Five essentials of life of a Sadhak

Santosh or contentment
You are okay with what you have received. Whatever result you got, either appropriate or inappropriate, you accept it. This is, because we do not know what is beneficial for us, that which is favorable or that which is unfavorable for us. From the foreground of acceptance, you can take on the flight of the Ultimate Truth.
Tap or Austerity
Do not foster pretensions. Let you life be simplistic. Let it be easy going.
Swadhyay or Self Study
Read good Scriptures, those that have the description of the Truth. Like the Guru Granth Sahib, like the Geeta, like the Veda, like the Koran, like the Bible, like the 650 books of Osho, Patanjali’s Yog Darshan. By reading such books, you would be able to do investigation of the self.
Secondly, Self-Observation, that is to read the book of ones own life.

Padh leta jo apni kitab
Pa jata jeevan ka surag

Meaning:
Despite reading all books and Scriptures, you would not be able to find the Ultimate Truth. You will have to read you own life’s book.

Chukta jata hai tel aur Jalti jati tan ki bati,
Reh jati tab bhi raat bahut, Jindagi na khud ko padh pati
Isase pehle ki tel jale, Khud ki kitab padh le pagle
Swadhyayam sharanam gachhami, Bhaj Osho Sharanam gachhami

It says: Just like in a lamp, the thread and the oil may burn completely but yet the night of life may still remain. O Dear, hurry up, life is short .Before it comes to an end, read the book of your own life.
Studying own book of life
There is a beautiful poem by Neeraj. I like it very much.

Meri mumtaj, agar Shahjahan hota mein
To ek Taj Mahal tere liye banwata
Sab sitaron ko kalai mein teri jad deta
Sab baharon ko tere ank mein bithlata
Kintu main Shahjahan hun, na seth sahukar
Ek shayar hun, garibi ne jise pala hai
Diya hai desh nikala hansi khusi ne jise
Aur jiskee ki subha ka bhi gagan kala hai
Kampti lo ye sihayi ye dhuan yeh kagaz
Apni sab umra inhe geet banane mein kati Kaun samje meri ankhon ki nami ka matlab
Jindagi ved thi par jild bandhne mein kati.

Meaning: My beloved, if I would be Emperor like Shahajan, than I would have constructed a Taj Mahal for you. I would have tied all the stars in your wrist, I would have brought all lourels in your lap.
But neither I am Shahajan nor I am a rich man. I am a poor poet, brought up in poverty. It appears that i have been expelled from land of joy. Even my morning is dark. With the help of wavering flame, scant ink and smoky lamp I have tried to create some songs on paper. This is my whole life who will understand the meaning of Tears in my eyes. My life was a holy scripture but no one has read it. IT has been waiting only for binding its cover all the time.
The life that we all have received is God’s gift, it is a Veda, it is Guru Granth Sahib it is Geeta, and it is Koran. But do you see a how a bookbinder treats the book that arrives at his shop? His relation is only with binding. He never turns the pages, never reads the book. If a binder treats the books in his shop in this manner then his fault is pardonable. But if we too, mistreat our own book of life in the same manner then our mistake is not pardonable. This is because the book that the binder has is not his own. That book does not contain anything written by the binder.
However, our book, life’s book is our own book. And whatever is written in it is written by us. It is a different thing that after writing in it, knowingly or unknowingly ink has smudged it. Now even if we want to read anything we are not able to read.
Bhai Basheer Badra says-

Mujhe padhne vala padhe bhi kya? Mujhe likhne vala likhe bhi kya?
Mera naam jab bhi likha gaya
Vahin roshnai palat gayi.

Meaning: Who will read me? Who will write to me? Whenever my name was written some ink fell on it and made it illegible.9
Patanjali say, “study this book a little!”
Eeshwar Pranidhan- Connecting with the Divine
Patanjali says, “The final thing in the purification of the mind is Eshwar Pranidhan.” The Supreme One is formless. He is your true Master. However, the external Master is the one who tells you that the true Master dwells within you.
You will have to know this through a Master. One will have to search for such a Master.

Guru Arjun Dev says a wonderful thing-
Koi jan har se deve jod
Charan gahu bakau shubh rasna
Dije pran akor

Meaning: May we find such a person, such a Master who connects me with God, who can unite me with the Supreme One. Then what would I do? I would fall at his feet, sing praises of him, and offer my life in his feet.
You will have to find such manifested form who can take you from Truth to Ultimate Truth. Thereafter your mind and hearts would be purified. The purification of the heart is necessary if you want to go towards the Ultimate Truth.
Guru Govind Singh says-

Guru Granth ko maniyon pragat guru ki deh
Jake hridey shudhh hai khoj shabad leh

One whose heart is pure will be able to find out through Shabd (Omkar) the path from Truth to the Ultimate Truth.
One has to search!
The law of existence is – jin khoja tin paiyan; one who searches will find.
Scientists explore matter. The Supreme One reveals the Truth in matter for them. Saint searches within the heart hence the Supreme One manifests Truth inside the cave of the heart.
The Scriptures contain only the Truth remember this. You have to go from Truth to the Ultimate Truth. The Truth is arousing a desire within your heart. A desire will certainly be aroused. A thirst will certainly be aroused. If the desire does not become a quest then what is it worth? It will die one day.
Hence, you will have to search to go from Truth to the Ultimate truth because you will not find the Ultimate Truth through Scriptures.
Kirshna says, “na ye na atma, pravachane na labhye”- self realization does not happen through lectures. This is because, you will smell the fragrance of Truth through lectures but the flower of the Supreme One will not reach your hands.
Yaksh asks Yudhishthir, “How should we proceed in the direction of the Ultimate Truth? How can we progress from Truth to Ultimate Truth; by reading invocations, by reading Veda, by reading memoirs can we attain the Supreme One?”
Dharmraj Yudhishthir says a very beautiful thing. He says, “No, Yaksh.”
“Shruti vibhinna smriti ch bhinna
na eko munihi yasy vachanam pramanam”

Shrutis (verses sung in praise of God) state different things, it states the Truth of its era. Smriti (Memoirs) state the Truth of its time.
There is not a single muni or saint whose words are authentic. Muni is authentic, the sage is authentic, the saint is authentic, the Master is authentic. Masters statements are not authentic because the spoken word reveals the immediate Truth. Spoken word tells the Truth of the era. It tells the Truth of the person to whom it is spoken. Then what has to be done? “Dharmasy tatvam nihitam guhayaam mahajano yen gatah c pantha”
The essence of religion is situated within your heart. The path that a saint takes, the path on which an Aacharya takes you, only that is real. Yudhishthir says a unique thing - The path on which the Aacharya takes you only that path guides you from Truth to the Ultimate Truth.
Maharishi Patanjali says that when your relations become harmonious and the mind is purified then proceed from Truth to the Ultimate Truth. Now the progress is very rapid.

Ram Ratan Dhan Paayo

Though being one of the most commonly known Padas of Meera bhai yet its essence is known by very few.
In 1970’s, My Master Osho Siddhartha earlier known as (V.K.Singh) was working as a geologist and had to write a report on “Effect of gemstones on humans.” He thought the people who can tell me the best about it are the ‘Saints’ and thus wrote to the existing ones of those days. He also wrote one to Osho – Bhagwan Shree Rajneesh. Most of the replies gave a positive response. But the reply from Osho was unique. It was – how long will you be stuck in the gemstones when will you start the search of Ram Ratan Dhan….” This reply changed the direction of his life’s search and finally was blessed to know the secrets of Ram Ratan dhan and attain to Enlightenment on 5th of March,1997.
——Editor
Saint: Meera Bai
Song: Payo jee maine ram ratan dhan
Life Span: 1498 to 1573
Master: Ravidas, a Cobbler
“Payo jee Maine Ram Ratan Dhan Payo”

The wealth of Ram Ratan Dhan or Omkar or Shabad can only be given by a Master to a disciple in moments of deep intimacy. In such moments, when Sunderdas was blessed with the Sound of Silence filled with gratitude towards His Master he says:
“ Humare Guru deene ek jari…”
Meaning: My Master gave me a secret (Omkar).
Those moments are of deep reverence for one’s master, When the disciple no more exists, just is love and gratitude the Master passes on to him the most valuable asset of Omkar — the Anahad Nad to his disciple. The master is always ready to give but only when he sees the receptivity in the disciple then only can this communion happen between the two.
It is this talk of silence that was transferred from Guru Nanak dev to Guru Angad Dev and from Him to Guru Amardas. From Guru Amardas to His son-in-law Guru Ramdas…. This voice of silence is the connecting thread, the link between.
So is the reason that Meera Bai with love and affection requests the Master–
“Kar Kirpa Apnayo…”
All relations exist on the level of body, mind or at the most at the level of heart but it’s the only relation of master and disciple that takes place on the plane of being, one’s consciousness or in nothingness. And the master accepts you, like a mother takes the crying child into her lap and all pains, troubles of the child disappears.
“Janam Janam ki Punji…”
The relation of master and disciple is not of some days, months or years but it’s of lives together. And then the Sadhna of past life’s as well as till the date come to blossoming. It is like the tree planted has flowers and fruits. The result of such hard earned efforts cannot be forgotten by any one of us.
It’s like a man searching for water in hot barren desert and finally reaches to the mouth of river.
Than you realize that you are continuously in the arms of beloved, in this hot world you are always under His umbrella of love.
Just to convey this in Hindi it’s a saying: “Bin Maange Moti mile, mange mile na bheekh.” Meaning: without asking one may get a pearl, but on asking one may get just a penny.
Generally, all worldly wealth reduces on spending. When you share it with someone your share gets lesser and lesser. But when the master shares the Ram Ratan Dhan with his disciples it’s the time of immense pleasure and multiplying their wealth many folds.

Treasure forever
I would like to share a story with you all…
There was a famous saint named ‘Nagarjuna’ who used to live in a small home in the midst of jungle away from the world. He did not have anything of his own to hoard but yet lived like an Emperor. One day a Princess being pleased by him gave him a begging bowl of gold. Also requested him to accept it, as she didn’t have anything else to give. A man with the intention to steal it followed him since the morning. Even when Nagarjuna reached his home the man waited outside so as to fetch that bowl after he sleeps. Within a while, Nagarjuna suddenly threw that bowl outside. The thief waiting outside was also amazed by this and went inside to inquire the reason for the same. Nagarjuna replies “This bowl is like ordinary one for me but has value for you, so I threw it for you. I have such a wealth with myself that none can steal none can take it away from me. Nor can it be destroyed. If you are ready you can also have it.” At that time, the thief left the bowl and turned to be his disciple.
That wealth which cannot be stolen is of Omkar. Anahad Nad is that jewel which once attained cant be taken away from you.
Meera Bai further says:
“Kharche nahe koi, chor nahi leve, nav khevatiya satguru”
From the ocean of this world only a Living Master can help your boat to sail. And it will only be with the help of this Omkar.
Buddha says there are three ways:

1. Heenyan – i.e Gyan Yoga, which means freedom from desire. It’s the way of being in friendliness. This boat cannot take you to the other shore.
2. Mahayan – i.e Bhakti yoga, where in your love gets transformed to devotion. This is a wooden boat, which in long run may sink. This is like Titanic though big but can sink.
3. Vajrayan – i.e the way of Omkar. This is the diamond path. A boat that is unsinkable. This is Sahaj yoga. Where nothing else remains. All merges in that oneness.

Guru Nanak says: “Nanak naam jahaj hai chade so utre par”
Sahaj yog or bajra yan is where both Heen yan and Maha yan i.e the path of knowledge as well as the path of love meets.
Meera Bai in such ecstasy sings:
“Meera ke prabhu girdhar nagar”
Master is the only one who can enable you to go and find the other shore.
In Samadhi you realize your actual nature which is of bliss. And that immense bliss is showered on your daily chorus.
In the presence of master, life becomes celebration.
“Maine Ram Ratan Dhan payo,
Vastu amolak dheene mere satguru…”

We have Common Goal

Saint Kabir is the father of Sahaj Yoga. He accelerated the process of journey from desire to divinity, from lust to prayer, from worldliness to godliness, from greed to God, from animal hood to Buddhahood.
Basically there are three ways to go ahead on the journey within.
1. Peepilika Yoga – It means path of ants. It is the road of awareness, Sakshi, consciousness. All yogas, namely Karma, Tantra, Hatha, Bhakti, Gyan and Dhyan yoga are its branches. It is like an ant trying to climb a tree to have its nectar. Thus it’s a slow process.
2. Kapil Yoga– This is the path of understanding. Sankhya yoga, propounded by Maharshi Kapil, is based on this path. In our times, J.K. Krishnamurti has been the leading person of this path. It states that you are the source. You do not need to go anywhere. You are already there.
3. Bihangam Yoga — This is Sahaj Yoga. It states that you have a nest at the top of tree. Inside it is Shunyata, nothingness, the zero experience. And outside is the whole space. The inner sky is the part of the outer one. So enjoy both of them.
But on the contrary the Kapil Yoga means that a bird resides in the nest and you are explaining to it that the space inside the nest is the part of the outer one. You enjoy, you are actually in the outer space and have fun. According to the logic its correct but the mind does not agrees to it.
Whereas Bihangam Yoga says that, both, the inner as well as the outer space are connected. When you are in the inner sky enjoy the inner sky and when you are in the outer sky enjoy the world. It’s a journey from the worldly pleasure to eternal joy or Ananda.
Bihangam Yoga is also known as Sahaj Yoga or Sahaj Yana. A scholar or the follower of Hinyana will say that one must leave the worldly pleasure so as to go ahead on the way of eternal bliss. While the Sahaj yoga says that when bliss is dawned on you, at that time automatically worldly pleasures will drop out. When you get precious diamonds then you do not catch hold of stones. They are automatically dropped. You do not have to throw them. Similarly, when you get connected with Omkar, then other relations become insignificant.
Kabir says:
“Ram Ras Peeya Re Jih Ras Bisar Gaye Ras Aur.”
Meaning: I am drinking the Divine Nectar. This is so sweet that I have forgotten all other attractions.
What is Divine Nectar?
Guru Arjun Dev says:
“Amrit Ras Har Kirtano, Kou Birla Peevai.”
Meaning: Divine Nectar is nothing, but feeling the downpour of Divine Sound.
But it’s not available so easily to all. Someone lucky enough gets it.
Gulal Sahab says:
“Naam Ras Amra Hai Bhai, Kou Sadh Sangati Te Pai.
Bin Ghonte Bin Chhane Peevai, Kauri Daam Na Lai.”
Meaning: Real Nectar is Divine Sound, but one gets introduced to it only through a Master. Contrary to other chemicals it does not need any purification.
It is only in the presence of a Living Master that the Divine Nectar showers on you. When His light falls on a disciple then only he can know the path. And when you are familiar with that Raam Ras, the Divine Nectar, hen you need not purify it before drinking. You can gulp it instantly and it is always available to you.
Guru Nanak says:
“Naam Khumari Nanka Chadi Rahae Din Raat.”
The ecstasy goes on increasing after drinking it.
Kabir says:
“Re Man Tero Koi Nahin, Kheench Lei Jin Bhar.”
When you are so firmly rooted in this world of competition, passion, lust, do you ever think that at the end who is going to be your companion? Is there some friend, some one who can lift your load and make you feel free?
When a bird builds its nest it thinks that it will stay in it forever. But just with the harshness of monsoon it withers away and the bird flies to the new home. Likewise when all is sound in life then everyone is cordial. But just with some fall downs, all relations have a setback. Do you have someone who is forever yours?
Kabir elsewhere says:
“Har Bin Kaun Sahai Man Ka?
Mat Pita Bhai Sut Banita, Hit Lago Sab Fan Ka.”.. …
Meaning: Except God who can help you? Your relations are good to you only in your good days.
All your relations-mother, father, brother, sister, your beloved, all come and go. Money, power, also don’t stay with you forever. The relation with Omkar is everlasting. The wealth of Omkar is going to be there with you even after your death. Its high time to start the journey for Omkar.
Kabir says:
“Aur Muye kya Roiye Jo Apa Thir Na Rahai;
Jo Upaje So Binasahe, Dukh Kar Rove Balai.”
Meaning: Why do you cry when someone dies? Are you going to live for ever? One, who takes birth, will have to die someday. Unnecessarily people cry on death of others.
When we see death of a person, we never think that we will also die one day. Think of that day. Remember it! At someone’s death don’t cry as one day same will happen to you. Before it comes, search for your deathless eternal being.
You might have heard a story of Gautama Buddha, where a woman comes to Him and requests to make his dead son alive. He gives his consent on the condition that she shall get some mustered seeds from such a house where no one has died. She goes happily in search of such a house. She knocks so many doors but there wasn’t any such home. On the way back she feels depressed, but also develops an understanding with it.
Each death is a reminder for your own. Anyone who has born has to die. The day someone is born, has started dying.
Kabir says:
“Jahe Ki Upjee Tah Rachi, Peevat Mardan Lag.”
Meaning: If you find out the source from which you have come, all other attachments will disappear.
What was your source? That is where your destiny is. We have common goal. We came from Omkar. That is our goal. We can reach our goal only if we drink the divine nectar of Omkar and get grounded in it. And the process for it is meditation. Meditation is the process of returning to the source.
Then even while staying in the world, doing all your work, going happily with all your relations you can be connected with the source by its remembrance, passivly. Being self-centered is the key.
Kabir says:
“Kaha Kabir Chit Chetiya Ram Sumir Vairag.”
Meaning: Kabir says that be awakened and start living in Divine Remembrance.
All that is needed to be blissful is to live like a lotus in the water. That can be done with the help of awareness, watchfulness.
But it is possible only for the ones having understanding, wisdom.
The day when you get connected with Omkar then eventually all other relations will drop out. At that time actual freedom and salvation happens.

God is Oneness

Beloved friends,
Today, we shall have a talk on Saint Rajjab’s song “Santo aave jaye so maya.” By birth Rajjab was a Pathan. He was in love with a girl. There were celebrations going on for Love Marriage. Osho has narrated this incident beautifully. He was a wonderfully dressed bridegroom. Having a crown on his head, he was moving ahead, seated on a horse proceeding for the marriage. On the way Saint Dadu was passing by. Seeing Rajjab, he recognized his old disciple of earlier births. Looking in eyes of each other, something transpired and, Dadu said –
“Rajjab Te Gajjab kiya, Sir par bandha mor.
Aaya tha Haribhajan ko, kare narak ki thor.”
Meaning: O Rajjab! You are doing a strange thing. You had incarnated on this planet for a divine living. But you are making arrangements for going to hell.
Hearing these words, Rajjab got down from the horse and grabbed the feet of Saint Dadu. It was an old relation. Surprised to this action, Dadu explained that his intention was not this. All he meant was not to get entangled into it, not to. get caught into it. Rajjab replied: “Why to start it at all? Earlier the better. He held Saint Dadu’s feet. He never left it. Residing in the feet of his Master, the Ultimate reality was revealed to Him. On the basis of his own experience of the Truth are these lines. Let us explore them.
“Santo Aave Jaye so Maya.”
Hindus believe that God comes in the form of incarnations. He comes in the face of Rama, Krishna, Kalki, Buddha and so on. But Rajjab says that these are just waves. The entire ocean doesn’t come in these minute waves. All that comes and goes is the part of illusion. What exists forever is the Ultimate. The divine can’t be contained in frame of time. It is beyond it.
“Aadi Ant Mare Nahi Jeeve, So Kinhu Nahi Jaaya.”
It is not marked by any beginning or end. It is infinite without a start or end.
“So Kinhu Nahi Jaaya”
It does not require a womb to be born through. It is self-created. Similar are the words of Guru Nanak Dev ji, sharing His experience after merging into the Divine.
“Ek Omkar Satnam, Karta Purakh, Nirbau, Nirvair, Akalmurat,
Ajuni Saibum, Guru Prasad.
Aad Sach, Jugadi Sach,
Hai Bhi Sach Nanak Ho si bhi sach.”
Rajjab says:
“Lok Asankhi Bhaye Ja mahin, So Kiun Garabh Samaya.”
How is it possible that the creator of the planets, solar systems, and the entire universe can condense into a womb for its birth. No, the concept of incarnations is just fictitious.
Rajjab says:
“Bajigar Ki Baji Upar, Yeh sab Jagat Bhulaya.”
The world is just like a magic show. Like spectators we are lost into it. However, one is able to see, feel and know the entire essence of the creation. It is all composed of that Divine.
As Kabir Says –
“Bajigar Dank Bajai, Sab Khalak Tamashe Aai,
Bajigar Swang Sakela, Apne Ranga Rave akela.”
As ever witnessed in a magic or monkey show, the trainer plays the instrument and the monkeys dance accordingly, but at the end of the show, the monkeys return back to the call of the trainer. When the show ends the magician leaves alone
Saint Ravidas explains it beautifully –
“Kahe Ravidas Baii Jag Bhai, Bajigar so Preet Ban Ai.”
Meaning: Life is a game. And if you want to know its secrets, then you have to be in friendship with the magician.
That Magician is Govinda, the Divine.
Further, Saint Rajjab explores:
“Sunna Swaroop Sakal Avinashi, Panch Tatva Nahi Kaya.”
How is the Divine? It is Shunya, the Zero experience. It is nothingness. How can that formless be contained in a small form. It is “Akal”, beyond time. It is “Avinashi”, it cant be destroyed. Neither the 5 components – air, fire, space, earth, water can together form it. But yet it exists in each.
Rajjab says:
“Tyo Avtar Apar Asti Ye, Dekhat Drishti Bilaya.”
Meaning: The hypothesis that the unfathomable divinity incarnates in human form is a big lie in as much as all these so called incarnations vanish in no time.
Rajjab lived in the time span of Akbar. In those days, to deny the existence of incarnations required great courage. And Rajjab was a man of dare devilry. He also adds that none can take you to the Ultimate. Guru is also a helper. He is also only a support. But initiative has to be taken by you. None can get salvation for you. The belief that God himself will come and make you free is wrong and wont lead you anywhere.
RamakrishnaParamhansa was a devotee of Goddess Kali. He used to worship Ma Kali, and meditate on her. Once, Swami Totapuri came to his place. On inquiring about his spiritual growth, Ramakrishna replied: “It’s good till the time I see Ma kali but in a while she disappears and when I am out of it, I am left with frustration and disgust again. On this, Totapuri replied: “ Bliss can be eternal only if is independent of anybody else. You have to leave Ma kali for that. You have to destroy her.” Ramakrishna asked: “How can I leave or destroy Kali?” To this he answered: You are the one contemplating on it. So you can also destroy it. When she comes, just destroy it with a sword. He agreed and entered into meditation but as soon as Ma kali appeared, he forgot everything. On his arrival back, Totapuri was furious and said he would not waste his time if he was not interested. This time they planned that as Ramakrishna gets lost in imagination of Ma kali, he would make a cut on his forehead with a glass. When this incident took place, with the cut of glass on forehead blood started shedding and there was pain which reminded Ramakrishna to kill Ma Kali. That is how he was actualized and nothing remained. In that nothingness everything was engulfed. Thus merging into Totality, door to Godliness was opened to Him.
Rightly says, Rajjab – just merely by watching with awareness on your beliefs they get shattered and what remains is the Reality.
Rajjab further says:
“Jyon Mukh Ek Dekh Dui Darpan, Gahla Te Ta Ggaya.”
Meaning: As face is one, but in mirror it can look two or more. Similarly God is one, but people have described Him in many ways depending on their experiences.
It is said that the world is a reflection. As we think or imagine, things happen accordingly
Once, five blind men touching elephant tried to describe it. First one touched the tail and said that it’s like a rope. Another one touched its trunk and said that it’s like a snake. Next one touched its ears and describes it like a fan and so on…
So it’s just how we see things they appear to be. It is simply how we see it, and how much we see it, and only that much we can understand. But it doesn’t mean that divine is that much only. It is beyond all limitations.
Rajjab says:
“Jan Rajjab Aisi Vidhi Jane Jyo Tha Tyo Thehraya.”
Rajjab says, like him you all also have to know a technique by which mind becomes silent. There is peace, serenity. You don’t have to run to know the ultimate. It is here and now. But it is only through a Living Master that one can know the secret of Omkar by which all running haywire comes to a halt.
To know Om, and to be still into it is Sahaj Yoga.
Hari OM Tat Sat.

Ashmita - The Feeling of Am-ness

The consciousness has seven levels; Body at the first level, sense organs at the second, life energy at the third, heart at the fourth, mind at the fifth level, witness at the sixth level, and essence of soul at the seventh level. When your consciousness integrates with the Agya Chakra (Sixth level) at that point you become a witness. It can be called double-arrowed consciousness wherein you watch your agitated as well as your unperturbed being. With the Sadhana of witnessing nothingness arises. You enter into nothingness where there is neither disturbance nor peace, just only nothingness. Gautama the Buddha refers to it as SHUNYATA, Nothingness.

From Personality to Individuality
How is this nothingness? Saints have called is the Formless. That which, Gautama the Buddha has called nothingness other saints have called it the formless. What you see when you close your eyes is the formless. Asmita is when you start to become situated within that formless, which further leads to expressing the consciousness at that level. There is a difference between, Asmita and ego. Ego means, “I AM”, you believe yourself to be separate. In Asmita, “I” disappears and only “am” remains. You commence to know yourself as a part, such that you are a part of this whole. At the level of ego, you feel yourself to be separate from the whole. But in Asmita, you begin to feel like a part of the whole. Therefore, the manifestation of consciousness after being situated in the formless is known as Asmita. Moreover, when you start to live at the level of Asmita, you experience peace. Everyone wants peace, but unless and until you reach the sixth level, you cannot experience peace. The level of ego is also known as personality. But this sixth level, Asmita can be called as Presence. It can be called Individuality. Therefore, Asmita means that you are a part of this whole. And when you experience peace at the level of Asmita then Tathata arises.
Tathata is your behavior with the world. When you live at the level of peace, an ultimate acceptance within you is born. Whatever may be the situation of disturbance or quietness, however the world may be, here you are in total acceptance of it. There is but little difference between all but the primary essence remains the same in all. Either you call it witness or nothingness or formless, or Asmita or peace or Tathata, or choiceless awareness or individuality or presence all these are differences of words. In a way all these words indicate the sixth level of your consciousness, your state of being at the sixth level, it indicates the state, which lies between Ego and Divine Sound.

Awareness makes the Difference

Today we are going to talk about a verse of Daria Saheb of Rajasthan. He says:
“Raam Naam Nahi Hridaya Dhara, Jaisa Pasua Taisa Nara…”
What is the difference between a Human and an animal? There is only one single difference between them. Humans are capable of knowing God. They are able to merge with the Ultimate Sound, to shower in His Light. If in your entire life you have not known God then you are not worth calling a Human. If you have not implanted the seeds of Omkar in your heart, then your life is spent in vain. The language of saints is a bit different. When a saint says Heart, it means formless being, the Shunya, Nirakaar, the inner sky. If you have not rested in that space of yours, then you have simply wasted your life.
To be in Remembrance of the Divine is only thing that is worth doing. Even while doing any other work one must be in constant remembrance of the divine then only the life has been properly utilized. You all may be knowing — when a mother is doing her daily chorus, or is busy with her family or even when she is sleeping one part of her mind is simply taking care of her child. Even with the little voice of cry she drops all her works and rushes to the child. In this way the remembrance of the Divine must go on. On the periphery there is world but your center is always connected to It.
Earning a livelihood is necessary but without the Sumiran, without remembrance of the Self, it is unworthy.
Daria Saheb says:
“Pasua Nar Udyam Kar Khavai, Pasua to Jangal Char Avai.”
An animal also goes to jungle and fetches his prey or food while a human does work, earns money and then can prepare his food. If this is the case, then animals are in far better condition than us. At least they don’t have to earn money for that.
Daria says:
“Pasua Avai Pasua Jae, Pasua Charai Va Pasua Khae.”
If the way you came to this world and are going back in the same manner then what have you given to life? What have you learnt from life? If the son of a king does not enrich his father’s empire and leaves it as he had got it from his father, then what has he contributed? What is your contribution to the Life?
Daria says:
“Ram Naam Dhyaya nahin Mai, Janam Gaya Pasua KI Naai.”
To get a life as a human is a great opportunity. Before taking birth in this form, we guides deputed by God, request them to send us on Earth. They agree seeing our eagerness. But after coming to life we forget that divine assignment, our own source. We degrade ourselves.
We have fallen down in the category of animals. We eat, drink, sleep, give birth and die just like them.
If one lives a life without knowing the secret of Omkar, then he has known nothing.
An animal also has a body, senses, mind, life then where you differ from them. It is only your consciousness, your being that makes you different from them. To live in self awareness is the only difference. Your existence, your Buddha hood, to know oneself as the whole, to know your identity is the only aspect that causes the difference.
“Raam Naam Se Nahi Preet, Yeh Sab Hi Pasuon Ki Reet....”
Bikha says:
“Raam So Kar Preet Re Man, Ram So Kar Preet;
Ram Bina Koi Kam Na Avai, Ant Dhaho Jimi Bheet.”
Till the time you have wealth, health, power, everyone calls you are their own. But only at the time of death one realizes that none other than Raam, or Omkar, is our own. Just imagine, think of your death and you will conceive that only Divinity can be of your help.
Spirituality is just a process of two steps – firstly you need to search a living master, with whom you fall in love. And then extend that love from Master to the formless Divinity or God or Existence.
Daria says:
“Jeevat Sukh Dukh Me Din Bhare, Mua Pachhai Chaurasi Parai.
Jan Daria Jin Ram Na Dhyaya, Pasua Hi Jyon Tanam Ganvaya.”
In the entire life, there is a cycle of pleasure and pain, joy and sorrow, happiness and sadness and then comes death. Again there is attraction for a physical body and the whole circle starts again.
Kabir says: “Jeevan hai Ek Chauraha…”
It means that life of human is like a crossroad. Now you have to decide which direction you want to go ahead with. From there you can go downwards and fall in the category of animals where there is lust, jealousy, anger, hatred or else you can rise to Buddha hood, where there is love, bliss, serenity, peace. Only humans can experience bliss, celebration. Have you ever seen animals playing Holi, Celebrating Diwali, Christmas, Id or New year? This is the uniqueness, specialty about the Human race.
Until you are unaware about the self till then you will come again in the physical body for the search of eternal. I was in Ranchi staying in a house named Hill View. It was 11’o clock at night and a boy came in his search. The boy said he needs to ask a question. I asked him was that time suitable for it. Could not he wait till the next morning? But the boy insisted telling that he was going to commit suicide in the lake next to my house since he could not find the reason of living life in a monotonous way, without knowing its goal or aim. But people told him to ask this question to me so as to get his thirst quenched. I told him, “This question is your own; its answer also has to be your own. If you get borrowed answer it won’t satisfy you. This was the question which led to search in lives of Osho, Buddha, Krishna, Mahavira, Jesus, Mohammed. Even if you end up your body, this question won’t be answered and you will hanker for it.” Then after months, the young boy’s father met me and thanked me for saving his son’s life and inspiring him to search for himself.
It is an invitation for all such seekers, explorers to come, join and know it in Oshodhara.
Don’t miss the golden opportunity when there is living stream of Masters flowing close to you with such huge Sangha to know yourself.
At the time of Dariya Sahab there was another Dariya sahab in Bihar who also describes the same scenario as in this Pada –
“Naam Na Jana Re Abhaga Naam Na Jana Re …”
This means that if you have not known the True Name, you are the most unfortunate.
You can know the True Name and the art of Divine awareness by being connected with a Master. Master is the only one who is truly yours. To connect your self with a Master and through him to the infinity is Sahaj Yoga.

The True Name

The 16th century was blessed with the grace of Guru Nanak Dev ji. Actually He was born in 1469 in Nanakana Saheb in Pakistan, but His glory was known to the world since 1506, at the age of 36 years. Once, Guru Nanak Dev ji along with His friends went to River Ven of Sultanpur. Diving into the river for bath, three days passed, and He did not come out of the river. Those three days were spent in Samadhi. He had gone for bath of His body but returned with the bath of His soul. On His arrival back he was not the same person. All that was old was washed away. Within Him took the birth of a New Light. As soon as one gets enlightened His life is divided into two parts – initially there was a search, a longing for knowing the Ultimate and after being one with the Reality there is a need for sharing, for letting others also have the experience of Infinite.
These words of Guru Nanak Dev ji, reflect His Inner Joy. It is like after the awaited scorching heat of summer, you experience the rain or after the dark night comes the illuminating rays of the Sun. Guru Nanak Dev ji says:
“Ek Omkar Satnam, Karta Purukh,
Nirbhau Nirvair Akal Murat,
Ajuni Saibam, Guru Prasad.”
Each of His words is a Veda. ‘Ek’ means one. All is said in this single word. ‘One’ stands for what Islam calls ‘Toheed’, what Upanishads call ‘Adwait’. Saint Namdev says:
“Ek Anek Viyapak Purak…”
Truly, it is One, but it seems like many. Wherever I See, I can see only IT. The first declaration is that it is One. But what is it? It is Omkar – it is the Sound of Existence, it is the Light of Universe. It is present in the form of consciousness. It is the energy prevailing everywhere. It is manifested in the form of Bliss. In the real sense, it is Omkar which is the truth. By whatsoever name you may call it, let it be tree, bird, man or animal. All these are just names given so as to differentiate but truly speaking it is Omkar residing inside and outside. Guru Nanak Dev says – it is all the Leela of Omkar. Only Om is existing, and nothing else. Only the ocean is existing. All others are just its waves. Guru Nanak says:
“Ek Omkar Satnam, Karta Purakh”
Once Meera goes to Vrindavan in a temple, where an ascetic, called Gusai, is the chief priest. Gusai says, “Don’t you know that the entry of females is prohibited here?” Meera laughs and replies, “Are you a male? I always knew that only Lord Krishna is a male.” Gusai acknowledges his mistake and falls at the feet of Meera, realizing that the male is only one, Govinda. Only He is the doer.
“Ek Omkar Satnam, Karta Purakh, Nirbhau, Nirvair...”
He is fearless. Remember one who does not fear does not make othesr fear too. So there is no reason to be in fear of God. He is ‘Nirvair’ i.e He does not have enmity with anyone. ‘Akal Murat’ – the world that exists is moving in the zone of time, what is today will not be there tomorrow or was not there yesterday. The form will be destroyed one day or the other. The formless that exists within the form is the actuality. He is ‘Ajuni’. Guru Nanak dev ji is giving a hint to the believers of incarnation. In those days speaking against incarnation or ‘Awtars’ was a matter of great courage. He is ‘Swayambhu’. Iit does not need a womb to be born. It is generated by itself. It does not have parents. It is not barred in the frame of time. But if it is beyond time, how can one know it? Guru Nanak Dev ji answers – ‘Guru Prasad.’ These two lines reveal the entire secret of religiousness. Whenever one gets the key of Omkar, it is only through a Living Master.
Saint Kabir says it rightly:
“Guru Pratap Ja din te jaagi,Din- Din Adhik Chali...”
It can,t happen without a Master.
Guru Amardas jee says it beautifully,
“Jiska Grah Tin Diya Tala Kunji Guru So Pai.” We have treasure within us, but it is locked and its key is given by the grace of a Master or a Guru.
There is a Haiku:
Sitting silently,
Doing Nothing,
The spring comes
And the grass grows by itself.
It indicates that mere presence of a Master leads to growing of grass by itself.
How is that Govinda?
“Aad Sach, Jugad Sach.
Hai bhi sach, Nanak ho si bi Sach.”
It is immortal, having an infinite existence.
Shankaracharya says rightly: ‘Brahma satyam, jagat mithya.’
It is the divine which is the truth All else just appears to be true. It (divine) is the truth today, it was the truth yester ages and it will be the truth for ever.
“Soche Soch Na Hovai Je sochi lakh war.”
How can people know the one having no boundaries in the frame of thinking. It is simply impossible. The divinity is beyond mind and yet we want to know it through the mind. We want to understand it through intellect, discussions, reading religious books. There are two words in Hindi – Chintan and Manan; the former means to know through information and outside knowledge and the later means to understand through one’s own experience. The divine can be explored only through experience.
Saint kabir says it similarly:
“Kya Soche Barambara,
Kya Padiye, Kya guniye, Kya ved kitaba padiye,
Pade Likhe kya hoi jo sahaj na miliye soi.”
Just merely by reading, repeating or preaching nothing will happen unless it is your own experience. Until you haven’t been friendly to omkar, it is of no use. Till the time you have not showered in water of Omkar, nothing can help you.
Guru Nanak says:
“Soche soch na ho vai je soche lakh war,
chupe chup na ho vai je lai raha livtar.”
A wonderful statement is given by Guru Nanak dev ji – doing meditation is not enough.
Our beloved Master Osho says it wonderfully – that meditation is like traveling in a boat. To get to the destination it is essential to get into it and get down of it. If not, then one will miss the goal.
Meditation is simply the cleaning of land before sowing the seeds into it. And when the seeds of Omkar are sown then will the plant of Samadhi be grown. And in this plant, blossom the flowers of Bliss, love and peace.
To be one with omkar is samadhi.

The Yoga of Friendliness

There are 7 centers in our subtle body and each center is associated with one particular type of Yoga. For example:
The Mooladhar center, which is situated in the base of the spine, is the controller of our physical body. And as the body does all actions (karma), the Karma yoga, which is the Yoga of Action gets associated with the Mooladhar Center. Similarly the Tantra yoga is associated with the Swadhisthan Center. In the same way,There are 7 centers in our subtle body and each center is associated with one particular type of Yoga. For example:
The Mooladhar center, which is situated in the base of the spine, is the controller of our physical body. And as the body does all actions (karma), the Karma yoga, which is the Yoga of Action gets associated with the Mooladhar Center. Similarly the Tantra yoga is associated with the Swadhisthan Center. In the same way,

Gyan Yoga is Based on Maitree –The Friendliness.
The Gyan yoga, which literally means the yoga of knowledge, is perhaps the yoga about which one has the least knowledge. Sometimes, the Gyan yoga and the Sankhya yoga are considered to be one and the same and sometimes it is described as Sanayas yoga. But in reality the Gyan yoga is the yoga of Maitree – the friendliness. And it is really surprising that we don’t talk about Maitree yoga. And the number of people who have attained the Supreme Absolute through gyan yoga is not less than those who have been in communion through the Bhakti yoga.

Once, I was conducting an Anand Pragya program in Ranchi – in the institution of Coal Management and there, one friend asked me that the ‘gopis’- the village milk maids during the time of Krishna- were in love with Krishna. But what about those cowherd friends! His childhood friends! What was their relation with Krishna? Was their relation also that of deep attraction? Attraction is certainly the basis of love. Were the cowherd friends also attracted by Krishna? Were they also in love? I told them that those cowherds were in friendliness with Krishna andthat this friendliness can also form the basis of communion with the Supreme Absolute. The basis of friendliness or the center of friendliness is not mainly the deep affection but it is the RESPECT. The cowherd friends of Krishna were not in love with him and when a person is in friendship, he or she is not in love. There is a certain kind of belongingness and there is respect also. So, Gyan yoga is associated with Vishudh Center and its basis is respect and friendship.It is said that the teachings of Gautam Buddha were mainly about Gyan yoga. At least whatever he taught through words, which later on became the holy book of Buddhism after Buddha, was certainly based on Gyan yoga. It is entirely a different thing that apart from Gyan yoga also there were a few teachings of Buddha, which could not be included in the sacred books but continue to exist even today through face to face, eye to eye contact.
But as far as the sacred books are concerned, they were all based on Gyan yoga. And the entire Gyan yoga of Gautam Buddha is based on friendliness.
Not only the Gyan yoga of Buddha, but all Gyan yoga is primarily based on Maitree – the friendliness.

Gautam Buddha – The Messenger of Friendliness
Gautam Buddha lays a lot of emphasis on friendliness. For e.g. we can say that the preaching of Guru Nanak Dev jee are primarily that of Bhakti yoga. Similarly, if I were asked to define the yoga on which the Gautam Buddha’s teachings are based; I would say – the Gyan yoga. So, as Guru Nanak Dev jee has spoken very high of love and devotion in form of the basis of Bhakti yoga, in the same way, Gautam Buddha had immensely lauded friendliness as the basis of the Gyan yoga. He has called himself the messenger of friendliness and during the last moments of his life, Gautam Buddha said –”next time, I’ll come again and incarnate as Maitreya and spread the message of friendship.” Gautam Buddha was not in favor of boundaries between the countries. He wanted to spread the message of friendship in such a way so that the whole earth becomes a family – Vasuddhaiv Kutumbkam. All respect each other and live amicably. The short stories narrated by Gautam Buddha carry essentially the message of friendliness. One of such stories, which I like very much is:

A Short Story on Friendship
Once a falcon lived on a tree and on a tree near by there lived a she falcon. One day the falcon says to the she falcon – ‘I would like to marry you”. The she falcon says, “Before I decide to marry you I would like to know if you have any friends”. The he falcon answers, “No, I don’t have any friend”. The she falcon says, “No, then I can’t marry you. I can’t marry somebody who doesn’t even have friends.
The falcon asks, “If I make some friends, then, will you marry me? The she falcon says, “ then I will give a second thought to it”.
The falcon goes back. On his way back, he meets a heron. He asks him, “My dear heron, I want to be your friend, will you be my friend?”
Now, just remember one thing that when you express your love towards some one, then there are chances of acceptance but there is also a possibility of rejection. If you say – “I love you.” It is not necessary that the other will also say the same thing. He or she may say – I don’t. But when you extend your friendship and when you say that you want to be friends, there are ninety nine percent chances that the other would agree to it.
So, that heron also said, “I would certainly like to be your friend”.
And both of them became friends. Then, the falcon goes to a tortoise and says – ‘O dear tortoise, will you be my friend?’ The tortoise also says – ‘I respect your feelings and let’s be friends.’ Then the falcon goes to the lion and says – you are the king of forest and I am the king of the sky. Let’s be friends. The lion also agreed and they both become friends.
Now the falcon goes to the she falcon and tells – I have made three friends. Will you marry me now? She says, “Yes, three is a good number. Now we can marry”. Finally they get married and start living on the same tree in the same nest. Baby falcons are also born to them and they both are very happy.
But one evening, two hunters come to rest under that tree. At night they both feel hungry and they also hear the noise of baby falcons. One of them says – it seems some birds live on this tree, go and get them. We will roast them and eat.
The hunter starts climbing the tree. The she falcon gets worried and asks the falcon to do something. The life of our children is in danger. The falcon goes to the heron for help. The heron says – I’ll try to do something to help you. He goes to the lake near by and takes a dip there. The wings get wet. Then he goes to the place where the hunters had lit fire, and sprinkled some water on the fire with his wet wings. He does it again to put out the fire. The hunter calls back his friend and asks him to climb down and first help him to light the fire properly. Both of them now start trying together. The she falcon again gets worried and asks the falcon to do something as the heron is also tired and won’t be able to do much. The falcon now goes to the tortoise for help. The tortoise says, “ I will try to do something”. Very slowly, he walks along the lake so that the hunters are able to perceive him. Both the hunters see him and want to catch him in a piece of cloth. But the tortoise is very strong in mud. He pulls both the hunters into the lake. The hunters are not able to catch the tortoise and have to also leave the cloth. “The tortoise was indeed very smart,” says one of the hunters. “Never mind, let’s try to light the fire again”. Says the other. Now the she falcon gets very worried and asks the falcon to go to the lion for help. The falcon goes to the lion. The lion comes there and starts roaring. Both the hunters get very scared and run away. The falcon says to his wife, “Darling, you are right. We must certainly have friends.
‘The life is blissful only if we can call someone our own’.

First Step of Gyan Yoga – Worldly Friendship
Don’t forget that the life has no meaning at all if you don’t have someone you love in this world? What is the purpose?
Have you heard the Gazal sung by Jagjit Singh which says – If you have nothing to do with those who love you, then why are you living? Why are you alive? Not only this much, then why have you taken birth? Therefore, you should certainly have some friends. And this friendliness can also be made the basis, which would lead your way to the Supreme Absolute. How can that be done? Well, the starting would be with the friendship, which is other oriented. During childhood, we have so many friends; we sit together and chat for hours and hours. When we are not able to meet a friend, we become sad. This is worldly friendship.
The Sufi saint says, “The love in this world becomes the door to the divine love”. Similarly, the friendship in this world is the gateway to the divine friendliness.
Sometimes friends become so important that even wives are jealous. But this is other oriented friendliness, which is worldly friendship. Your consciousness is directed towards your friend, you forget your Self. This is impure friendliness when you forget your Self and do something; it becomes the impure form of it. But remember, impure can be made pure. The diamond, when it comes from the mine, is in its impure form. It can be made pure. But, it has to be a diamond. If you will start purifying a pebble, it can’t become diamond. And purification can be done of something, which is impure. Pure friendliness is Self-respect. When you emember your friend, remember how much he respects you. Know that at least there’s one person on the earth who respects you. What does friendship means? It means – respect – you are not unwanted, you are not uninvited. At least one person respects you. At least one person seeks your company. At least there’s one person who enjoys your proximity. At least for one person, you are very important. And without you, the life of at least one person will become will not be the same. Somebody will miss you.

Second Step: Friendliness with Self
And then something different happens. You start respecting yourself. Earlier, you were not even able to respect yourself if others were not respecting you. For you to respect yourself, at least one person was required to respect. But then something different happens – pure RESPECT, self oriented RESPECT, to respect yourself or to be in friendliness with your own self. This is purified worldly friendliness –when you start respecting your self.
You will be surprise to know that we don’t live in friendliness with our own self.
Have you ever taken care of your self as you do for your friend? Do you remember any moment of friendliness towards your own self? Very rare, and when you are filled with respect towards your own self, then many things start happening. And why should you not respect your self? And why should you not be proud of your self? Just remember the greatness of the place, which you belong to and you would start feeling proud of yourself. Also know the difference between the ego and the self-pride.

‘Others should respect me’ – this is ego. ‘I respect my self’ - this is self –pride.
Ego is an obstacle in the journey towards the Supreme Absolute where as self- pride proves to be helpful in this journey. Another difference, which I would like to tell you is that the ego says – I am great, I am a great orator, I am very rich, I hold an important post, that’s why people should respect me. But self – pride means the place or the person I am associated with is great. I am an Indian and India is a great country; that’s why I respect my self. Krishna and Ram are my ancestors and they are the greatest beings of this world that’s why I respect my self – this is self -pride. So, the next step is that of self-pride – you start respecting your self. In this way, the worldly friendliness has two forms – pure and impure.

Third Step - Friendliness with Master
Now the next step is that you start respecting the Guru. Guru means somebody who knows Govind – the Supreme Absolute and in whom Govind has taken the visible form. And when you start respecting Guru, this may be called “gauni maitree” you respect that person very much and you remember him all the time.
Guru is your friend. Gautam Buddha says that Guru is your well-wisher. And what does a friend mean? Somebody who protects you, somebody who helps you progress in all fields, in all dimensions – that person is your friend. And Guru is obviously the person who helps in all round development. So Guru is your friend and your well-wisher. But this is also not the perfect friendliness. It still contains some impurities. Why is it impure? Well! Because you completely forget yourself. You are constantly thinking of your Guru. The center of your life becomes Guru. Now this will lead you to self-forgetfulness. And what so ever, leads you to self-forgetfulness – is definitely impure. Now, this can also be made pure. By the grace of Guru, it can be purified. Now don’t think of Guru as a friend or a well wisher. Just change the gestalt and feel that Guru’s grace is showering on me, Gurus friendliness is protecting me. My Guru is taking care of me and showering his grace on me. When you start experiencing the feeling of Guru’s grace, it may be called pure Gauni Maitree.

Fourth Step - Friendliness with Govind – The Supreme Absolute
But even if you stop at this point, you will not reach the Absolute. Gyan yoga says – now enter into the next step, which is “Para Maitree”. Para maitree means friendliness with the vast. Until now you were with a person. In worldly friendship, your friend was a person and in friendliness with Guru, sure, you are associated with the cosmic consciousness, but it is remitted to an individual. But now in this step, it’s a big leap and you ate in friendliness with vast whole. There’s no person there, it is the whole existence there. When enter into the friendliness, your life changes completely. Friendliness with Supreme beloved means automatically the friendliness with the whole existence. But here also, we might fall into the trap. It is very much possible that you forget your own self in the friendliness with the existence. In this step, you are going at a very high speed and just a little distraction can take you very far away from your goal. Now remember that this also has to be purified. This would be impure friendliness with existence that you remember the whole vast experience but you forget your own self. Now the next step would be that you start feeling that from the whole vast existence, the vibrations of friendliness are coming towards you. This is Swakendrit para-maitree, which means to be in friendliness with the whole vast existence oriented towards the self. The Grace, the friendliness is showering on you. You start feeling that EXISTENECE is taking care of you.
A poet saint has very beautifully expressed the feeling of a seeker who has realized this truth. He says – “Just imagine my ignorance and illusion that I used to think that He is not at all bothered about me, He who is actually the ruler and the director of the whole universe and takes care of the whole universe. No, He is not at all indifferent. He is very much concerned about every thing. He is constantly taking care of us. He is constantly showering friendliness on us.” When you start living in this state of being, then you enter in to the zone of Para-Bhakti. Now the ultimate destination is not far off. There is a rule in friendliness and in love that you become that whom you love. One day you yourself become the whole vast existence.

Truth and the Ultimate Truth

I would like to begin with one rubai from Omar Khayyam:

“Atma ke bhed ko pakar ke lehraya hun mai
Ek pagal mouj hun behta hua ayah hun mai
Bekhudi ke takht par baitha hun doston
Prem jag ka badshah hun, mastiyan laya hun mai.”
As there is the ocean and there are its waves, similarly there is the Ultimate Truth and the Truth. No matter how much we look at the waves, it does not convey anything about the ocean. It cannot reveal the entire ocean. Similarly, the Truth partly reveals the Ultimate Truth. However, it cannot manifest it in its totality.
Ultimate Truth is like a flower and Truth is its fragrance. Through the fragrance, some presumptions about the flower can be made, but the flower cannot be experienced. Similarly, whenever someone attains to the Ultimate Truth, whether it is Buddha, Kabir, Osho, Nanak or Farid, he will attempt to convey the Truth through words.
Hence, that which can be expressed is the Truth. That which cannot be conveyed is the Ultimate Truth.
What is the difference between the Truth and the Ultimate Truth? Many efforts have been made to define the ultimate truth. However, no language can make the Ultimate Truth appear.
For example, you can give a definition of a cow that a cow is an animal; it has four legs, one tail and two horns. However, no matter how appropriate a description you give, it will not make a cow appear.
For instance, you talk about sky that sun rises in the sky, the stars and the moon rise in the sky. No matter how much you talk about the sky, you cannot get the sky here, nor can you get the sun.Similarly, how much ever is said about the Ultimate Truth, the Ultimate Truth cannot be made to appear. It cannot be defined in totality. At most some indications can be given.
“Adi sachh, jugadi sachh,
hai bhi sachh, Nanak hosi bhi sachh”
It is a beautiful definition given by Guru Nanak. However, in this definition the Ultimate Truth is not revealed in existential manner. A small indication is made.
Whosoever got to know the Ultimate Truth, strived to express it in words but the Ultimate Truth remained inexpressible; beyond words.
While speaking on Lao-Tzu, Osho said that the Emperor of China requested him a lot andasked, “Lao Tzu, at least say something about the Ultimate Truth that you have attained, find some means of expressing it in words.”
Lao-Tzu did not agree for his entire life. Towards the end of his life while trying to cross over from China to go to the Himalayas, he was caught at the check post. On the request of the king, the tax collector said that as per the rule who ever leave the country must pay the tax. Lao-Tzu said, “I am a fakir, I do not have anything to give.” The tax collector insisted that a rule is a rule and he must pay something.
The king sent a message that Lao-Tzu was taking away the greatest treasure China has. Any other person could be allowed to leave without paying tax but Lao-Tzu cannot be allowed this. Lao-Tzu will have to give tax by writing down what the Ultimate Truth is.
There and then, sitting at the check post Lao-Tzu wrote a unique book. Its name is Tao-Te King. Based on it is book of Osho’s discourses- Tao Upanishad.
And its first sutra is; Ultimate Truth cannot be expressed in words. And that which can be expressed cannot be the Ultimate Truth. Thereafter he made an attempt to express the Ultimate Truth. He gave many sutras. When it could not be conveyed then what has he tried to say? What did he write? It is truth. Truth can be told.

Ecstasy of Being

The feeling is really explained beautifully: The ecstasy of the Divine Name constantly permeates the whole Being. Guru Nanak Dev says that - this Divine Name is not such a type of intoxication, which would be there for a moment and the next moment it won't be there. To tell you the truth, this is actually the real difference between God and the world. If you have known a particular dimension of the Divine, if you live in the experience of a particular dimension of the Divinity, then you can always live in it. But no experience in this material world is permanent. It is like a bubble. At one moment it exists and the next it doesn't. But the experience of the Divine is eternal. And this is how you would know whether you have experienced God or something else. For example, Yogis talk about Somras (Divine Intoxication)). They say that they can taste something sweet at LalnaChakra, for which they have to roll their tongue in a particular angle towards a particular point. But if some times it is there and sometimes it is not there, then it cannot be said to be the experience of God. How can it be Divine if it is not eternal? For example - There is Divine sound - It is eternal. You can listen to it wherever you want. There is Divine light - it is eternal. Then there is Divine nectar, Divine taste, which you can feel whenever you want. Similarly, there is Divine ecstasy - you may feel and be in it whenever you want. It is just a matter of being aware of it.
You are in reality in the state of Divine ecstasy, that's why it's of great importance.
Guru Nanak Dev says it doesn't really matter much even if you experience the divine. What matters really is whether you live in Divinity or not. The real thing is whether we are in communion with the Divine or not. Whether we are merging in it or not? Whether we are always feeling oneness with the Divine or not?
Saint Rajjab has beautifully expressed this feeling in just one line - O saints, my mind has got absorbed - And how it got absorbed? He further says: "It constantly drowned in the Divine Ecstasy." Now this is the key. Day and night when you live in the Divinity, in the nectar of the Divine Name, only then does your mind get absorbed. Only knowing will not lead to ecstasy, just remember this. If you really want to get absorbed, always live in the remembrance of God. And these are all different dimensions of living in the remembrance of the Supreme Absolute.
Usually people get stuck to different forms of God and Gyanis, intellectuals, are lost in the formless form of God. The devotees don't want to leave the form and get stuck to temples, to mosques and the deities. And where is Gyani lost? He is lost in the emptiness. He is completely lost in the jungle. But in between, there are subtle ways, which can form a beautiful base to live in the remembrance of God.
Remember, only experiencing the Divine is not the main thing. Much more important is to live in the divinity on the basis of the experiences of the Divine. Which dimension of the Divine is taken as the base, is also not that important. The main thing is that the way of living becomes the expression of the Divine.
If the ecstasy is the base, it's marvellous. Like Guru Nanak Dev, you also are able to say- "Day and Night, I am drowned in the ecstasy of the Divine Name". But remember, it's a matter of day and night.
Saint Rajjab says-"My whole being is constantly merged in the Divine Ecstasy. Rajjab is getting absorbed through the experience of the Divine Ecstasy. He is completely merged in that experience. You may also take help of any of the Divine experiences to enter in to it. The point is to live in the Remembrance,
day and Night - to live in His Remembrance. Saint Kabir says- if the ecstasy never leaves you, only then know for sure that you have actually tasted the Divine Intoxication? Just remember that it's only when the ecstasy becomesyour way of living and each and every moment you are in IT. If out of 24 hours, you practice Samadhi for one hour and for 23 hours you live in forgetfulness; then you are not a real drunkard. You are actually ignorant, unskilful and a silly drunkard.
Which ever experience you catch hold of, make it your permanent partner. When we get up in the morning, the first thing that comes to our mind should be the feeling of the Divine experience and when we go to sleep at night, we should be in the feel of that Divine experience. But, if the whole day you have not lived in its remembrance, you can not go to sleep with that experience! Therefore, it is absolutely important that you remain in the remembrance of the Divine all the time - each and every moment. Thus it is not of much importance that we have tasted the divine and have had glimpses of the Divine. The real point is that the glimpse forms the basis in the Remembrance of the Divine and becomes our way of living. The ultimate experience is Ecstasy of Being.

From Worldliness to Godliness

My dear seekers,

Now we shall have a deep insight on a verse of Saint Namdev. From 1270 A.D. to 1350 A.D. Saint Namdev had sung the songs of the Ultimate in the states of Maharashtra and Punjab. If one understands the journey of Namdev, it is certain that he would be able to understand the entire path for one's own Sadhana.

Four steps of journey

In Sanatam Paradigm, it is said that the spiritual journey is completed in four steps.

"Shastratah, Satsangatah, Gurutah and Swatah."

It means: the first step is through reading holy books, scriptures, religious materials available, biographies of many saints and their doctrines. You might have to read Geeta. Some inferences from religious scriptures of Ramayana, Bible and Koran need to be taken. The books of Master Osho, Dadu, Meera, Rajjab and other saints can be the initial step towards the inward journey. Similarly, Namdev started by reading various Holy books. He went through Upanishads, Purans, Aranyaks, Brahamans and so on. After that he came in touch with Saint Gyaneshwar, also known as Gyandev, who was a famous saint of Maharashtra at that time. Many a times, he had joined in Satsang of Gyandev. At several moments, Gyandev advised him to make somebody his Living Master. To this, Namdev used to reply what is the need for me making a master when I am having the benefit of your presence. I can listen to your discourses. Gyandev tried to make him understand that the introvert journey cannot take off without a living Master.

It is rightly said: "Bin Guru Hoi Nna Gyan"

The literal meaning of this is -- "Without a Master; wisdom is not possible."

Besides all this, Namdev did not agree. And wherever Gyandev used to go, he followed.

Find a Master to know Thyself

Once Gyandev along with his 40 disciples went to Gora, who was a potter thus known as "Gora Kumhar." Namdeo also accompanied them.

Just in a joking manner, Gyandev said to him: Please do check whether all of my pots (disciples) are perfect? Are any of them not yet ready?

Listening to this, Namdev was a bit strained and furious. He was thinking that how could this illiterate man judge about us? Seeing the lines of stress on the forehead of Namdev, Gora Kumhar reported to His Master that all other pots are fine except the one of Namdev. At this statement, Namdev became angry and burst out.

Namdev said to Gyandev: How did you choose this man, having no knowledge to judge about us? He does not know anything. Gyandev said smilingly: "When Gora Kumhar said that your pot is not yet ready, I was also doubtful on his statement. But seeing your reaction I realize and agree with Him. Your pot is not yet fully ready. Now go back and work on yourself."

Getting wounded very badly on hearing this, Namdev returned and worked hard. He did a lot of efforts but all was in vain. In that moment of pain, misery and agony Namdev has sung this song --

"Lobh laher ati Neejar baje

Kaya dube kesava."

He says: I am caught up with greed. I am sinking.


First Stage: Student

Understand it this way: for a seeker there are three stages. Initially when you begin, you begin as a student. As a person who is trying to collect information from everywhere. The search has not really started. You are interested in reading books, knowing more and having more intellectual knowledge. It is a symbol of western mind, which just gets stuck on collecting ideas, methods and techniques. Thus, until you are a seeker you are greedy.


Second Stage:Disciple

After this stage, you start melting gradually. And that time you move from being a student to being a disciple. In this stage, you are not just concerned with intellectual thoughts but you have started being in love with the master. From head you have descended towards the heart. But remember, even if you have moved from being a student to be a disciple it is not enough. If you even got stuck at this stage then too it is a hindrance. Very few talented people cross this stage and reach to the stage of being a devotee. Who is a devotee? A devotee is one who gives away his whole life. He is the one who surrenders himself to the master.

"Lobh laher at Neejar baje

Kaya dube kesava.

Sansaar samunde taar govinde

Taar le baap bithala."

He explains: I am still at the stage of a student and thus I am greedy and want to have more information and ideas but the result of this is that boat of my life is sinking. It has been over burdened by the weight of knowledge. I am sinking in this ocean of world, I cannot rise higher and is requesting to the Almighty give me your hand and help me to cross this ocean.


Third Stage: Devotee

This happens in life of every disciple after doing many efforts and trying hard from his side; finally gives up everything and raises his hands. He prays for His shower, for His grace, for His blessings.

He further adds -

"Anil Bena hau khev na sakau

tera par na paya bithala."

It means that the winds have led my boat up to here but now it is not possible for the wind also to move my boat further from here. Tathata -- a feeling of such ness, a deep acceptance of whatever is happening is fine. It has helped me a lot in my journey but that also does not work further. Tathata is a milestone and essential for every seeker but that is not the end. It is not the final goal or the last step. He says that meditation, being aware of own self and acceptance has done so much for me but now to move ahead with the help of them seems to be impossible. There is no ray of hope in my dark life. Depicting his inability in these lines he expresses that with Sakshi - I have grown to this point but there seems no message of love coming from Your side, there is no symbol, signal of Yours. I am feeling helpless.

Need for a Living Master

Reaching the climax of his condition he says:

"Hohu dayal satguru mel tu mokou

par utare kesava."

He begs: O lord, do me a favor. Send a master in my life.

Remember one thing for sure, that once you move ahead in search of Divine, It's grace showers. Then you shall be blessed with a Master and when the Master's blessing pour, you dissolve in that Ultimate. This is the entire route of sadhana and that's the way of His Love.

"Hoi dayal satguru mel tu mokou

par utare kesava."

O Lord! Just do one thing for me. Let me meet a Living Master in my life - this is all that I need from you, says Namdev.

Concluding this Namdev says:

"Nama Kahe hau tar bhi na janau,

Mokou bah de bah de bithala."

I do not know how to swim in this ocean of world. I am just sinking. Hereby, Namdev has accomplished the two steps: Reading scriptures and Satsang. Now he is standing on the third step: longing for a master. For the earlier two steps only effort was enough, but on the third along with the effort from your side, blessing and grace from other side is also required. Meanwhile, Gyandev had also left his body. In this situation of sheer disappointment are these lines sung by him.

But remember, in the temple of God, there can be delay for days but not forever.

Like however dark the night may be, it is followed by a shining sunrise.

Always after a night, comes a new morning.

"Raat kitni sard ho, kya wo gujregi nahi.?

Bigdi kitni baat ho kya wo samblegi nahi?

Ram ko banwas dekar kya samay tham jayega?

Kya mahal me apne ghar seeta aayegi nahi?

Sham ka suraj dhala ab hai kahi kalrav nahi.

Phir nahi kya sahar hogi bulbul gayegi nahi?

Sheet ritu ke baad mana sajar par patte nahin,

Kya kabhi us baag me hariyali chayegi nahi.

Maykade me tutkar pyala bikhar jaye agar,

kya kabhi fir sakiya jaam dalegi nahi.

Mana Murshid ke vidai hai andhere ki khabar

kya bhala rab chup rahega Id aayegi nahi?

It means:

"In the desert also comes the awaited rain,

There is nothing that goes in vain.After the dark night comes a new dawn,

There comes joy in life after every misery and pain.

When in life there is no hope,

You may still find a rope.

When everything has come to an end,

It is now the right time to begin.

Osho left His body and went,

For us the Living masters He sent."

If you have eyes then look carefully and the moon has already risen again. It is the matter of your eyes being open to see. Then it is possible for you to see again a celebration for the festivity of the arrival of a Master again on this planet.

Guru Arjun Dev ji says it beautifully -

"Bah pakar Guru karia"

Just follow the footsteps of a Living Master. Just leave your hand in His. He holds your hands and the third step of 'Gurutah' is completed. With this comes the peak of spiritualism, the fourth stage of "Swataha." Now, no moving, no searching outside is required. Just go within yourself and search your Original face there. And suddenly moving within yourself, you shall find one day that there is nothingness. Even you are not there; only the Divine is. You become one with the Existence.

What is Ego?

If you want to understand what is ego, initially you have to understand something about the mind. There are different conditions of the mind. When you work on a particular subject, when you are doing certain calculations; at that time you have focused your mind on a particular subject and this condition is known as Intellect or Buddhi. The most beautiful condition of mind is intellect.But most of the time there are certain thoughts going on in your mind and you have no control on them. Certain waves of thoughts go on rising and falling. It means all the time that you are awake, certain thoughts keep on moving in your mind without any control. This is most common condition of mind called as Chit or you may call it the accumulated mind stuff. There is a third condition of mind, in which you consider yourself separate from the existence. In somebody's presence this condition of mind arises. The intellect or Buddhi and Chit are not much associated with the presence of other. But in the third condition of mind, when somebody else exists, you start protecting yourself, you start making your different existence from others. This condition of mind when you start considering yourself as different is known as ego. The condition of ego does not have its independent existence. As the shadow cannot exist individually without light, similar is the case with ego. At the time when you are alone in your room or when you are in the bathroom where there is nobody else at that time, ego does not exist. In those moments you are very simple or casual. Thus, ego means an artificially created condition, which is unnatural, which is created by presence of others.


God's design is Perfect

You are saying: WHY DOES GOD CREATE EGO?

Ego is essential, that's why he creates it. If God has designed certain thing, it must be necessary. That is why he has made it. Once I had thought if God gave me the power to re-design or make certain changes in His design - I wished there should be no institution of death. I would wish that death happened to none. And just imagining the situationof Earth 20 years later of this wish being granted, I saw how this world would look like. I could foresee that Earth would be full of old men and women. What I could see everywhere would be just wrinkles. Looking at this scene, I was tensed. I said - God, your design is correct, the design of the world is perfect the way it is. The option or wish that I wished should never come true. As such, if God has given us ego, it is utterly important. There must be some use of it. It has a use of protecting oneself from the exploitation done by others. If there was no ego then anyone could come and exploit you.
What does ego mean? Ego simply is the power to say 'No.' But remember one thing. When you say 'no', mostly it is just for the sake of ego. It does not have any use for the existing situation. You must know to say 'No' only when it is of need; this shall protect you from exploitation done by others. Everything is good at a base level. But when something goes to its extremes it becomes harmful. I mean to say if you say 'No' due to need till then it is fine. But when you start to say 'No' in every situation, then it would be an extreme; it will not be tolerable. Thus, ego is necessary for self-protection from exploitation. But when you always start feeling insecure, when you are always caught up in a fear of somebody trying to hurt you, then it's the situation of being mentally sick. In such case, anyone will say anything and that would be enough for you to be hurt. You should have ego to a certain extent, which is not harmful. Till the time you do not enjoy saying 'No' to others is acceptable. But after that it is sheer game of ego.


Extremes are Harmful

For an example: When you have a tonsil infection, your throat may become sore and there can be cough. You can say that why does God give us tonsils. No, it is essential because when the germs attack you at that time, tonsil acts as a safeguard; it tries to protect your throat. It catches hold of those germs so that they do not enter into your lungs and do not cause any harm to some vital organs of your body. It is the duty of a guard to keep a check on the visitors or stop the thieves to enter and cause any harm. But it is not right on his part to stop all the people who come into the house. In a similar way, when tonsils grow up they start working more than their job, which in turn becomes harmful. In such situation, we remove the guard. But this is not a good situation because now the germs have directly a free entry to our vital organs, which can be more dangerous. Just like the guard and tonsils is our ego. Ego is essential to the extent that it safeguards us from the attacks of others. But when it overgrows it is never welcomed.
So, I would conclude it in one line that ego is that condition of mind where you start considering yourself distinct from the existence.

The Supereme Knowledge

Swami Vivakanand used to quite often say this phrase ‘Get up, wake up and obtain the True Knowledge’. Whom is he talking to? Are we sleeping? Why does a saint say – wake up?
Narsingh Mehta says –

“Uth jaag Musafir Bhor bhai,
Ab Rain kahan jo sovat hai,
Jo sovat hai so khovat hai,
Jo Jagat hai so pavat hai,
Tuk neend ki Aankhiya khol jara
O Gafil, Rab se Dhyan Laga.
Yeh preet karan ke reet nahin,
Rab Jagat hai tu sovat hai.”
Which means -
“O dear traveler, get up, it is already dawn.
It is no more night time, then why are you sleeping.
The one who sleeps is the loser.
The one who wakes up is the winner.
Just open a bit your eyes.
O you ignorant, Remember God.
This is no way to love –
God is awake and you are sleeping.”

Certainly, we are all sleeping, unaware of that Supreme knowledge. But, what is that Supreme knowledge, that True Knowledge?
The knowledge that gives us the understanding of the world is called education and the knowledge that leads to communion, to the unison with the Existence is the True Knowledge, the Supreme Knowledge.

The saint poet says –
“Get up, wake up and obtain the True Knowledge.”
The True Knowledge means the knowledge that brings bliss and good education means the knowledge that brings you money.
The Supreme Knowledge can’t be obtained from books. The knowledge we get from books is just the education or the understanding of the world. Reading the book of one’s own life will lead to the Supreme Knowledge, the True Knowledge. The Gyan Yoga means to experience this True Knowledge.
The Gyan Yoga means experiencing the Supreme Absolute after which no other knowledge is left unknown.

God is beyond intellect

Saint Dariya was a disciple of Premji, one of the disciple’s of Saint Dadu. Before leaving His body, Dadu had made a declaration to the people, “After 100 years of my leaving the body, a great saint will be born at Rannagar in the province of Rajasthan.”
And these words came true when Saint Dariya was born at Rannagar in Rajasthan. He was a saint of great caliber and helped to bring light to a number of people. Today we are going to discuss one of His padas – “Dariya dhan we sadhwa” In this, Dariya Saheb reveals the secrets of Samadhi to us.

“Man, Buddhi , Chit…”
· Mind - refers to that part of our consciousness where we think and make decisions.
· Buddhi/Intelligence - refers to that part of our consciousness where we focus our attention or concentrate on a particular thing.
· Chit/mindstuff - refers to that part of our consciousness where we have no control on ourselves. It is aimless wandering of our thoughts.
Neither of these three will lead us to our own ultimate core of being. It is only possible in our “Antar Gufa – Inner Cave.” In this cave there is no duality, there is no one to speak and to listen. The word is not needed there. There exists the “Anahad Nad – The soundless Sound.” The Holy bible describes it as “Logos.” It is also called as Naam, your inner self, Omkar, the Ultimate sound. Omen, Amen, Om Mani Padme Hum are the different names of the same reality. To talk of it is not possible but each of us can experience it.
Lao Tzu rightly says, “The Ultimate Truth cannot be said and what is said is not the Ultimate Truth.”
To know more about Inner cave its better to understand certain terms,
· Outer Space- the entire cosmos, the biotic as well as abiotic factors, living as well as non-living, stones, rocks, mountains, seas, animals, birds, humans, sky, water, air and so on.
· Outer World- our world of relations, our home, workplace, friends, where we have made our connections.
· Inner World- is the world of thoughts, our imaginations. It is the factory of ideas, thoughts, creations and desires.
· Inner Space- is our cave Antar Gufa, where everything disappears and merges with the Supreme One.
Man, Budhi, Chit Pahunche nahin, sabda sakai nahin Jai;
Dariya dhan ve sadhava, jahan rahe lau laya.
Says Dariya, those disciples are great who reside in this cave, and let samadhi dawn on them.
Buddha says: “Appo Deepo Bhava” Be a light unto Yourself.
A poet says it in such a beautiful way:
“Easy is to brighten your home with lights,
But worth is to kindle a lamp within,
Easy is to die for someone you love,
But worth is to reincarnate,
Easy is to praise someone,
But worth is to have it in you.
Easy is to listen to a Master who passed,
But worth is to be around a living Master.”
Don’t just be stuck to words, clothes, place of the Master. Be in search of a living Master, so that his lamp can kindle your one too.
The poet further says:

“Easy is to remember your Beloved,
But worth is to be his shadow.
Easy is to go to temples,
But worth is to have a pilgrim within.”
The first step towards the journey within is “Sakshi” The term Sakshi has been nicely termed as double arrowed consciousness by Osho. It means being aware towards the scene as well as the seer.
Dariya Sahib breaks our misconception by stating:
Dariya sota sakal jag, jagat nahin koye;
Jage me phir jagana, jagat kahiye soye.
This means:
All are sleeping. Even those who seem to be awake are actually sleeping.
We all are so deeply engrossed in our thoughts, beliefs, and imaginations and thus are unaware of the fact that is happening or taking place around us. We are like Robots functioning according to our conditioned mind.
Here arises a question — How to be aware?
It’s through the way of Sakshi, witnessing.
· Firstly, If you see a cricket match between India and Pakistan – it’s a Scene, Drishya.
· Here you are the audience – Viewer, Darshak
· Third comes Observer, Drashta —while seeing the match you notice that in the last ball India needs to score 3 runs. There is some wavering in your mind, something shakes, certain feelings arise and if you are aware of all this or either you can feel it then you are a Drashta or in Objective awareness.
· And a step ahead, being aware of the one who is watching this turbulences and the match is Sakshi or double arrowed consciousness.
Dariya says to make us understand this witnessing consciousness –
“Jaage me Phir Jaagna..”
The entire revolution of Vipassana has been stuck, as many people don’t understand what Sakshi is but are stuck at Objective Awareness. And the result of all this is forgetfulness.
I would like to tell you a joke: once a couple went for shopping, the husband was a strict follower of Vipassana, so after lots of shopping he returned home and started searching each bag. His son who was looking at him from back was amazed and finally asked him, “Papa, what are you searching?” The father replied I have missed something but don’t remember what it was. After a while the son inquired about the mother and then the father jumped and said: “Now I remember I just forgot your mother there.”
This is the result of being unaware of the self. The intention of Buddha was along with the breath, in the gap between two breaths witness the self, know thy self. The main theme is left by us and rest all is being practiced.

Dariya Sahib further instructs us to –
Taj vikar akar taj, nirakar ko dhyay;
Nirakar me pathkar, niradhar lou lay.
What does he mean by Vikar – the ego is the only problem.
Ego refers to that part of our consciousness, which actually does not exist, but we consider it to be there. It is a pseudo part or else just our phobia that it is.
It is just as thread considers itself different from the Blanket and having a separate identity. Similarly, a droplet may consider itself different from the ocean.
Body is physical form; mind also belongs to the form though it is more of fluid part.
There is Omkar beyond the form; it is the formless. The journey is from form to the formless and feeling the oneness with it.
It means go within in the cave closing all your senses. Your subjectivity will know and feel what is within the inner cave. That inner cave is beyond time and space. Just listening to Naad, and being one with it is Sahaj Yog.
Hariom Tat Sat.

The Musical Light of Divine

Adi Granth says –
“Antar jyot nirantar vani,
Sache sahib siu lib layi”
That means God is always present in the form of divine sound and divine light and by its remembrance you get an association, affection and love with God.
While describing the divine light Saint Paltudas says –
“Ulta kuva gagan mein, tis mein jarey chirag.
Tis mein jarey chirag, bina rogan bin bati.
Cheh ritu barah maas rahat jhartey din rati.
Satguru mila jo hoye tahi ki nazar mein aave
Bin satguru kou hoye, nahi voko darsave.
Nikse ek awaz chirag ki jyotihi mahi.
Gyan Samadhi sune aur kou sunta nahi.
Paltu jo kou sune ta ke purey bhag
Ulta kuva gagan mein, tis mein jarey chirag.”
This means when you constantly look at the divine light, it seems like the upside down well. In this a burning flame of the lamp is seen at the centre. This is such a lamp which is burning since ever without oil and lamp. But it can be seen only by the luckiest disciple with the grace of his master. This light is musical which can only be seen and heard in Samadhi. Paltu Sahib says-
“Deepak bara naam ka mahal bhaya ujiyara
Mahal bhaya ujiyara naam ka tel biraja
Shabad kiya prakas mansar upar chaja.”
That means the light of omkar spreads in the inner sky. This light is musical. It seems that the river of luminous music is flowing from the Mansarover of divine sound and divine light into the whole consciousness.
Gorakhnathji says –
Gagan sishar mahi sabad prakasya
Taha bujhe alakh binani.
That means in the gagan gufa – In the cave of the self, there is musical light, by knowing which you know God. Gorakhnathji says –
“Shabad bhaya ujiyala”
While describing this in Maro he jogi maro, Osho says – “This is an important sutra. You will be able to find it in very few saints - Shabad bhaya ujiyala. Music is luminous. There is light within sound, as if there is sparkling light in the core of the Sound; as if Sound is glorified by the Light. Not only the raga is resonating but even the light is coming out from raga.”
Saints have described the divine light as colorful.
Kabir says –
“Lali mere lal ki, jit dekhu tit lal.
Lali dekhan main gayi, main bhi ho gayi lal.”
That means I see the divine light inside, outside, and everywhere. By looking constantly at the divine light of God even I have become godly.
Dharamdas, the disciple of Kabir sahib describes the divine light as follows –
“Sahib teri dekhu sejariya ho.
Lal mahal ke lal kangura, lalin lagi kivariya ho.
Lal palang ke lal bhichona, lalin lag jharliya ho’
Lal sahib ke lalin murat, lal lal anuhuriya ho.
Dharamdas binve kar jori, guru ke charan balihariya ho.”
Adi Granth says–
“Kaban bani re teri leeli”
That means Oh God, where is the source of your light?
Osho describes the divine light in the blue sky. In the 12th chapter of Atmapuja Upanishad discourse he says–
“Light itself is colorless. All colors are of light but light has no color of its own. Like the outer light gets divided into 7 colors on passing through the prism. Similarly the divine light splits into 7 colors on passing through the prism of mind”.
Seekers see red, white, green, blue, violet, yellow, orange, gold and many other colors while meditating. Some times even sun, moon and stars are seen. The visualization of different color depends on the fact that consciousness is situated on which chakra.
In Ratna Sagar Tulsi sahib says –
“Khas khas ke dane ke andar shahar khuda ka basta hai
Kasd kare aeno ke til mein vahi toh uska rasta hai”
That means Shiv netra - third eye is like poppy seeds, by looking into which the city of God situated there is seen.

Shiv Netra is even called as third eye, tenth door, Agya chakra, sixth chakra, and Divya chakshu. Mainly all the meditation techniques are related to Shiv netra. Shiv netra can even be experienced in Shiv netra meditation given by Osho. Shiv netra can be awakened even by practicing Gouri Shanker Meditation, Tratak and Mandal Meditation. Due to the awakening of Shiv Netra and experience of divine light the doors of divine darshan are opened. The experiences of the past births are stored in the Soul Mind. In the depth of Samadhi those pictures start rising and seeker can see his present and future life and see the order of occurrences of the event.

Even the visions of masters, deities, divine saints, acharyas begin. Like dreams are seen while sleeping, similarly divine vision is experienced in Samadhi. The only difference is that dream makes sleep shallow, whereas divine vision deepens Samadhi.

From Duality to witnessing

Only in duality, it is possible to be a witness. When something within is calm and something is agitated only then one arrow faces inside you and the other outside. Hence, witnessing is possible only when you are experiencing pain. How would you be a witness without pain, without agitation? In other words, this agitation, this hurt, this pain and pleasure facilitates to become a witness.

Sometime back, someone asked that why did God make ego? It is so that you can become a witness. If God does not make ego, then how would one feel pain, pleasure, agitation?

Then how else would you embark on the inner journey? Therefore, He has actually done a great favor.

I am reminded that when Mother Teresa died, Nirmala Devi became in-charge and made a statement. I was stunned at the statement. It was a unique as well as an honest statement. While addressing the nuns she said, “O God! You are very merciful that you give birth to orphans and poor children. If you do not do that, then how would we earn our living? How would our work carry on”? She told nuns to thank God because if He had not made orphans then whom would have they served. How did we have had a chance to serve them? God does a favor to us serve by giving birth to orphans . Thus He gives us an opportunity to serve them.

It sounds very strange but she has made an apt point. Similarly, thank God that He has made ego so that we feel pain. It is because of pain that path to become a witness is clarified.

Knowing and Witnessing Kabir says-
DUKH MEIN SUMIRAN SAB KARE SUKH MEIN KARE NA KOYE You remember God during painful times and are impelled to go into meditation in such times. SUKH MEIN SUMIRAN JO KARE TO DUKH KAHE KO HOYE
However, if you begin the process of remembering Him in times of happiness then pain does not arise because you take a leap from happiness to Bliss.

Hence, thank God that He has made pain.He has given ego, because of ego there is pain, and hence you are able to be a witness. You are able to watch all that which is calm within you and are able to watch the waves of agitation, which emerge because of ego. This is because if you embark the boat of witnessing then it takes you to peacefulness and one day it takes you to nothingness.

Therefore, your experience is correct. It is authentic. You say that you even witness the situation and yet the pain remains in its place. It should remain. If it does not stay then you will not be able to remain a witness. Moreover, if you were not able to be a witness then you would not be able to progress into the Knowing. What is the meaning of Knowing? Knowing means that you have reached where now there is no more agitation, where there is no pain, you have reached the shore.

One sadhika informed us that when she prepares to do active meditation in the morning, her neighbors start to abuse her and her husband. She asked us to do something, such that her neighbors are transferred to other place. I said that for her I would pray. But I asked her that before that, she must do an experiment. When pain arises due to her neighbor’s abuses and derogatory remarks, then she must witness that pain. She called up 3-4 days later stating that something unique had occurred. She informed that for active meditation one has to do activities like hoo-hoo, jump, jog and generate energy. Now she does not have to do any of these because when her neighbor arrives and starts to abuse them the energy just raises on its own and she witnesses the pain, the sorrow, the insult and thereafter peace dawns upon her. Meditation dawns upon her. She revealed that now they look forward for the neighbors to arrive and facilitate the meditation. In addition, she requested us not to pray to God for their transfer from our neighborhood.

Difference between a Sadhak and a Siddha
This is why Kabir says:
NINDAK NIYARE RAKHIYE AANGAN KUTI CHHAVAY,
BIN PAANI SABUN BINA NIRMAL KARE SUBHAY.
It means: “Do not distance away critics”, do not alienate your rivals. Keep them close to you. “Do not alienate them; instead give them respect”.

Do not let them go away from you. Hence, if such an arrangement is made which brings sorrow, agitation, then do not try to escape it because something favorable is happening. This is the reasonwhy saints never ask you to flee to the Himalayas. In the Himalayas, there are no provisions for Sadhana and hence I have not seen anyone being integrated with the Divine Sound. They were able to become SIDDHA, but not saints. They became ARHAT but they could not become Masters. Among the saints from Himalayas, no one has been able to become a Master. Why was this? Because, somewhere in their Sadhana there is escapism. Kabir, Buddha, Mahavir, Nanak, Dadu, Dariya, Raidas, Meera, Sahjo, Daya all these are saints. No Dadu could emerge from the Himalayas. It could not deliver any Kabir. The Himalayas could not raise a Buddha. I have many a times met with the sages of Himalaya. They are more like sadhaks and not like saints, not like Buddha, they are not masters. If one wants to be a Master then know that the Master emerges from a market place. True Sadhana, correct Sadhana, Right Sadhana, balanced Sadhana is possible only in amidst market place.

Ram Krishna Paramhans says:
VEER SADHAK KAHA KE BOLE
JIN SANSAR MADHYE THAKE
SADHNA KARTE PARE TEENI VEER SADHAK.

He is a brave sadhak, who is able to do Sadhana inthe heart of the world. In addition, I say that the Sadhana of witnessing is far more easier for those who do it in the world. Hence, your Sadhana is absolutely on the right track. Let agitation happen, let pain occur, let it hurt, you continue with your witnessing.