Introduction | Bhaktibodh
Parmatma se sab hot hai, bandey se kuchh naahin |
Raai se parvat karein, parvat se fir raai ||
Ramnaam ki loot hai, looti ja to loot |
Peechhey fir pachhtayega, praan jaahinge chhoot ||
Bhakti bina kya hot hai, bhram raha sansaar |
Rati kanchan paya nahin, Ravan chalti baar ||
Kabir, sab jag nirdhna, dhanvanta na koye |
Dhanvanta soi janiye, ja pae Ram naam dhan hoy ||
In the handbook “Bhakti Bodh”, there is nectar-speech of Supreme God Kabir and the nectar-speech of Saint Garibdas ji who obtained true spiritual knowledge from Supreme God Kabir only. These speeches have to be read regularly every day. Due to which, it is also called a “Nitya-Niyam” handbook. A disciple has to read the nectar-speech written in this handbook three times a day.
The nectar-speech read in the morning is called
(1) ‘Subah Ka Nitya Niyam’ (Nitya-Niyam of morning). This can be done from 12 midnight to 12 noon. Ideally, it should be done in the morning at the time of sunrise.
(2) ‘Asur Nikandan Ramaeni’ is a speech which should be read anytime after 12 noon to before 12 midnight (whenever one gets time). However, the rule is to read this speech between 12 noon and 2 o’clock in the afternoon. Nevertheless, due to an increase in workload and lack of time, it can also be read within the time given above. The benefit is the same.
(3) ‘Sandhya Aarti’ – this speech should be read at the time of sunset in the evening. In special circumstances, it can also be done until 12 midnight. The benefit is the same.
This speech has been uttered in the form of couplets, quadruplets and hymns. In this, in ‘Padya Bhaag’, speech is uttered according to the Raag and Pad. This nectar-speech is in regional language, because of which it is not possible for ordinary people to understand its meaning. The language of this nectar-speech is ordinary, but it is profoundly mysterious. Only a Tatvdarshi Saint can do its accurate translation. Just as there are verses in Shrimadbhagavat Gita; similarly, there are couplets (verses) written in the nectar-speech of Bhakti Bodh. It has been nearly 5500 years since Shrimadbhagavat Gita was written. Hundreds of translators have also translated it in Hindi and other languages years ago. But no one’s translation is relevant to the context. As a result of which, words have been misinterpreted. Example: In Gita Chapter 7 Verse 18 and 24, there is word “Anuttam”. It has been misinterpreted as ‘Ati Uttam’ (very good), whereas the meaning of “Anuttam” is ‘Ashreshth’ (bad/inferior). The meaning of Uttam is good. Its antonym is “Anuttam” which means bad.
In Gita Chapter 18 Verse 66, there is word “Vraj”. Its meaning is ‘to go’. All the translators of Gita have misinterpreted ‘Vraj’ as ‘to come’. So, if someone is writing the meaning of the English word ‘Go’ as ‘Come’, he is perverting the meaning.
Likewise, only a Tatvadarshi Saint can accurately translate the speech of Supreme God Kabir and Saint Garibdas ji. This ‘Bhakti-Bodh’ will be translated into Hindi because in the present time all the children speak Hindi and English language. In the time to come, it will become very difficult to understand the speeches of the saints that have mainly been uttered in regional languages in their true sense. The translator knows both the languages. Currently, the translator is the only Tatvadarshi Saint in the world. The translator was born on 8 September 1951. Therefore, while I am going to do the translation today in 2013, I fully know the meaning of all the regional words that are there in the nectar-speech. Nevertheless, if there is any error in the translation, then forgive me. However, there would be no scope for error.
Sant Rampal Ji Maharaj
The meaning of ‘Bhakti Bodh’ is “Knowledge of the (Pooja) worship of God” (Bhakti / Pooja / Archna = Worship). Salvation is attained by doing worship with love. In Spiritual path, mainly the word “Sadhna” is also heard along with “Pooja”.
A question will arise: Are “Pooja” and “Sadhna” different?
Answer: Yes, Pooja and Sadhna although different, are inseparable from each other. Example: Like, we really need water. When we are thirsty, we do not remember anything other than water. How can we get it? Either there should be a river or a lake that is a source of water. A river being far away from our residential place, we can’t fetch water from it every day. Even a lake is generally far away. Then a need arose for a well to be dug. Now in present time, a tap (handpump) has proved to be more useful.
A thirsty person wishes to have ‘water’. He digs a well or installs a tap for it, and then the desired object (water) is obtained. To understand the difference and similarity between Pooja and Sadhna, let us take the above description as evidence: - Consider the desire to obtain water to be “Pooja” and the action of digging a well or installing a tap to be “Sadhna”.
Likewise, the intense desire of a God-loving devotee to attain God is called “Pooja”. The religious practices performed to attain God are called “Sadhna”.
Question: Which religious practices have to be performed in Sadhna?
Answer: (a) Paath (Study of a Holy Text) (b) Yagya (c) Tap (penance) (d) Jap (recitation of mantra)
Self-study of holy texts is called ‘Paath’. Like, reading the verses of Shrimadbhagavat Gita daily. Some devotees say that – ‘We read a chapter of Gita every day.’ Some devotees (worshippers) read the verses of Vedas every day. Some devotees daily read some excerpts or words from the sacred speech of a saint.
Muslim devotees study some verses from Quran Sharif or perform Namaz (Prayer of God) five times a day. All this is called Paath. To read a holy text non-stop or to just read a holy text with reverence at any time, reading Vedas or Gita, all this is said to be a religious practice of Paath (Paath Sadhna). To read holy texts with the motive of gaining knowledge is also called Paath Sadhna. It is also called Gyan Yagya.
The meaning of Yagya is a religious ritual. Primarily, there are five Yagyas:-
- Dharm Yagya
- Dhyaan Yagya
- Hawan Yagya
- Pranaam Yagya
- Gyan Yagya.
Dharm Yagya is performed in many ways. For example, by feeding the hungry, feeding grains and water to birds, making arrangement of drinking water for animals, building stockyards, building drinking water kiosks for people, building inns, donating blankets or other clothes to the poor, providing free food on religious grounds, donating food items and medicines in times of natural disasters (drought, floods), and by helping people who have met with an accident etc. Hence, Dharm Yagya is performed in numerous ways. But in a spiritual path, a Dharm Yagya is performed via a Complete Guru. That is the actual Dharm Yagya.
Kabir, Guru bin mala fertey, Guru bin detey daan |
Guru bin dono nishfal hain, poochho Ved Puran ||
Question: Is there no benefit of Dharm Yagya without acquiring a Guru?
Earlier, it was told that all the above-mentioned practices are Dharm Yagya. Now you are saying that without a Guru, a Dharm (charity) Yagya is not real, that is, if it is not real, then its benefit will also not be real. Please clarify.
Answer: After acquiring a Guru, one gets the complete benefit of Dharm (charity) Yagya because a Complete Guru performs religious practices (Sadhna) according to the method mentioned in the sacred texts. Amongst that, he also does and gets done a Naam-Jaap Yagya. Its detailed description will be given ahead. If without acquiring a guru, one arbitrarily performs a Dharm (charity), then one will definitely gets its reward because whatever deed one performs, God always gives its result, but neither will he attain salvation nor is it possible to get a human life.
A religious person without a Guru will get the result of the performed dharm (charity) in the lives of animals and birds etc. Like, we see that some dogs travel in cars. A man is that dog’s driver. The dog lives in an air-conditioned room. Eighty percent of the population of the world does not get the nutritious food that a dog gets as a result of the charity it performed in the previous life. After enjoying the rewards of charity performed in the human life in the life of a dog, that creature is then born in the lives of other animals or creatures. Thus, it undergoes lives of 84 lakh types of living beings. It bears one hardship after another. If that religious person, who performed arbitrary charity in human life, after fully experiencing the fruits of the charity in the life of a dog, goes into the life of a pig, what facilities could he receive now? If that living being had done charity after acquiring a guru in the human life, then either he would have attained salvation, or if his bhakti had not been completed, then he would have definitely attained a human life, and in human life, he would have obtained all those facilities that he obtained in the life of a dog. Then in the human life, he would have found some saint, guru, and by completing his bhakti, he would have attained salvation. Therefore, it has been said that it is mandatory to acquire a complete guru to obtain the actual benefit of the Yagyas (religious rituals).
Kabir, Satguru (Complete Guru) ke updesh ka, laya ek vichaar |
Jae Satguru milta nahin, to jaatey yam dwaar ||
Kabir, yam dwaar mein doot sab, kartey khaenchaataan |
Unse kabahu na chhootta, firta chaaron khaan ||
Kabir, chaar khaan mein bharmta, kabahu na lagta paar |
So fera (cycle) sab mit gaya, mere Satguru ke upkaar ||
Kabir, Ram Krishna se kaun bada, tinhu bhi guru kinh |
Teen lok ke ve dhani, guru aagey aadheen ||
The common belief about Dhyaan is that sitting in one place, trying to forcefully restrain the mind is Dhyaan.
The previous seers performed Dhyaan Yagya for a long time by means of Hathyog. To find God inside the body and to see God, they performed Dhyaan Yagya. They saw light inside their body which is called divine light. In the end, the seers told their experience that God is formless. In the meditative state, only the light of God can be seen. It is a thing to consider that if someone says that sun is formless, only the light of the sun can be seen. How true is this? Similar is the experience of all the meditators to date. After meditating for a few years, they used to live an ordinary life, and seers also used to perform other religious practices of God. This is not Dhyaan. This is harsh penance through Hath (forced) Yog. About which, it is mentioned in Shrimadbhagwat Gita Chapter 17 Verses 5-6 that those people, who perform harsh penance which is against the injunctions of the scriptures, possess desires filled with ego and hypocrisy, attachment and haughtiness of power (Gita Chapter 17 Verse 5). They torture the chiefs of the beings, gods, situated in the lotuses in the body and also me, Brahm, situated in the inner-self of the body. Consider those ignorants to be of demoniac nature (Gita Chapter 17 Verse 6). The purport is that the meditation, which the seers used to do by means of Hathyog, has not been advocated in any of the Vedas or in Shrimadbhagwat Gita which is a summary of the four Vedas. This is an arbitrary behaviour of the seers to obtain supernatural powers. God cannot be attained by this because in Gita Chapter 16 Verses 23-24, it has been stated that those who abandoning the injunctions of the scriptures, perform arbitrary practices, they neither attain happiness, nor accomplishment of any task, nor attain salvation i.e. it is useless (Gita Chapter 16 Verse 23).
Hence, for you, Arjun, in the state of what to do and what not to do, scriptures only are the evidence (Gita Chapter 16 Verse 24). It has become clear from the aforesaid description that the meditation done by the seers because of being against the scriptures is useless.
Question: How did this practice of doing meditation through hath (force) become prevalent?
Answer: In Shri Devi Puran (published from Gita Press Gorakhpur, Sachitra Mota Type, Keval Hindi), Third Skand, on Page 113-116, it is written that “While answering to the question of his son related to the creation of nature, Shri Brahma said that when I was born, I was sitting on a lotus flower. There was only ocean water on all sides and nothing was visible. An ether voice occurred that – “Do meditation.” I meditated for a thousand years. Then an ether voice occurred – Do Creation.”
Please think: - When Brahma ji heard the aforesaid ether voice, by then Brahma ji had not obtained the Vedas. He obtained the Vedas later during the churning of the ocean. In the Vedas, there is no indication of doing the meditation as announced in the ether voice. This has already been proved above. The meditation which Brahma ji himself did (for one thousand years) is not in accordance with the scriptures. It is an arbitrary practice which Kaal Brahm had asked Brahma ji to do by uttering it stealthily to mislead Brahma ji. Brahma ji obtained the Vedas. He chose ‘Om’ mantra from the Vedas for chanting. (‘Om’ mantra has been derived from Yajurved Chapter 40 Mantra 15.) He chose the Hawan Yagya from the Yagyas mentioned in the Vedas. He started performing it more; whereas, complete benefit is obtained by performing all the five yagyas. For example, a car runs on all the four tyres. If someone takes one tyre and starts moving it by saying that this is a car, then the level of his intellect can easily be understood. Similarly, by knowing the knowledge of those seers, one can easily know the religious practice performed by them. All the seers from Satyug till today kept performing the meditation via Hath Yog as instructed by Brahma. In other words, they kept performing intense arbitrary penance. As a result of which, they did not attain God. The intense and obstinate penance (meditation) performed by them to date is not “Dhyaan Yagya”.
Some worshippers advise to sit in a solitary place and shutting or keeping your eyes open, try to focus your mind on the inferior aspect of the top of the head and in the end become free of thoughts. The mind should not remain focussed on any object or thought. No yea or nay should arise in the mind. In the end, only think that I am a soul; I am not this body; this mind is also not me. Draw all your attention to the upper part of the head which is called Brahmand (universe). Some say that in the final state of (dhyaan) meditation, only one thought remains that I am Brahm “Aham Brahmasmi.”
Please think: - The meaning of Dhyaan is to focus one’s mind on some object. Like, sometimes we are looking at a dear friend standing at a distance. We are trying to figure out if he is our friend. At that time, many people and motorcycles pass in front of us, but because of our mind being engrossed in investigating our friend, we do not see anyone else. This is the actual state of Dhyaan (meditation). Like, sometimes we are thinking about something while standing on the road. The bus has to arrive and stop there itself where we are standing contemplating. The bus driver also blows horn but we do not hear anything. Another person holds our hand and brings us back to reality that move to one side and give way to the bus. This is the actually state of (Dhyaan) meditation.
Jaise pativrata pati se raati, aan purush nahin bhaavae |
Basae peehar mein surati preet mein, aisey dhyaan lagavae ||
Like, if a loyal wife goes to her parent’s place, her mind is in her husband only. She recurrently keeps reflecting on the happiness she gets from him. She keeps thinking that he never gets angry; he cares about me so much; he brings everything for me whatever I ask for; he is so handsome; what would he be doing now etc; reflecting over the qualities of her husband she keeps busy. That rumination of that girl is called Dhyaan (meditation).
Another example: Once a young girl was walking along while engrossed in the thoughts of her future husband. At one place, a Maulvi was doing namaz on a sheet. The girl was going to meet her future husband/beloved. Abandoning the road, she was going through the jungle to get there quickly. The girl stepped on that Maulvi’s sheet. Maulvi stopped his namaz and scolded the girl, “Can you not see? You have stepped on my sheet and made it impure.” The girl replied, “Maulvi ji, I was engrossed in the thoughts of my beloved future husband. I did not realise that I stepped on your sheet. You do not truly love your Allah (God). Your mind was not in Allah, but in the sheet. Had your mind been in the right place, you would not have even noticed my foot.”
Other evidence of Dhyaan Yagya:
Jaise natni chadae baans pe, natva dhol bajaavae |
Idhar udhar se nigaah bachaakae, surati baans pae laavae ||
The meaning is that an (Nat) acrobat and his wife (Natni) entertain people. The female acrobat takes an 8-9 feet long bamboo pole in hand and putting one end on the ground, stands next to it. Her husband beats the drum. As the female acrobat climbs the bamboo pole, her attention is not on the sound of the drum, neither it is on the spectators standing around them. Her whole attention is on the pole.
If she distracts even slightly from the pole, she would fall on the ground along with the pole. She would not be able to succeed in her spectacle. The audience is clapping; still the female acrobat does not listen to the noise. Her attention is only on the pole. Similarly, the contemplation of the qualities of God is called Dhyaan Yagya. This is the actual “Dhyaan Yagya”.
Qualities of God:
Kabir pau faati pagda bhaya, jaagi jeeya joon |
Sab kaahu kun det hain, prabhu chonch samaana choon ||
Mard gard mein mil gaye, Ravan se randheer |
Kansh Keshi Chanoor se, Hirnakush balbeer ||
Teri kya buniyad hai, jeev janm dhar let |
Garib das Hari naam bina, khaali rah ja khet ||
Kabir, Sahib se sab hot hai, bande se kuchh naahin |
Raai se parvat karein, parvat se fir raai ||
Kabir, Hari ke naam bina, naari kutiya hoye |
Gali-gali bhaunkat firey, took na daaley koye ||
God is the giver of all the happiness. He is the remover of all crises. God grants wealth to the poor, child to a barren woman, beautiful body to a leper, eyesight to the blind, sense of hearing to the deaf, and voice to the dumb.
Garib, bhakti bin kya hot hai, bhram raha sansaar |
Rati kanchan paya nahin, Ravan chalti baar ||
Contemplating on the aforesaid qualities of God is called “Dhyaan Yagya”. The Hath Yog mentioned and practised by others in the past is not “Dhyaan”; it is not even the definition of “Dhyaan”. To focus one’s mind on something is called “Dhyaan”. This is the definition of “Dhyaan”. Those who say that all yea or nay should end and even the thought process should finish; becoming free from thoughts is the final state of ‘Dhyaan’.
Point to consider: - When one has stopped thinking, then how can there be “Dhyaan” (attention)? When one will become free from thoughts, then what will one focus one’s mind on? One cannot become free from thoughts. Focussing the mind only on the qualities of God is called “Dhyaan”.
Presently, the educated class is hooked on a word ‘Meditation’. They say that – “I do yoga for some time; I do meditation; by stopping my thoughts, I pacify my mind; this strengthens the mind.” This is only to satisfy one’s mind. The mind cannot be stopped. The mind can only be distracted from other thoughts and focussed on good thoughts. The speed of contemplation of the mind is reduced. The mind gets some rest by it. But those who only do yoga (Yog-postures), their time is wasted, and those who contemplate on the qualities of God, they get the benefit of Dhyaan Yagya as well as Yog is done.
To say that “by practising meditation (Dhyaan) in Yoga, I stop my mind” is a misconception. This ‘Dhyaan’ is also useless.
Therefore, to first take initiation from a Guru and then contemplate on the qualities of God is “Dhyaan (Meditation)”. A human life becomes successful only by doing this.
To offer the ghee (clarified butter) from a cow or a buffalo to fire is called “Hawan Yagya”.
The previous sages and the current Acharyas, sages, saint worshippers use wood for performing a Hawan. This method has not been mentioned in the holy books.
To perform Hawan according to the method mentioned in the Holy Scriptures, a wick is made of cotton and putting it in a small clay or metal pot, ghee of cow or buffalo is put in it and reciting the Manglacharan, the cotton wick is lit. This is “Hawan Yagya”. Along with this, verses from the Vedas or a sacred speech can also be recited. However, even without reciting a sacred speech or the verses, just by lighting a cotton wick by pouring ghee in it, a ‘Hawan Yagya’ is performed according to the scriptures, because it is the burning of ghee which is beneficial.
If a Hawan is performed by lighting the wood, then increased amount of carbon dioxide is produced. To do Hawan of one quintal ghee, 10 kgs of wood is burnt; whereas 100 gms of cotton can do Hawan of one quintal ghee. In this, only nominal carbon dioxide is produced. The evidence of Jyoti Yagya is in Rigved Mandal 8 Sukta 46 Mantra 10.
A cotton wick is made and erected in a bowl. Then after putting ghee in it, while reciting Manglacharan, a flame (jyoti) is lit. This is of two types. The worshippers of gods-goddesses, light a cotton wick placed in a slanting position. In Gita Chapter 7 Verse 12 to 15 and 20 to 23, the worship of other gods is said to be useless. This custom of yagya by lighting a cotton wick placed in a slanting position is an ancient arbitrary practice. In every Hindu’s house, a ‘Jyoti Yagya’ was performed twice (morning and evening) daily. This Hawan Yagya was performed in every house.
Currently, in the twentieth century, some sects have evolved. 1. Radhasoami Panth started from Agra (U.P.). Its founder was Shri Shivdayal Singh Seth, resident of Panni Gali, Agra (Uttar Pradesh, India). One of the branch of this sect is being run on the bank of river Beas in Punjab State, whose founder was Jaimal Singh, a retired ex-serviceman. A branch from Radhasoami Dera Baba Jaimal Singh Beas started in Sirsa city (Haryana) on Begu Road. Its founder was Shri Khemamal alias Shri Shah Mastana Maharaj who changing the name of the sect, kept it “Sacha Sauda”, and propagated the slogan of “Dhan Dhan Satguru Tera Hi Aasra”. It was established in 1948 by the lotus-hands of Shri Shahmastana. Its other branches are running in Gangwa (district-Hisar) and Jagmal Wali (District Sirsa) in Haryana state. The other branches of Radhasoami Sect – 1. Jai Gurudev Panth was started by Shri Tulsi Das in Mathura. 2. In Village Dinod, district Bhiwani, it was started by Shri Tarachand.
All these have sprung up in the nineteenth and the twentieth centuries. They have spread nearly in the whole of India. Apart from these, there is Nirankari Panth, Brahma Kumari Panth, Hansa Desh Panth (Sect of 1. Sant Shri Satpal 2. Sant Shri Prem Ravat alias Balyogeshwar). Like the abovementioned sects, these have also spread not only in India but also in the other countries.
The aforesaid sects have completely obliterated the true way of worship i.e. the way of worship according to the scriptures. These sects have forbidden Jyoti Yagya (Hawan Yagya). They say that salvation is not possible by the external Jyoti (flame). We have to light the internal flame. The Radhasoami Panth and its branches claim that – “We do not believe in the Vedas and the Gita. We consider the speech of the saints to be true. The Vedas and the Gita have also been written by the sages only. Those sages did not have the knowledge of the upper spheres. Therefore, the Vedas and the Gita do not contain the knowledge of the upper spheres. Our worship starts from Trikuti. Prior to our saint Shri Shivdayal, nobody knew about the ascent to and the way of worship of the upper spiritual regions. The knowledge and the compiled sermons of Seth Shri Shivdayal Singh Maharaj Radhasoami are written in the book “Saar Vachan Radhasoami Vartik”. The knowledge is as follows: -
“The highest place is Radhsoami Dhaam (abode). This itself is the name of the True God. Two places below this is the place of Satnaam. The saints have called this “Satnaam” itself as Satlok, Saarnaam, Satpurush, Saarshabd, and Satnaam.”
It is a request to the dear readers that this knowledge is of Shri Shivdayal Singh Radhsoami, from whom all the previously mentioned sects have originated. This knowledge is just as if someone says that a car is also known as petrol, road, driver, city and car.
Only a fool can give such a description who has never seen a car, road, city, petrol and driver, and brags among other people that I go to the city and travel in a car there. The car runs on the road with petrol. A driver drives a car. He tells this after hearing it from someone else. When he is asked what a car, petrol, road and city are like; what is a driver like, then one, who has never seen anything and has only heard about them and that too incompletely from an ignorant person, will give such a description only as has been mentioned above that a car itself is also called a city, road, petrol and driver.
Such is the experience of Seth Shri Shivdayal Singh Maharaj Radhasoami who said that “two places below “Radhasoami Mukaam (place)” is the place of “Satnaam”. This ‘Satnaam’ itself is called Satlok, Saarnaam, Saar Shabd, Sat Purush and Satnaam.”
Readers! In reality, ‘Satnaam’ is a mantra of worship in which there are two words (Om + Tat which is coded.) Saarnaam and Saar Shabd are also mantras of worship. Satlok is that place where God resides. ‘Satpurush’ is an adjectival name of God. The meaning of ‘Sat Purush’ is ‘Eternal God’. Now the readers can easily comprehend what the knowledge of the Radhasoami Panth and its branches is like. Then what would be their way of worship like? What would have they accomplished? Radhasoami is no place and neither is it the name of God (Sahib). This proves that these aforesaid and the previously mentioned sects, abandoning the injunctions of the holy scriptures, have started doing arbitrary practice (arbitrary religious practices), which is useless.
Evidence: It has been mentioned in Shrimad Bhagavad Gita Chapter 16 Verses 23-24 that those people who abandoning the injunctions of the scriptures behave arbitrarily (perform arbitrary way of worship), neither do they obtain happiness, nor is any task of their accomplished, nor do they attain salvation, that is, it is a useless way of worship. (Gita Chapter 16 Verse 23)
Therefore, O Arjun! To ascertain what should be done and what should not be done, the scriptures only are the evidence. Find out from the scriptures only, which way of worship should be performed and which should not be performed. It is futile to perform arbitrary practice based on someone’s knowledge that is contrary to the scriptures. (Gita Chapter 16 Verse 24)
Scriptures that should be considered the foundation for worship: -
- Four Vedas (Rigved, Yajurved, Samved and Atharvaved),
- Shrimad Bhagavad Gita,
- Sukshm Ved, that is, Tatvgyan about which there is mention in Gita Chapter 4 Verses 32 and 34. It is the knowledge uttered by the Param Akshar Brahm from His lotus-mouth which is also called the speech of Sachidanand Ghan Brahm (Kabir Vaani).
These scriptures are the guide for the religious practices performed for bhakti and for the spiritual knowledge. Apart from these, there are 18 Purans which are helpful for obtaining knowledge and for endorsement of the knowledge of Sukshm Ved. These do not have the complete scripture-based knowledge. In all the sects mentioned above, ‘Hawan Yagya’ is forbidden, so this is an arbitrary practice contrary to the holy scriptures. It is a wrong religious practice. The mantras of recitation in these sects are also contrary to the scriptures. Their information will be given further in ‘Jaap Yagya’. The ‘Hawan Yagya’ that is performed by abandoning the injunctions of the scriptures causes more harm than good.
Hawan Yagya that is performed by abandoning the injunctions of scriptures is performed by making a fire pit, blazing firewood in it and by putting ghee (clarified butter) on it. It emits more carbon dioxide. Whereas nominal polluted air is emitted in Jyoti Yagya. In olden days, sages (Brahmins) used to perform rituals of ‘Hawan Yagya’ at kings’ places. They used to prepare an approximately 10 feet deep and 10 feet wide and long strong fire pit. By putting one maund (approximately 40 kg) firewood in it, Brahmins used to sit around it and keep putting ghee in it. The fire used to keep blazing. They used to perform this religious practice, which is contrary to the injunctions of the scriptures, because the kings did not have shortage of anything at their place. The kings also used to be of religious nature. They used to believe in performing excessive meritorious deeds. To please the kings, the sages relinquishing the method of ‘Hawan Yagya’ according to the injunctions of the scriptures (Jyoti Yagya which is mentioned in Rigved 9 Sukt 86 Mantra 10) started performing Hawan Yagya as per their whim by making fire pits. Then this became a tradition which now seems to be the truth, however the tradition of Hawan through scripture-based Jyoti Yagya was still alive among the laymen, but currently the previously mentioned sects have even made them deprived of it.
A True Mythological Story: - Once upon a time, King Daksh organised a ritual of Hawan Yagya. A massive fire pit was prepared at the time. Along with Shri Brahma and Shri Vishnu, many demi-gods, brahmins and sages attended that yagya, but Shri Shiv ji was not invited because King Daksh’s daughter Parvati had married God Shiv against the will of her father. Due to which, King Daksh had forbidden Parvati from coming to his house. Therefore, Parvati had not visited her father’s house after her marriage. Hence, King Daksh had not invited his daughter Parvati and son-in-law Shiv.
God Shiv became upset with his wife Parvati on some matter, and stopped talking to her and treating her like a wife. Parvati became certain that now Shiv ji will never become pleased with me. The only resort a girl has at such a time is her father’s house. Therefore, she came to her father’s house to spend the rest of her life there. A Hawan Yagya was going on there. The father insulted his daughter Parvati and said, “Who has called you here? Why did you come?” Enraged by this, Parvati jumped into the fire pit and committed suicide. Harm occurred instead of benefit. If they had performed Jyoti Yagya (yagya performed by pouring ghee on a cotton wick), their daughter would not have died because after some time both the father and the daughter would have calmed down, and a great mishap would have been avoided. Therefore, it is beneficial to only perform religious practices according to the injunctions of the scriptures. It is also mandatory to perform this Hawan Yagya.
Devotion and worship of only that worshipper is successful who is polite (humble), who has attitude of a (das) humble servant.
Garib, aadheeni ke paas hai, Purna Brahm Dayal |
Maan badaayi maariye, be adbi sirkaal ||
Dasa tan mein darsh hai, sab ka hoja das |
Hanuman ka het le, Ramchandra ke paas ||
Vibhishan ka bhaag badera, das bhaav aya tis nera ||
Das bhaav bin Ravan roya, Lank gavaanyi kul bigoya ||
Bhakti kari kiya abhimana, Ravan samool gaya jag jana ||
Aisa das bhaav hai bhai | Lank bakhastey baar na laayi ||
Taatein das bhaav kar bhakti keejae, sabahi laabh prapt keejae ||
Garib beadbi bhaavae nahin Sahib ke taanhi,
Ajaajeel ki bandagi pal maahey bahaayi ||
The abovementioned nectar-speech is of Sukshm Ved. Its meaning is that a devotee should be humble. Due to which, a devotee’s devotion becomes successful. If a devotee performs worship and also remains arrogant, then his worship becomes futile. Examples have been given that: -
Hanuman ji was a devotee of God. He used to live very submissively with Shri Ramchandra ji. Due to which, Shri Ramchandra ji used to have special love towards his dear and humble devotee. Ravan was the king of Sri Lanka. He worshipped Shri Shiv ji (Tamgun), but was also extremely arrogant. As a result of which, he lost the kingdom of Sri Lanka as well as his clan got destroyed. Contrary to this, Ravan’s brother Vibhishan was very humble and he had taken initiation from Sage Muninder. Due to which, Shri Ramchandra ji gifted the kingdom of Sri Lanka to the humble devotee, Vibhishan, in return for nothing. Therefore, to obtain all the benefits from God, one should do Bhakti (devotion) with humility i.e. with the attitude of a humble servant.
There was a worshipper named Ajajeel. He only used to perform Pranaam Yagya (prostration). He prostrated eleven (arab) billion times in his life. When he went to God’s world, God Vishnu took his test, but his arrogance had not finished. He did not obey the order of God out of arrogance. Due to which, the fruit of all of his Pranaam Yagya got destroyed, and he wandered on earth by taking rebirth in the lives of animals and birds. Submissiveness is an ornament of a devotee. It is imperative to perform ‘Pranaam Yagya’ to become submissive. In Sukshm Ved and in Gita Chapter 4 Verse 34, it has been stated that there is complete description of the path to complete salvation in Tatv Gyan (Sukshm Ved). The Sachidanand Ghan Brahm (Param Akshar Brahm / Complete God) himself utters the Sukshm Ved from his lotus-mouth. Tatvdarshi saints are aware of that Tatvgyan (complete spiritual knowledge). Therefore, to gain that Tatvgyan (complete spiritual knowledge), prostrate before the Tatvdarshi saints, and on politely asking them questions, the Tatvdarshi saints will impart Tatvgyan. The Speaker of Gita has stated in Gita Chapter 18 Verse 65 that – “Arjun! Believe in me, be my devotee, worship me, salute me, by doing so you will attain me alone.” It is clear from this account that one has to prostrate to worship the Complete God, whereas those who worship Brahm, only salute him with folded hands.
We have to worship the Purna Brahm (Complete God). Therefore, we prostrate to Him. This is ‘Pranaam Yagya’. It is stated in Tatvgyan (Sukshm Ved) that arrogance is eliminated by prostration. The ritual of Pranaam Yagya is performed by prostrating to God by lying prone on the ground with arms stretched out overhead and hands joined, and joining the feet with one forefoot over the other. This eliminates arrogance and one reaps the benefit of Pranaam Yagya. It has been stated in Sukshm Ved: -
Kabir, Guru ko kijiye dandvatam, koti koti pranaam |
Keet na jaaney bhring kun, karley aap samaan ||
Kabir, Guru Govind kar janiye, rahiye shabd samaaye |
Miley to dandvat bandagi, nahin pal-pal dhyaan lagaay ||
Kabir, dandwat Govind Guru, bandu avijan soye |
Pehle bhaye pranaam tin, namo jo aage hoye ||
Garib, Satguru Saheb Sant sab, dandvatam pranaam |
Aagey peechhey madhya bhaye, tinku ja kurbaan ||
Thus, there is direction of prostration in the Sukshm Ved (the abovementioned nectar-speech). The arrogance of mind becomes a hindrance while prostrating. It fears that someone might be watching me that I am prostrating on the ground. I might get insulted. At that time, one should remember that if I do not do bhakti of God, and I suffer from stroke as a result of my sinful deeds, then half of my mouth will remain open and become crooked. Houseflies will freely enter and leave my mouth. My hand and foot will become paralysed. Where will this conceit and shame go then? This body is a dummy of five elements. It will be burnt after death. Donkeys will lie on its ashes. Thereafter, one will always lie on one’s tummy on becoming a dog or a donkey. Hence, bear this in mind while prostrating that what will happen in future and where will this shame go? It has been mentioned in Sukshm Ved: -
Lok laaj na kijiye, nirbhay ho rahiye |
Je man chaahe Ram ko, dasa tan kariye ||
Lok laaj maryaad jagat ki, trin jyun tod bagaavae |
Tab koyi Ram bhakt gati paavae ||
Think this while doing prostration. Do not have any hesitation in your mind. Do not heed the worldly talks. Do bhakti by relying on the knowledge imparted by Satguru and make your life successful.
Study of the Holy Scriptures and the Spiritual Discourses (Satsang) of the Tatvdarshi Saint is known as “Gyan Yagya”. It is stated in Gita Chapter 4 Verse 33 that - O Parantap Arjun! The (“Gyan Yagya”) yagya of knowledge is superior to the (Dravyamay Yagya) religious actions performed with money. All the actions in their entirety culminate in knowledge. (Gita Chapter 4 Verse 33)
This only has been mentioned from Gita Chapter 4 Verse 32 to 41 that : -
The meaning is that: - Those who arbitrarily perform (dravaymay yagya) religious actions with money e.g. build a temple somewhere, distribute blankets somewhere, provide communal meal somewhere. Religious actions performed in this way with money are called Dravyamay Yagya i.e. Dharm Yagya. One should understand Tatvgyan prior to spending money in such traditionally performed religious actions. It has been described from Gita Chapter 4 Verse 32 to 41 that Param Akshar Brahm (Complete God) Himself imparts the complete spiritual knowledge, Tatvgyan (Sukshm Ved), through His speech. Tatvdarshi Saints are aware of it. Find it out from them. After knowing that knowledge, a worshipper never gets bound to actions. All the sins are destroyed. By doing bhakti based on that Tatvgyan, a worshipper attains supreme salvation (complete liberation). For more evidence, read in this very topic of Yagya in ‘Dharm Yagya’ #Yatharth_Bhakti_Bodh_Part2 that has already been mentioned. It has been elucidated that Gyan Yagya, that is, listening to the spiritual discourse of a Tatvdarshi Saint is better than vying for spending money in the name of religion based on folklore. It is beneficial to do charity in the name of religion after taking initiation from the Guru according to the path directed by him because it is in accordance with the injunctions of the scriptures. To understand Gyan Yagya, please read book “Adhyatmik Gyan Ganga”. You will also get to read some part of ‘Gyan Yagya’ in the translation of this ‘Bhakti Bodh’.
‘Tap’ (penance) also has a role in the religious practice performed for Bhakti, but this ‘Tap’ is not that is done by forcefully sitting in one place, which because of being contrary to the scriptures is harmful. It is not that ‘Tap’ about which it is mentioned in Gita Chapter 17 Verses 5-6 that those, who practice arbitrary, extreme penance contrary to the injunctions of the scriptures, torture the gods and me sitting in the lotuses of the body. Consider them to be of demoniac nature. This Tap is that ‘Tap’ which is mentioned in Gita Chapter 17 Verses 14, 15, 16. There is ordinance to perform that ‘Tap’. Like in Gita Chapter 17 Verse 14, it has been stated that - to show respect to learned men and Tatvgyani Guru with a good nature (Devdwij) like that of the gods, with purity i.e. self-purification, innocence, politeness, pure conduct and non-violence - this is the ‘Tap’ (penance) performed by the body. (Gita Chapter 17 Verse 14)
Meaning is that to serve the devotees attending the spiritual discourse is penance related to the body. (Gita Chapter 17 Verse 14)
That which does not cause agitation i.e. does not incite, is simple, pleasing, beneficial, true words of spiritual discourse, and the daily study of religious texts is said to be penance related to speech. (Gita Chapter 17 Verse 15)
Meaning: - To ingenuously enounce true knowledge which is in everyone’s best interest and is also pleasing. If in saying this, one bears some hardship, that is also penance of the devotee. And the daily ‘Paath’ done at three times of the day (morning, afternoon, and evening) while sitting or walking is said to be the penance related to speech. (Gita Chapter 17 Verse 15)
In Gita Chapter 17 Verse 16, it is said that to worship mentally, to ponder over knowledge to purify one’s thoughts is said to be penance related to the mind. (Gita Chapter 17 Verse 16)
Meaning: - The mind has a great contribution in the practice of Bhakti. The vices arising in it create obstacles in the contemplation of God. To purify one’s mind by reflecting on knowledge is penance related to mind. (Gita Chapter 17 Verse 16)
The conclusion of the abovementioned Gita Chapter 17 Verses 14 to 16 is that showing respect to and serving the loving children of God who come to spiritual discourse is penance done by the body. Whatever hardship is faced in speaking the true knowledge is the penance done by speech. Worldly desires arise in mind. To remove them from the mind through contemplation of Tatvgyan (complete spiritual knowledge), e.g. if the mind becomes attracted to cars, bungalows, sensuous pleasures, then purification of mind by reflecting on Tatvgyan is the penance done by the mind. The struggle that one has to do with the mind through knowledge for relinquishing alcohol, tobacco, meat etc is the penance done by mind. The practice of this penance is said to be penance done in accordance with the injunctions of the scriptures. This (Tap) Penance has to be performed.
Jap (recitation of mantra)
The meaning of Jap is recitation of mantra. The recitation of the initiation-mantra given by the Tatvdarshi Saint is called ‘Jap’. It is done in two ways: - Jaap and Ajapa.
Jaap = That which is uttered with the tongue is said to be ‘Jaap’. It is only beneficial to do jaap of a ‘Naam’ (mantra) which is certified by the scriptures. It is imperative to know the naams (mantras) mentioned in the holy scriptures for doing jaap. There are only three certified scriptures for doing bhakti: -
- Four Vedas (Rigved, Yajurved, Samved and Atharvaved)
- The summary of these very four Vedas, Shrimad Bhagavat Gita
- Sukshm Ved.
1+2 = Recitation of which mantras has been ordained in the Vedas (four) and Gita?
1. four Vedas:- In Yajurved Chapter 40 Mantra 15, it has been stated that recite ‘Om’ naam while doing daily chores, recite it with great passion and recite it considering it to be the prime duty of the human life.
2. In Shrimad Bhagavad Gita Chapter 8 Verse 13, God, the speaker of the knowledge of Gita, has told that: -
Om iti ekaaksharam Brahm vyavhaaran maam anusmaran,
YaH prayaati tajan deham saH yaati parmaam gatim ||
Translation: - For me, Brahm, there is only this one word ‘Om’. He, who relinquishes his body while chanting it, attains the supreme salvation obtained by the recitation of ‘Om’.
Meaning: - In Gita, there is only one mantra ‘Om’ for recitation. This is Jaap of Brahm. One goes to Brahmlok by the recitation of ‘Om’. This is the supreme salvation obtained from ‘Om. This same evidence is in Shri Devi Puran (published from Gita Press Gorakhpur, Sachitra Mota Type Keval Hindi) in Seventh Skand on Page 562-563. Shri Devi (Durga) said to King Himalaya that – Relinquishing all religious practices along with my worship, only chant one ‘Om’ mantra. Chant ‘Om’ with the aim of attaining Brahm, by which you will attain that Brahm. That Brahm lives in the divine sky in Brahm Lok. You will go to Brahm Lok.
Remember, some knowledge in the Purans is that of the Vedas and the majority is the self-experience of some sage, god or goddess. The knowledge of the Purans that tallies with the Vedas or Gita is the correct knowledge, and the correct knowledge of way of worship. That which does not tally is useless.
We do not have to adopt it. It has become clear from the aforesaid statement that one goes to Brahm Lok by the recitation of ‘Om’ mantra because ‘Om’ is the Jaap mantra of Brahm.
It is mentioned in Shrimad Bhagavad Gita Chapter 8 Verse 16 that all the loks up to Brahm Lok recur, that is, the worshippers, who have gone to Brahm Lok, return to the world, and their birth and death too continue forever. Three gods (Rajgun Shri Brahma ji, Satgun Shri Vishnu ji and Tamgun Shri Shiv ji) play the lead role in spirituality. Besides them, Shri Ganesh ji and Shri Devi also have a role because these five powers are the chief of other gods and demi-gods. All these reside in the lotus chakras in the human body. Like Ganesh ji in Mool Lotus Chakra, Savitri and Brahma in Swaad Chakra, Laxmi and Vishnu ji in Naabhi Chakra, Shiv ji and Parvati ji in Hridya Lotus and Shri Dev in Kanth Lotus. Therefore, their reverence is also mandatory.
Apart from them, there are three Gods who are the pillars of spirituality.
Kshar Purush: - He is the lord of 21 brahmands. The aforesaid gods and goddesses are chiefs in their respective department in one brahmand. Like Shri Brahma ji is the minister of Rajogun department, Shri Vishnu ji of Satogun department and Shri Shiv ji of Tamogun department. Apart from 14 Loks, there are three Loks (Earth, Heaven and Nether World) in one brahmand. These gods have supremacy over these alone. In Shri Shiv ji’s Lok, there is a separate lok of Shri Ganesh ji. Shiv ji’s attendants live there. Shri Ganesh ji is their leader. Shri Devi has dominion over 14 loks as well as these three loks. Brahm has made Durga the chief power of one brahmand. He himself remains invisible. He does not appear before anyone. (Evidence in Gita Chapter 7 Verses 24-25) Brahm has supremacy over 21 brahmands. He is also called Kshar Purush.
Akshar Purush: - He is the lord of 7 sankh (700 quadrillion) brahmands. He has a very little but very crucial role in our spiritual path.
In Shrimad Bhagavad Gita Chapter 15 Verse 4 and Chapter 18 Verse 62, it has been stated that it is essential to chant the naam-mantra of Param Akshar Brahm to attain complete salvation. It has been stated in Gita Chapter 15 Verse 4 that after gaining (Tatvgyan) complete spiritual knowledge from the Tatvdarshi Saint, one should search for that supreme place of the Supreme God, having gone where, a worshipper never returns to the world. Only worship the Supreme God who has created all the brahmands. (Gita Chapter 15 Verse 4)
In Gita Chapter 18 Verse 62, the Speaker of the knowledge of Gita, Brahm, has stated that – O Bharat! Go in the refuge of that Supreme God in every respect. Only by the grace of that Supreme God, you will attain supreme peace and the Eternal Place (Amar Lok). In our spiritual path, there is significance of mainly two Gods. First is Kshar Purush (Brahm-Kaal) because we are trapped in his Lok (world) and we have to go to the Lok of the third God, Param Akshar Purush; having gone where, worshippers never return to the world.
Param Akshar Brahm: - He is the Master of the lineage. He is the lord of infinite brahmands. He is even the master of Kshar Purush and Akshar Purush. This God of all gods is actually Mahadev (Greatest God).
We worshippers have to perform worship to escape from Kshar Purush’s Lok and to go to Param Akshar Purush’s Lok. The evidence of Kshar Purush, Akshar Purush and Param Akshar Purush is in Gita Chapter 15 Verses 16-17 and Chapter 8 Verse 3. To attain complete salvation, from where a worshipper never returns to the world, scripture-based worship has to be performed.
Kshar Purush (Brahm) has uttered the knowledge of Shrimadbhagavat Gita by entering into the body of Shri Krishna ji. In Gita Chapter 7 Verse 29, the Speaker of Gita has stated that those worshippers, who strive to get rid of (Jaraa) old age and (Maran) death, that is, who only perform worship to attain complete salvation, are familiar with ‘Tat Brahm’, with all the actions and with the entire spirituality. (Gita Chapter 7 Verse 29)
In Gita Chapter 8 Verse 1, Arjun asked that – What is ‘Tat Brahm’? The Speaker of the knowledge of Gita, Brahm, has given its answer in Gita Chapter 8 Verse 3. He has told that – He is ‘Param Akshar Brahm’.
In Gita Chapter 15 Verse 16, two Gods have been mentioned – Kshar Purush and Akshar Purush. Both of these and all the living beings in their Loks are mortal. No one’s soul dies.
In Gita Chapter 15 Verse 17, it is mentioned that Uttam Purush i.e. Purushottam (Supreme God) is someone else other than Kshar Purush and Akshar Purush mentioned in the aforesaid Verse 16. Only He is called ‘Parmatma’ (God). That same God by entering into the three Loks nurtures everyone. He is the Immortal God. He is Param Akshar Brahm. (He alone is mentioned in Gita Chapter 8 Verse 3.)
In Gita Chapter 8 Verse 5 and 7, the Speaker of Gita has advised to do his worship by saying that – If you will worship me, you will come to me. There is no doubt about it. He has mentioned the recitation-mantra of his worship in Gita Chapter 8 Verse 13 that “There is only one ‘Om’ mantra for me, Brahm.”
In Gita Chapter 8 Verses 8, 9, 10, he has advised to worship Param Akshar Brahm by saying that – He who will worship that Param Akshar Brahm will go to Him. Tatvdarshi Saints impart the knowledge of the worship of that Param Akshar Brahm. Listen to them. (Gita Chapter 4 Verse 34) In Gita Chapter 17 Verse 23, there is direction of recitation of three mantras ‘Om Tat Sat’ for the worship of Param Akshar Brahm i.e. Sachidanand Ghan Brahm (True Happiness-Giving God). (Om Tat Sat iti nirdeshH BrahmnH trividh smritH)
- Recitation of ‘Om’ mantra is of Kshar Purush i.e. Brahm. This is clear.
- ‘Tat’ mantra is indicative. A Tatvdarshi Saint will tell its actual mantra. It is recitation-mantra of Akshar Purush.
- ‘Sat’ mantra is also indicative. Its actual mantra will also be told by a Tatvdarshi Saint. (As mentioned in Gita Chapter 4 Verse 34.)
Recitation of mantras ‘Om Tat Sat’ or ‘Hari Om Tat Sat’ is futile. ‘Tat’ and ‘Sat’ are some other mantras. The three mantras have to be chanted after obtaining them from a Complete Guru (Tatvdarshi Saint). They are chanted in three different ways.
These mantras have to be chanted in the veneration of Kshar Purush, Akshar Purush and Param Akshar Purush.
Apart from these, mantras of other powers have to be chanted as well that are chanted to open the lotus chakras built in the human body. As a result of which, when at the time of death, a worshipper goes to the supreme abode, then first of all he goes to the Mool Lotus. Shri Ganesh ji has his office there. Shri Ganesh ji has one original mantra. The earning of that mantra will be found deposited in the account of that worshipper in this office.
As a result of which, he will not be stopped there. Leaving that earning (religious practice) there, and taking the No Dues Certificate (certificate of no pending dues) from the attendants of Shri Ganesh ji, he then goes into the Swaad Chakra (Lotus) of Savitri-Brahma ji. Then the worshipper goes to the Naabhi Lotus of Shri Laxmi and Shri Vishnu ji. Likewise, after taking the certificate from the office of Shri Shiv and Parvati ji in the Hridya Lotus in return for the earning of the mantra, and then after taking certificate from the office of Shri Durga ji in Kanth Lotus, the worshipper reaches the Trikuti Lotus uninterrupted.
In Trikuti Lotus, Supreme God (Param Akshar Brahm) meets in the form of the Guru of the worshipper. Taking the worshipper along with Him, He goes to Dharmrai’s court (office). Supreme God in the form of the Guru acts like a lawyer. The Holy Books are the constitution of God.
In Gita Chapter 18 Verse 66, the Speaker of the knowledge of Gita, Brahm, has said that: -
Sarvdharmaan paritajya maam ekam sharnam vraj |
Aham tva sarv paapebhyo mokshyishyami ma shuchH ||
Translation: - The Speaker of the knowledge of Gita has stated that – if you (i.e. any worshipper) have performed scripture-based worship after taking initiation from a Tatvdarshi Guru, and you want to go into the refuge of that Supreme God, then about it there is a mention in Gita Chapter 18 Verse 66 that – “Relinquish the earning of my, Brahm’s, ‘Om’ mantra into me; instead of going to ‘Brahmlok’ in return for it, relinquishing the entire earning of ‘Om’ mantra, go into the refuge of that ‘One’ (like whom there is no other God) unique Supreme God. Then I will liberate you from all the debts (sins). Do not worry.” (Gita Chapter 18 Verse 66)
The Supreme God in the form of the Guru, keeps the earning of Om mantra of the worshipper in front of Dharmrai, and says, “Sir, please see in Vedas and Gita Chapter 18 Verse 66, it is written that - Relinquishing the religious earnings of Om mantra of Brahm into me, you can go in the refuge of that Param Akshar Brahm’, so accept these savings of ‘Om’ mantra, savings of yagyas, and oblige by giving the no dues certificate for this worshipper.” Then Dharmrai gives the passport to that worshipper to move ahead that lets one cross the tenth door in one brahmand.
Out of the ‘Om Tat Sat’ mantras mentioned in Gita Chapter 17 Verse 23, the wealth of the recitation of ‘Om’ mantra is given to Brahm. Now two mantras are left – ‘Tat and Sat’.
At the end of the region of 21 brahmands of Brahm (Kshar Purush), there is another door, which is called the eleventh door. On crossing this eleventh door, one enters into the Lok of 7 sankh brahmands of Akshar Purush. This is Asht Kamal Dal i.e. the Eighth Lotus. Here, the earnings of the recitation of coded ‘Tat’ mantra, which is actually another mantra, is given to Akshar Purush. This is the toll tax i.e. the fare for crossing his 7 sankh brahmands. This will clear the path to Bhanwar Gufa (cave).
Then comes the twelfth door, after crossing which, one enters the Lok of Param Akshar Brahm. God stays with the worshipper in the form of the Guru. The earnings of the third mantra i.e. the actual mantra of ‘Sat’ mantra is deposited in the Bhanwar Gufa. Then the worshipper goes to Satyalok (Shashvat Sthaan / Eternal Place), and attains that supreme state of the Supreme God mentioned in Gita Chapter 15 Verse 4, having gone where, a worshipper never returns to the world. His birth and death end forever. Acquiring an immortal body and an eternal life in Satyalok, one starts life afresh. One again builds a family in that Amar Lok. One remains young forever. One never bears the sufferings of old age, about which there is mention in Gita Chapter 7 Verse 29 that: -
Jaraa maran mokshaay mam aashritya yatanti |
Te Brahm tat viduH kritsnnam adhyaatmm karm ch akhilam ||
Translation: - The Speaker of the knowledge of Gita has stated that those who relying on my knowledge find a Tatvdarshi Saint, they are aware of the entire spirituality, all the actions, and are familiar with that ‘Tat Brahm’ i.e. Param Akshar Brahm. Therefore, such worshippers do not worship with the desire of any object of the world. They only worship to get rid of the (jaraa) old age and (maran) death, that is, they only worship (do bhakti) to attain complete salvation.
After going to Satyalok (Shashvat Sthaan / Eternal Place), a soul obtains an immortal body. In that Lok, nobody turns old. One always remains young. Like we have a family on Earth, we will also have a family there. Those who have already gone there also have a family there. One does not have to do any work there. All substances are available there. There are evergreen trees. Flowers are always blooming. Rivers of milk flow there. There are lakes of (ghee) clarified butter. Rivers also flow. There are beautiful houses and all the comforts. People live in harmony. The food that the people (men-women) eat there is absorbed in the body. They do not defecate. Hence, there is no filth there. A very nice fragrance keeps arising in Satyalok. That Satyalok is self-illuminated. A special melodious tune keeps playing there just as is played in mobile phones currently. It keeps playing without any musical instrument (drum, band, or fiddle) in Satyalok. After going to Satyalok, a worshipper attains complete salvation. This is the prime goal of human life. This is the knowledge of the religious practice of (jap) recitation of mantra. This is ‘Bhakti Bodh’ (knowledge of Bhakti). It has been mentioned in Shrimad Bhagavad Gita Chapter 3 Verse 4 that: -
Na karmnaam anaarambhaat naishkarmyam purushH ashnutey |
Na ch sanyasanaat evM siddhim samdhi gachchhati ||
Translation: Without performing the religious actions (of bhakti), without commencing Karmyog i.e. the religious rituals, (naishkarmayam) without doing any work, a worshipper obtains all luxuries. It is called Nishkarmta Siddhi. Those who go to Satyalok obtain all the comforts without doing any work. Karmsanyas – to perform (hathyog) forceful meditation by sitting in one place is called Karm Sanyas. To perform religious actions while performing one’s daily work is called Karmyog. Those who adopt (Sanyas) asceticism do not obtain the Siddhi of Nishkarmta. Even in Gita Chapter 3 Verse 8, Karmyog has been described to be superior. That Nishkarmta Moksh (Salvation) is attained by the abovementioned religious practice of bhakti. That religious practice is not available with anyone in the world except me (author).
Sant Rampal Ji Maharaj
Satlok Ashram Barwala
District – Hisar (Haryana).
To get more information, please read the sacred books written by JagatGuru Tatvdarshi Sant Rampal Ji Maharaj :
- Gyan Ganga
- Jeene ki Raah/Way Of Living
- Geeta Tera Gyan Amrit
- Andh Shraddha Bhakti Khatra e Jaan
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