad deeds. If ore was cs his present time and lets the human
body be destroyed in due course, as is usual in most cases. his
turn for the human being may come after a continued suftering
for years and years-may be hundreds and even thousands of
years, or more. The circumstances when he may t;omc to the
human hrdy. mayor may not be favourab'e to him for raising
himself from gross levels, The saint" therefore advise every
human being, without distinltion of caste, creed, nationality,
language etc, etc. not to waste any more time-so preciolls,
which is now available to him, but to lit it in ascending from
the gross levels and get relieved of the reperition of pain and
misery for good. A search fOl a suitable guide, a Sat-Guru
for the purpose, shall be necessary and this search may be
commenced immediately with and determination.
The saints say if an aspiJant goes out for the search
of a Sal-Guru with all sincerity at his command God
ghty comes to his help and makes available the Sat-Guru to
him. this Sat-Guru is obtained and accepled, he (he
aspirant) should act on his advice and guidance, He will have
to depend on him (the Sat-Guru). because the Sat-Guru knows
the way leading above the gross levels which neithe the aspi­
rant knows. nor it is given in any book available to humanity
till now. The ultimate stage of complete surrender to the
Sat-Guru will automatically come and the aspirant will be
convinced before-hand that this surrender will bring hIm the
richest reward.
Secrat of Rdisatioil
There have been saini, of high calibre in tnc past and
they have lifted men from level to the highest
of consc1oumess, but th.eir p.:rsonal guidance is not
tWailnele nOW for new entrants OR tltis path, wilen they are not
physically present bdore us, But saints of the Calibre of
Sat·-Gufu have always been avaHable on this earth. and it is
il'ecessary to find them out and. a liv
i
l1g Sat--uulU in tIle
human form, who only cat1 ('Cad the so1l1 to the divine pa.th
lOf ascent. TI\is guidance cannot be had from th()se Sat·-GLlrul>
who are not present. The old discip4es, who have accepted
him as theil' Sat-Guru, during the life time of the Sat-Guru,
will however, continue to set of the Sat-Guru,
even when he is Dot phySically present, New entrants afttt
their physical dis &ppCardRce, can not get gllid:mce from
them,
It may also be pointed Out at this stage that the
KAR result of the past actions-of all human
b'eings are not similar and diffoer from person to person. The
'circumstances in which they are pbced are also not similar.
It is therefore, not necessary that each and every aspirant may
cross all the st:1ges of physical, Ethereal, and Subtle, during
sh.'.>rt span of his life. There are So many hurdle" obs­
'tructions and hindcrances in tbis path of PARMARATH
greatest goal, BUt if a Sat-Guru is found out and
accepts the aspiran1 a'S his disciple, he (the Sat-Guru) will get
him across the initial gross levels atleast, and relieve him of
tIle ordeal of birth, misery, old age and death, and he (the
uspirant) will nol re1urn tlJ this earth f,.r the sufferings. This
is possible if nne crosses the first six chakras and rt:,aches
beyond the AagY1 Chakra- sixth from below. For journe
beyond, the same Sat-Guru will be availallle to him, who will
read him IJpto the final stage. But the speed of ascent, after
his physical body is lost, becomes very very slow and the
work which can be completed in human body in days and
72
Chapter VI
weeks IDlY take of years even, during which several
human souls will surpass him over and go ahead of him with
the help of the Sat-Guru.
FinaJJy. one important aspect is also to be kept carefully
in view. The stages enumerated in II to IV are the
normal stages of ascent and the description given about them,
is based on the exprience of the past saints. It is oot necessary
for every aspirant to pass euctly through each and everyone
of these stages. It is solely at the discretion of the Sat-Guru
to give him vision and knowledge of every stage or omit one,
more or even all the stage and rdise the aspirant to fhe highest
level direct by his Own puwers and at his own discretion. But
in case of those, who are assigned with the responsibility of
acting as Sat-Guru, have surely to be acquaio ed with all the
stages, so that tbey may be able to help the aspirants of all
calibres and at all stages of development, as per requirment 10
each case.
It may also be Doted that the individual aDd persona)
contact and guidance of the Sat-Guru is necessary in each
case. And although tbe capacity of the Sat-GuTu, can not be
challanged, the time and circumstance may not permit him to
pay individual attention in case the Dumber of disciples is
'unlimitcd. It is nccessary for him (the Sat-Guru) to have
personal contact with each and everyone of bis disciples and
human capacities and circumstances may, therefore, limit the
Dumber of disciples under his guidance.
SHABAD (Verses) of Saint Kabir
with Literal Translation in English
HINDI VERSION
-!lti-
IR ;1;i'i it ttmr t f
1. lfiT'Il', 'J!iTa, r"linT:,
8'6TQ, elm fln:T I
ll;;:q nTQ.fT .-r,T,
it mif Sfl;f ilTij'n, ¥Hl1
ilTHT t "
2, titift, cmr"t 00,
mmr 311m' « OIf'T3{T I
1:...", 1flro3ft,
Cffqi!t 'l<'l' ii' urn II
ENGLISH TRANSLATION
Burden of the song:
Behold your beloved with
your eyes present in the
palace (your own body).
Forget KAMA (!lcx),KRODH
(anger), MADA (Ego) and
lOBHA (Greed), Adopt
SHEEL (Purny), SAN10SH
(Contentment), KSHAMA
(Forgiveness) in the mind.
Abandon the use of meat and
wine and also the habit of
telling lies. Ride on the horse
of knowledge which carries
One beyond all doubt s.
Perform DROTI (cleansing
intestines), NET[ (Cleansing
nose and throat) and VASTI
(Cleansing the rectum). Sit
on the Padmun8 pose by the
correct method. Perform
K UMBH I\AK (Respiration
--
74
75
3. I!t:f ij\"q'Of
1l1f<;r1t' 'OT'T ;;mr ';'f JfT,ir I
h 'foT11I' <)lfr 'WI),
v.f!T fea t II
4. lfeGt:f
WW I
1fTflTil'\' If>T lln),
3lTlfom
5. IfT1ft' ate! lfi<r.r
ttif I
il'Tlf ff,J/f
fwcr ammT II
Appendix t
in and its retention.)
AKA (Release of br, ath).
First control fI.100LA"
..
DHARA (Reclum), so that
furTher performances may
be successful.
The LOTUS at MOOLeli
KRA (Rectum) has four
petalr., The reeil ation ill
'KLING' and colour RED,
Install deity GANESH there.
RIDHI (bountifulness) and
SInHI (invisible po\\ers) are
in service (of the deity).
swADU (reproductive Or..
gan) chakra has a lotus of
six petals, Find there the
deitIes, BRAHMA (DeIty
of creation) and SAVITRI
(his consort). Turn back and
strike on head of the serpent

(KUNDALlNl). The SHA..
BOA (recitation) of this
place is O.'lKAR.
NABHI (NAVEL) has a
lotus of eight petals. The
deity VISHNU adores white
Royal throne. The word
'HRING' is being recited by
the deity. LAKSHMI
( consort) lmd
SHIVA arc in attendance.
Secrft of Realisation
6. ifTern lfl'<r<:r IiTt,
fIR) mlf i;f'fr{ I
<fll:Y '{if
if1f II
7. q)nr <t<f<f <to iii lfli,
afil: QfU iint I

1fllf II
8. ffi'R lfl';;r 'i\'<T<f mfj
iiI''f llRl I
f;r3l' lfif If><:a' oliut,
;:f'A' fqW<l"1U II
9. lfl'q<;fif 'llG R<riU,
mr"l: "{'tifT fqq 1tID-cr I
"ffi1T If>"( fmllHT,
e<FfTlf II
HRADAYA (heart) has a
lotus of twelve petals. SHIVA
and GAURI (his consort) SIt
in meditation there. The
Shabda of this place is
SOHAM, The GANAS
atlendants of Lord Shiva)
are praising tucir Lord,
KANTHA (Throat has a
lotus of sixteen petals. The
deity AVlOYA (lgnorance­
as opposed to
lesides here. Vishnu, Shiva
ar.d Brahma stay in her
attendance. The Shabad of
this place is SRAYAM.
Above it is AGYA Chakra-a
lotus of two petalS. Bag
(dove) and Bhounra (Black­
both are visible here.
N IJM AN (Physical mind)
reigns her e. Its location is
behind tbe e)-es.
This is the description of
lotuses. All this creation is
contained in the PINO·the
physi::al body. Associa'e
with Saints and accept a
SATGURU (as your suide)
and SATNAM (the
divine Name).
76
77
10. Clfhl '!iT;; lili
Clfii&i'i lffTorT I
fffif t:1:'licrn: fl'f<'TT3{T,
ail" I'
11.
Pn<r OflTT31T I
f1;fif;ft ;it
II
12. tfli §iir qit c:)f,
lfi<ffl' 'itTlTtT I
m lff;lf f'f':{iJT lJTf,
trn aII
13. wf.t;;r) mf'fii'l'''r
I
1fn'T" rn,
lII1I' 9ftII' nro'"
AppendiX I
Close the eyes, the ears and
the mouth. Hear Af'iHAD
(limitless whistiing sound)
Bring nearel the l:ye balls.
Then behold the
garden.
Bring Ihe sun and Ihe moon
(both eye.balls) at one place
(i.e. nearest), Meditate wi1h
all ease (without straining),
Enter TRIVENI (the conflu­
nCe of three rivers). The
way onwards is aCross the
flow of water.
Hear the sounds both of the
big gong-bells and of the
counch here. The Sahasra­
Dal-Kamal (lotus of a thou­
sand petals) shines with·
dazzling light. Behold the
creator. in their midst. The
way onwards is through
BUNKA - NAL (curved
pipe).
Evil spirits threaten with
hideous cries. The messen­
gers of Yama (the deity of
death) are calling on. They
run away when they hear
SATNAM (The divine
name), the very name which
Secret of RealisatioD
4. f'q'q"
;rra;, \H; 'IT': T
f.rtJ.'t CliHf fir{ f.iI;ln',
\ilTt II
15. it fom m-u,
1fl:;;f' or;;f ;mu I
o:rn:r cruT ,
1\'.m: allifiro I
j 6. m9" ri't"{ f::lR 1fi!: oft-ill.
'1) tT<:lTi! I
ijfT;;r 'lITl< f1f'l' C{frQT.
;oj f"l<l 1\'T<:T aII
17. t mf.
qfo I
13\'r{,
al"lfT til
has been given by the Sat­
Guru.
There is a small well in the
midst of the space of skks,
of which the bead is down­
wards. The Sadhus, who
have a Guru drink
(nectar) out of it to their
full. Those, who have no
Guru, are without penance
and die with thirst. There is
darkness in their hearts.
At the place of TRIKUTI
exists knowledge. The
sound here is that of sweet
thunder ana of a big drum.
The red Sun spreads its light.
The lotus has four petals and
among them the sound is
"ONKAR".
Only he is the Sadhu, who
conquers this fort, who
understands clearly the
NINE GATES and who
opens the tenth door which
is locked.
Next is Swet.Shoonya (the
White Zero) where a dip is
taken in the MANSARO­
WAR LAKE. Then the
soul mixes up with the Swans
78
79
18. flfotn'T Of'" fmfrn,
orm ijf&f I
'llTif, '3f31tm:f,
'Ie '1i<rn
19. fl1o'g tm'T.
f,pr 'iIi\' GfTeT I
illTl:t1: qg '!iT2T,
II
20. 1fiCf<:f 'milfW 'I11{,
orf'ifi'f I
ilTtf ,m
It 'Ii cr\iif fif lfr'(r II
21. qJ It; IIT31T,
qj;r ijf iP' fif I
\
and becomes a Swan (Immor
tall and feeds on the neclar
available here.
Musical instrumcnts-Fidl1k,
Sitar etc., are being
here. At this SHOONYA
II
(Zero) there is the D.arIJ:lr
(Court) of the A KSII RA
(Imperishable) llRAH
Here the Iight of the SOli I I
equal to twelve Suns. 1 hl"
lotus is of silt petals here al1l\
the sound is RARANKAR.
The way to MAHASHOO
NYA (absolute zero) is vel Y
difl ieult. It cannot be reaclwd
without the help of SA'\
OUR U. Tigers, Lions Pyth
ODS are present here. 1 hI"
are the Islands of SAIIA I
and ACHINT spread ull
over.
The lotus at the place 01
PARBRAHAM has ch'hl
petals. On the right
ACHINT·of twelve
On the left·SAHAJ
petals. This is the pOSII.""
(distribution) of 1'1"
There are five BRAH M" III
the five ANNDAS. 'I ht' 11\
c' ()f Realisation
.11
7
ll'r.Tlf
"'1 Til{ ,n:orf'U II
:t 'TeTa t
"1 ,r a'li: «;iJ I
: lIT '!i,a 3{lfn:),
.i "{if G,Ofl;:r 1\
\
'IWI
31On1') ;:..-ro:,
It rr';; t'ff\i
!rlHf <nfff

II
1M a;;r'T 'll'ijf '11ft.
II 1\01; 'l''T ani I
f 'T1"U atfUliTt,
I ":1 if 1t1\r aII
"'1'1 '!iT
fld an1 ai'!'l'f I
HI 'Htl <;f<f;: f{f;: "lIlT.

RRI\HMS are un perishable.
There arc four other places
which are secret. Among5t
these is the Darbar of the
PU RUSHA of Ihe Baodivans
(the name vf residents here).
Now come to the confIurnce
of the two mountains, which
the Saints call BHANWAR
GUFA (The circuitous cave).
Swans play freel) here. Her
the GURUS hold their
DARBAR.
He re is the Creation of
eight thousand i-lands
dec, rated with diamonds,
em"ralds and rubies. Murli
(Celestial flute) is
nually sounded here, The
tune of SOHAM is resoun.
ded here.
When the limit of SOHAM
is crossed, tbe territory of
SATLOK is entlred. The
fragrance here is so
dant and profu<e that it
cannot be measured.
The light of the soul here
resembles that of 6ixteen
Suns. The unparalled sound
of VEENA is heard here.
1111
80
81
26. '1\"Wc;;f 1fT'!
T': 'lR <'l'lirt I
'tIlT fllf Q;q;" ff
TiTf II
27. arm mf,
q <til 1l1t I
aror;r 'tIlT fllf
iSR'fflf R\!T'U II
28. lfmi 3T1flT l11':;rT.
ar'll1' GTi:tr <f.t 'U:;rr,
<If"{iA' W -UII m:;rr,
llllTlf am<:t II
29. O'm (ofT'1\" t
aRT"') (flfT t I
;jf) 'llrit'lT
tt-;;T "''Tlr II
Appendix I
The HANSAS (liberated
souls) stay in the service of
the King THE SAT PURU,
SHA (the ever ex.istent
LORD) in HIS DARBAR.
Crores of Suns with equal
number of Moons together,
cannot equal a thin hair of
the PURUSHA. Such is the
sight and light of the PURU·
SHA.
Beyond (this) is the Loka of
THE ALAKH (invisble).
The master of this place is
ALAKH.PURUSHA. (Even)
hundreds of crorts of Suns
cannot be equal to HIS 0110
thin hair. Such is the sight
and light of THE ALAKH.
Above this exists an un-apy·
roaeh3ble PALACE. The
AGAMA.PURUSH is the king
or it. Thousands of crores of
suns do not equo.1 HIS thin
hair. SUCH is this unfa1ho.
mabIe AGAMA PURUSHA.
Over it is AKAHA (undes­
cribable) LOKA. where rosi·
des ANAMI (without name)
PURUSHA. The only one,
who reaches there, wlll kno
it. It cannot be explained.
Secret of Realisation
30. lIm:Tf f.mu,
" f'N-Qml
ImJT ammr 1mf 'nmJ,
* 11m t II
j 1. anf;: 1tPfT
It0T f'Jq 1
arll1Tfu "(f;f arq
m IfI\ t ..
32.
IIit ;:t em) t


The Secret of the physical
Body has (thus) been explai.
ned. All this creation exists
within this PINDA (physical
hody). Maya (nature) lhe
great craftsman has created
all this intricate NET.
THE ADIMAVA (intial
Mother Nature) has used
wisdom by showing tbis false
creation in the PINDA
(Physicai Body), Initial
creation produced in the
ANNDA bas been reflected
io the PINDA.
Saint KABIR says that our
movement ia that or a bird
(represented by the SHA.
BOA); and tbat the Satguru
has given Us the key. With
tbe resound of 'SHABDA
t
tbe doors have been flung
open that this Desh (place of
residence), beyond this
PINDA AND ANNDA is
ours.
83
Secret of Realisation
GLOSSARY
Technical words explained
(Alphabatlcally arranged)
Aagya
(Chlkra)
Aakash
Aalam-e­
Lahoot
Abbyasi
Achin1
Adam
Agni
Ahankar
Abba
Alakha
Amritsar
arfm (fl
anamr
amr1f
'"Rtf
1ff7ffift





IrQ

- The point of meditation bet­
ween the eyebrows in the
forehead.
- Space, sky.
_ The persian name of points
of meditation known 8S
Shoonya and Maba Sboonya
(Nos,9 & 10) of the Indian
Saints.
- Aspirant, one who practise.
yoga.
- Name of an Island in Maha
Shoonya (No. 10) a lotus of
ten petals.
- Non-existent.
- Fire.
-Ego.
- Undescribable.
- Invisible.
- Lake of Nectar-Name of a
lako in the Shweta Shoon)'.
after Trikuti (8tb from
below).
Anahat
(Shabda)
Anahoo
Anami
Anhad
Anda
Aqfa
Aqfa aqfa
Atma
Avidya
Baga
Bandiwan
anka Naal


llfiftR
aRnft


lImiT

lIfTm
8Iflnr1'



- Continuous sound-witbout
break.
- Persian name of the I1tb
point of meditation, The
Bbanwar Gufa-meaning "So
am 1"_
- Without name.
- Corruption of Sanskrit
ANAHAT, literally, without
limit.
Seed-egg. The Second major
division of creation.
- The point of meditation or
the Sulies just below the
throat.
- The Sufi point of meditation
00 the tbroat. Persian name
of Kantha Chakra-Slb from
below,
- Soul.
- Ignorance as Opposed to
VIOYA, meaning knowledge.
B
- White crane, dove or pigeon.
- Residents of tile rour maudals
in Maba Shoonya.
- Curved passage of AsceDt­
the passage from Sahasra­
Oal-Kamal to TRIKUTI-7th
and 8th from below.
84
Bhakta
Bbanwara
Bbanwar
Gufa
Bbava Sagar
Bbo8 yoni
Brahm
Brahmaa
Brahmanda
Brahma­
cbarya
Brahmandi­
Mana
Brabm Randbra
Chakra
Chidakasb
Darbar
Darsban
Dayal Dcsb
Deent.
Dewata
'""

,!lJit

,,)If Il1fir
.
qn
qnq

qTT'fllA

'iflfi
fw1mr



'Ifr;m

Appendix I
- Devotee.
- Black wasp.
- Circuitous route or cave.
point of meditation at No.
11th from below.
- Our world. sea of miseries.
- The species in which Lbe soul
is to live according to its past
deeds.
- Director•
- Tbe Lord of creation
- Universe-The second
division of creation.
- Celebacy.
- Universal mind
- Medula Oblongata.
c
major
_ Circle, Kamal (Lotus) or a
halting place of 80ul.
- Cosmos.
D
- Celestial gathering.
- Glimple, vision.
- The land of tbe "All kind".
- Humility.
- Deity.
Secret of Realisation
Dhouti

Durga

Dwapar
Faqiron ki
Sat manzileo
l,
Ganas
Ganga
Gauri
Guda
Guna
Hatha
Hatha Yoga
Hatba Yogi
tffift



mif ll'f.."
'I\t
VIff
'Ita'

'1"



8'
- System of cleansing tbe
stomacb by swallowing a 2
incb wide muslin wet cloth
by mouth and pulling it out
after some time.
- The Deity - Goddess worshi.
pped universally all over
India-Bengal in particular.
- Tbe third or the ¥ugas.
F
- The stages of tbe
jouroey of Saints from Aagya
chakra (6th) to Sachkltand
(12th). The name of the book
On meditation by Param-saiot
Mahatma Dr. Krishna
Swaroop Qf Jaipur.
G
- Army of Lord Shiv•.:
- The River Ganges.
- Lord Shiv.'s consort.
- Rectum.
- Element (abstract).
H
- Insistence.
- The Yoga or physical body.
- Aspirant practising Hath
Yoga.
86
81
Secret of Realisation
Bradaya
Bring
Indra
Indriya
lndriyas
Jap
Kaat
Kaama
Kaarao
Kalyug
Katpa
Kamal
Kanth.
Karma
Karm yODi
Kasbi








i4iI"lVf
ifif<':f!!1f
iii;';"

!li0?J
!liq
!lilt
iii'.)
Appendix II
- Heut.
-Recitation on Nabbi Chatra.
I
_ The king of Deities. The lord
of thunder, rain clouds etC.
__ Reproductive organ.
__ Body organs-physical and
sense organs.
J
- Recitation.
K
- Time, death.
-- Sex, lust.
-- Subtle absolute.
__ The fourth and last of the
four Yugas.
_ Period of hundreds of thoul·
and years.
__ Lotus, Chatra. halting place
of the soul, point of medita­
tion.
- Throat.
- ActioD.
_ The yoni (spec)es) of man, in
which action (for new Sans­
kan) il possible.
- Aspirantg, earning ascent by
his own efforts.
Khafi
Khala
Kingri Sarang
Kling
Krodha
Kshama
Kumbhaka
Kundalni
Kunda)ni
Lakshmi
Lataef-e­
satta
Latifa
Lobh
lil'ti't
l.nfI
f'lirn:r
r'l.tlf

t1lIT



l;fll;>ft"



m
- A Sufi point of meditation
above the ribs on the right
side of the chest.
-- Empty space. Sufi name of
Shoonya and Mahashoonya.
-- Sitar and fiddle, musical ins­
truments.
-- Recitation on Guda (Rectum
Chakra.
- Anger.
-- Forgiveness.
-- Retension of
- Sitting pose of a serpent-
round and round.
-- The nerve running from the
back of the neck to a place
betwcelt the Indriya and the
Guda Chakra alongwith the
spine.
L
_ Consort of Lord Vishnu-the
goddess of wl:alth and pro­
sperity.
- Persian (Sufis) name of the
first six. poiots of meditation
(Chakras) of the Pinda.
- Persian name of Chakra.
point of meditation.
- Greed.
86
87 Secret of Realisation
Hradaya
Hring
Indra
lndriya
Indriyas
lap
Kaat
Kaama
Kaaran
Kalyug
Kalpa
Kamal
Kantha
Karma
Karm youi
Kasbi





;m

ltif1f



llim:!'
If,OQ
If,lf
i1>* zr)f.r

Appendix II
- Heut.
-Recitation on Nabhi Chakra.
I
- The king of Deities. The lord
of thunder, rain clouds etc.
-- Reproductive organ.
_ Body organs-physical and
sense organs.
J
- Recitation.
K
- Time, death.
-- Sex, lust.
-- Subtle absolute.
--The fourth and last of the
four Yugas.
-- Period of hundreds of thoul­
and years.
-- Lotus, Chatra, halting place
of the soul, point of medita­
tion.
- Throat.
- Action.
_ The yoni (specIes) of man, in
which action (for new Sanl..
kaTS) il possible.
- Aspirants, earning ascent by
his own efforts.
Khafi
Khala
K.ngri Sarang
KIiDg
Krodha
Kshama
Kumbhaka
Kundalni
Kundalni
Lakshmi
Lataef-e­
satta
Latifa
Lobh
lAf

lrTllf
m'tr
'!liTII
llf1fT





mIT

m
- A Sufi point of meditation
above the ribs on the right
side of the chest.
- Empty space. Sufi name of
Shoonya and Mahashoonya.
- Sitar and fiddle, musical ins­
truments.
- Recitation on Guda (Rectum
Chakra.
- Anger.
-- Forgiveness.
-- Retension of
- Sitting pose of a serpent­
rouod and round.
-- The nerve running from the
back of the neck to a place
between the Indriya and the
Guds Chakra alongwith the
spine.
L
- Consort of Lord Vishnu-the
goddess of wealth and pro­
sperity.
- Persian (Sufis) name of the
first six points of meditation
(Chakras) of the Pinda.
- Persian name of Chakra,
point of meditation.
- Greed.
-..
(
88
Appendix II
Secret of Realisation
89
M
Nabhi
;nN
- Navel.
Nandi oR\' - The Sacred Bull mount of
Mada - Ego, Ahankara.
Lord Shiva.
Maha Kalpa

- Period consisting of several
Nest
;mr - Persian word of Sufis' mea
4
Kalpas. ning or Nothing•
. Maha Maya
- The great mother-NATURE.
Ned iRft
- The yogic system of clean­
Maha Shoonya
- Tenth Chakra Irom below- sing the nose and throat by
point of
absolute.
meditation, Zero
II -
passing a wet thread through
the nostrils.
Makri

- Spider.
I r
Niranjan - Another name of Lord Trilo­
Malin Maya lJTtR - The dirty aspect of nature. ki Nath in Sahasra-Dal
Mandai .mT -- Circle. Kamal.
Mansarovar

-- The sacred lake.
Nirmal mr.r - Spotless.
Manushya yODi q)fiJ -- The speci es of human being.
Nishkaam
- Without desire or attach4
Marg 'fT1l - The route of ascent. ment.
Maya JmJT -- Nature, Illusions.
Nukta-e­
- Persian name of the Aagya
Meen
Moha
1fA

-­ Fish.
-- Attachment.
Suweda 'jim
Chakra-6th from below.
Mratyu 10k

-- The land of birth, death and
o
misery, The
we live.
world in which
Om anll
- Sanskrit name of the Sup­
Murshid

- Sat Guru. reme father.
Muqam-e­ -- Persian name of the eleventh
Anahoo

point,of meditation-Bhanwar
I
p
Gufa.
Muqame-e­
Haq
1{lfT1r-lt­

- Persian name of the twelfth
point of meditation-Sach
khand.
II
I
Paaras
qmr - The legendry touch stone
which converts iron into
gold by touch only.
Paar Brahm IrR - Beyond the place of Brah­
N
II
PadmalaD
-
mand.
A litting pose with folded
Naam ifPI' - The divine name for rceita.
legl in which 801el and beel.
tion. face upwards and spine kept
Nadi

- Nerve. straight.
90
91
Parmarth
Parmatma
Pashupati Nath
Pinda
Pindi Mana
Pipeelika
Pooja
Pooraka
Pralaya
Pranayam
Prayag
Puraana
Qalb
Rajas
Raja or
Rajoguna
Rarankar
Recbak
Riddhi


If'fITo 'fT'l

f'iiunlR
f'l"'ftfiiJifiT
,..


lJTllTTlflll'
5JlWT

'lll."il'




lW

Appendix II
The greatest goal.
- The Supreme Universal God.
- The lord of the anima) king­
dom, alternative name of
Lord Shiva.
- The physical body.
- The physical mind.
- Ant, a creeping insect.
- Worship.
- Breathing in, in pranayam.
- Deluge, doomsday.
- Superior breathing excercisCl
and control of breath.
- The sacred place of Triveni..
confluence of three divine
rivers.
- The Epic.
Q
- Heart.
R
- One of the three elements of
creation.
- Sound like that of fiddle, or
instrument played with a
bow.
- Release of breatb in pra·
nayam.
- Abundance-name of one of
the two consorts of Lord
Ganesh.
Secret of Realisation
- 80ut-a Sufi point of medita.
tion opposite to the heart 00
the right side.
s
- Penance,
- One engaged in penance and
worship.
- Verse.
-- Lord Brahma's consort.
-- The land of Truth. A point
of meditation-12th from
below.
-- Name of an lstand in Maha
Shoonya Chakra.
-- Lotus of thousand petals, a
point of meditation above
the Aagya Chakra and 7th
from below.
- Impressions and cumulative
result of deeds carried with
the soul in past birth.
- The ancient Saered language
of India, in which the epics
were originally written.
- The system and beliefs ot
Saints.
-- Contentment.
-- Recluse.
-- Tlie philosophy of seven
points of meditation from
Aagya (6th) to Sych khand
(12th).
Ruh
Saadhana
Saadbu
8aakbi
Saavitri
Sach khand
Sahaj
Sahasra-Dat­
Kamal
Sanshar
Sanskrit
Sant mat
Santosh
Sanyasi
Sapt Darshan
\i{
muon

,"I'ft






ucrrnr



93
92
Sat
Satdham
Sat-Guru
Sarloka
Sat purusha
Sata
Satoguna
Satva
Satyuga
Shabda
Shakti
Shanti
Sheel
Shiva
Shiva Netta
Shoonya
Sbrin.
Shuddba Maya
Sbwet Sboonya
Siddhi
«'t




mf 1
I-­
J

!lit

mf.:tr
m


-IN{
fo:.n:

,q 1l;lf
fn
Appendix n
-- A Sufi point of meditation,
4-5 inches above. the heart
on the lefr.
- Same as Sachkband.
- The divine teacher.
- The land of Truth-same as
Sach khand.
-- The ever existent Lord.
- One of the three elements of
creation-considered to bo
pure and divine.
- The first of the four yugas­
period of pure saintly living.
- Divine name. The WORD.
- Power.
- Solace-peace of mind.
- Pure living.
-- The lord of disintegration
destruct ion.
--The third eye, self-enlightered
eye in the inside of the fore
head.
-- Zero, point of meditation­
above Trikuti 9th stage from
below.
-Recitation on the fifth Chakra
the tbroat.
- Tbe clean .,pect/side of
Maya, Spotless Maya.
- Tbe whito z.r•.
- Invisible luper power. One
of tbe consorts of L9rd
Ganosha.
- Gross.
- "So am 1" Recitation on
Hradaya Chakra.
- Subtle
- Followers of the muslim sys..
tem of meditation.
- Another Sanskrit name of
Kundalini.
- A Chakra-2nd from below,
Bame as Indriya Chakra.
T
- One of the three elements of
creatioo-considered to be
dark, impure and Satanic
- The land of stars-Cosmos.
- Holy place.
-The secood of the four Yugas.
- A point of meditation, above
the Sahasra-dal-kamal and
eighth from below.
-The lord of the three lokal viz
Sbiva Loka (heart) Vishnu
Loka (Nabhi) and Brabma
(tbe reproduction).
- Confluence of three rivers.
V
- Curved-crooked.
- The Lord of seas and oceans.
SYltem of cJeansins tho
bowels by lucking water thr­
ough the rectum-a lort of
enema.
Secret of Realhation
8t,001
Sciam
Sookshama
Sufi
Sushamra
Swadu
Tamas
Tamog'.1Da
Tama
Tara Mandai
Tirtha
Treta
Trikuti
Trilokinath
Triveni
Vakra
Varuna
Vaati





ffi!
I

ij'lf
r
J
(flUl:f.""
tftri
m
fcr¢




1ffiJ)
----
94
Vayu ifTlf
.
Veena ifrvrr
Vidya fcrvT
Vihangama
~
Vishnu
~
Viveka ~
Wabbi
~
Appendix II
- The Lord of atmosphere,
wind etc.
- Musical instrument like Sitar
with two drums on either
ends.
- Knowledge.
- Bird.
- The Lord of maintenance.
- Discrimination.
W
- Gift of the divine.
BIBLIOGRAPHY
1. Bhagwad Geeta-Published by the Geeta Press Gorakhpur.
'2. Ghat-Mar!!-by Param Sant Dr. Srikrishna Lalji,
Ramaqhram Sat sang, Sikanderabad (UP)-lst Edition
1977.
3. Kamal-e-Insani-by Samartha Guru Mahatma Ram
chandraji-Sadhan Press-Mathura u. p.
4, RAMCHARIT MANAS by Goswami Tulsidas, Published
by tbe the Geeta press, Oorakhpur.
5. Sant Mat Darsban by Samartb Guru Mahatma Rom
chandraji, of Fatehgarh, published by Aadhyatma Ohara
Prakashan Fatebgarh (UP).
6. Sant Mat Sadhana by Param Sant Dr. Sbyamlal Saksen.
of 7 Ramakrishna Colony O. T. Road Gbaziabad UP­
Published by bim.
7. Sapt Darshan or Faqiron lei Sat Manzilen, by Paramsant
Dr. K.rishnaswarupji of Jaipur, Published by Ramashram
Satsang, Sikanderabad (UP).
8. Satsang-KAR NAINON DEEDAR MAHAL ME
PYARA HAl (KABIR SAHIB) Commentry by the
Mabaraj Sawan Singhji, Published by Radhaswami
Satsang Beas-2nd Edition 1980.
9. Sbreemad Bbagwad Purana.
96
The Secret of Realisation
t:'RRATA
Pege
6
8
1
14
IS
o
33
40
46
61
59
6S
66
68
69
70
70
72
75
lin
5
6
16
21
26
29
16
5
4
21
1
7
28
30
5
17
18
29
30
11
26
4
3
7
28
30
11
14
3
' .... cormet
the
intimae
iheir
Intitial
sha
secluse
esual
MAYA
the wants
chimney
deael
the The
sotl
phyical
tin e
annda
annda
becoms
in
~
Doal
hights
ihat
will
neithe
him
Stage
aequaine<:t
• t
Correct
this
intimate
Their
initial
shanti
recluse
usual
MAHA
(the wants
chimney
dealt
delete the
soul
physical
tinge
anda
snda
becomes
is
tt
Dayal
heights
that
well
neither
him
Stages
lJequainted
.it
ALSO READ
(I) SANTMAT DARSHAN (written by SAMARTH
SATGURU PARAMSANT MAHATMA SRI RAM
CHANDRAJI) Translated by the same author ill
English.
WHAT IS MISERY AND HOW CAN IT BE AVOIDE
WHAT IS PLEASURE AND HOW
CAN IT BE OBTAINED?
IN THIS VERY LIFE.
(2) - ~ - I N HINDI INDICATING HOW ATTACHMENT
WITH THE GURU CAN BE OBTAINED EASILY.
ALSO
MEMORIES OF HIS OWN ASSOCIATION WITH
THE SAMARTH GURU AND SAINTS OF HI
SYSTEM.
(3) HINDI I w ~ r 'qUi' INDICATING HOW BHAKTA
OM PRAKASH OBTAINED OARSHAN OF LORll
KRISHNA AFTER SEVENTY DAYS OF COMPLLlI
FAST AT A TENDER AGE OF SEVENTEEN IN SEVElH
WINTER OF YEAR 1942 IN VINORABAN.