mysticism

ESOTERIC HERITAGE

OF

‘Laalaaji Nilayam’

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THE AIM OF HUMAN LIFE

“The aim of human life is to be merged with God and become one with him and establish himself in that stage, this is the excellence and ideal.”

The aim of human life is that a person, in spite of doing all duties of the world, leading a simple life, keeping the thoughts clean, become a thorough perfect human being and then be one with God, reach to dhruv realm of satpurush after having total merger with the almighty.

There are four stages in which a person can said to be established with God-

• 1. He reaches in the lok (world) of God which is called ‘salokyata’

  2. He reaches closer to God which is called ‘samipyata’

  3. He attains the same form of God which is called ‘sarupyata’.

1. He completely merges himself with God which is called ‘sayujjyata’.

Here some debater can argue that if HE ( the supreme being) “wajude matlak” means one whose identity is totally free and omnipotent, who is beyond the bounds of heart and discretion , is a “haadis” also (meaning limited) i.e.; then who he can be omnipresent and omnipotent. A general principle also says that what we learn through our heart, brain or instincts, has to be physical and can’t live forever. So God who is “wajude matlak” how can HE be “haadis”?

This objection is not baseless. Those who practice meditation internally, it is quite likely that they must have known the elementary form of God through practice, but for others it is still a mystery. Before revealing this mystery, it is very important to understand the scientific point that, if we want to join two things we definitely need a third thing to establish their contact. In this context it is called “tawajjoh”( connection) and “surat”. Through the ascend and descend of this “tawajjoh” and “surat” a person can establish oneness with God. The proof of this equation is-

Ø That awakening which performs the act of establishing the contact and give it strength is called ‘surat’ or ‘tawajjoh’.

Ø One who can establish the contact is called a practitioner; and

Ø The one with whom the contact is established is called GOD or the supreme being or “Maalike kul”.

This way when the practitioner, after completing the definite path of meditation, finally gets the lok (place) of the supreme being, it called ‘salokyata’ and its later stage is called ‘sarupyata’ or in same form with God.

‘Sarupyata’ is the stage, in which the practitioner, having absolute merger in the God almighty, start living with the oneness with God. This way the person becomes one with God. It gets difficult to discriminate between God and him. Here one gets the knowledge of ‘visaal’ or ‘parinay’.

‘visaal’ or ‘spiritual marriage’ is that divine experience in which a disciple with all his personal strength gets completely merged with that unlimited divine pleasure. He does not feel that he has a separate identity. We can’t have complete merger in god without this ‘spiritual marriage’.

‘Spiritual marriage or union’ which is also called ‘relation with brahm’ or ‘touch of God’ has five stages-

• 1. Firstly, recollection or memory, means, to remember God with the aim of being one with Him. This feeling becomes so intense that it becomes a part & parcel of one’s personality.

  2. At that time one gets so absolutely dedicated to God that the body, heart and soul do not move without the thought of dear one.

  3. Union with God is possible only when one has clear heart. Union with God is stage of overwhelming ecstasy.

  4. It is the stage of extreme pleasure that the ecstasy makes one forget his/ her own physical body and the disciple becomes one with God just like color mixed in water, sugar in milk or salt in the sea.

1. Now comes the stage of rapture. Here the disciple is known as lover, and when he does not meet his beloved, he longs for it all the time engrossed in HIS thoughts.

At this stage the mental state of practitioner becomes such that in each and everything he starts feeling the divine presence of God and wanders around. Jesus drank this nectar of love and got crucified. Meera drank the deadly poison thinking that it was the holy water sent by Shri Krishna.

The last stage is ‘Sayujjyata’ or the stage of being one. Lover and beloved become ‘one’. To experience this ultimate feeling of love, it is very important to leave all worldly pleasures, and think only “HIM’. One has to go beyond all divisions, boundaries, changes, death, catastrophe, and then only one reaches the domain of God, which is the land of no return. Sant Kabir’s poetry reveals such feeling which shows no worldly pleasure, but his total merger with God and he claimed “I am beyond death and won’t die now!”

All these divine experiences have been given the name of ‘sair’ or journey

Which lead the disciple to the ultimate.

Ramchandra School of Sprituality

The disciple who is in search of God has to do two things;

• 1. Go to the ‘Guru’ with complete faith and determination, in order to learn and take suggestions from him. And then;

1. After finding the ‘Guru’ follow his teachings honestly and prove that you are worthy of being his disciple and whatever experiences you have , inform them to the guru.

“SAALIK” is an Arabic word which has been derived from the word “SULUK” which means seeker of God. So, by “Saalik” we understand… one who is in search of God.

Any person who is desirous to find God, firstly, must find a spiritual Guru and follow the exercises taught by him, with full determination and faith in his teacher. Because if the attitude is correct and one has stable mind, then only one can experience ultimate happiness. So, it is necessary to clarify two points;

• 1. What is the elementary form of our being ignorant i.e.; the knowledge we lack? And

1. What is our assumption towards god about whom we wish to gain knowledge?

The general explanation of 1 & 2 are-

• 1. Actually, ignorant person is not one who is deprived of any knowledge, but one who does wish to acquire any knowledge. The ignorant one actually deserves the knowledge. Just as hungry person needs food, thirsty needs water and needs to be cured, similarly, ignorant person deserves to gain knowledge. Whenever our heart is in duality, the various options are emerged. Person who not only ‘wishes’ to ‘acquire’ knowledge but also understands the ‘aim’ in its correct perspective, follows it intelligently, is a scholar in true sense.

1. In the above mentioned context, we also need to know the elementary form of the one, we are curious about knowing. GOD or Almighty, whom sages have described as ‘neti-neti’, means neither He is this nor He is that , or unexplainable. This is what they mean by ‘Neti’. After that whatever is said is just symbolic, but very few understand these indicating symbols. If we can understand Goswami Tulsi Das ji’s language-“Gira anayan,nayan bin vaani”. This is the fourth stage of saints, but to make others understand it has been called ‘Toorya’. This word “Toorya” has been taken from Sanskrit language word “fourth”, or it is the fourth stage after ‘sat’, ‘chit’& ‘anand’. So it is called ‘trigunateet’ or beyond three virtues.

Eyes see everything but they can’t see themselves. Nose can smell everything but not itself. You can see everyone but can’t see yourself. This is called ignorance. To remove this ignorance, we need an artificial mirror or ‘guru’.

You and I as far as we can see, are in the form of physical body. But ‘Atma’, ‘Brahm’ or ‘Soul’ are beyond the physical ‘body’.

Next advice is that once we find ‘Guru’, we have to follow his orders with full determination and confidence. Teacher should be constantly informed the experiences in meditation. Therefore-

· Go to Guru or spiritual teacher

· Strictly follow the instructions given by him

· Inform the results of meditation which you experience.

Who is a ‘guru’ or teacher and to whom one can go? Normal person is not able to make out whether a particular Guru is capable of imparting the knowledge or not.

“By God’s grace there have been Guru’s and Saints in every era. No period was without them. For a true learner it is important to follow the path of a knowledgeable person, be at their service, also know from time to time whether your misunderstandings and confusions are reducing or not. Whether after being with him, there is some change in you or you are just the same. If you find positive changes in yourself, then he is the right teacher for you, never leave him. But if you don’t find any change in yourself then he is not the right guru for you, and move further.”

These days the main problem is, whether guru is capable or not , he makes such a trap for the learner, to be his disciple and take “diksha” from him with immediate effect.

“But my satguru’s style was that he never gave ‘bayat or diksha’ to the learners; rather did not even talk about it for a long time. For months and years together he used to teach happily and never discriminated between the disciples who had undergone “bayat” and those who did not receive “bayat”.

I request you to read this booklet not once but many times, you’ll not be benefited if you’ll read it like a novel. Read each chapter slowly, everyday. Enhance your desire to learn, if you wish you can contact us and visit us in the places shown in index ‘A’.

Although higher learning of meditation is not possible without being in the company of Guru. ‘Bayat’ means the ritual of maintaining the teacher-student relationship, but it should not be done in a hurry. ’Baiyat’ also means to be the disciple of some saint which is derived from Arabic word “Bai” meaning “to sell “. Unless the person is in this particular frame of mind,‘ Bayat’ will just be a formality, it will be of no use.

If you wish to be a disciple of the seat of sufi sant mat at Fatehgarh- U.P (INDIA) it is mandatory that-

• 1. Your age is 18 years .

  2. You are in the mindset of ‘wait no longer’

1. You have been in the company of the head of this institution and had personal-sittings of meditation for three days continuously with gap of 12 hours minimum.

PRAYER

Before starting Murakabah or meditation, a proper recitation of prayer is a must. Absolute silence or speechlessness is the language of the heart and prayer should be said through this medium only. Right words said by our elders and saints make our feelings stronger and give purity and clarity to our prayers.

Given below is the prayer told by Param pujya Laalaaji; this can be included in our personal prayer.

“Oh God, I accept any order, which has your consent. My aim is one which has your consent. Do take care of my this world and the other world. Be kind with me and bless me.” or

“0, Master!

Thou art the real goal of human life,

We are yet but slaves of wishes

Putting bar to our advancement,

Thou art the only God and power

To bring us up to that stage.”

Three meanings and three names which are expected to be said in prayer or “Ibadat” (upasana & tapasya) as done by sufi saints are-

• • Salaam- means ; bow with dedication, before meditation

  • Dua- immediately after meditation; and

• Vazeefa- means, praise of God, in night, before going to bed.

Above prayer can be said during “Salaam”. “Dua” should be immediately after meditation practice. For this Gayatri mantra ( with meaning) can be read. While saying this mantra one can imagine as if Guru is explaining this mantra to his disciple.

“Oh disciple! Say ‘om’, leave the thoughts of bhumandal, bhunvan mandal and swah mandal and look at the beautiful Savitri or SUN. Accept and follow the teachings of God. It should happen that gradually Savitri (Sun) inspire your intelligence.”

During “Dua” any other prayer, similar to Gayatri prayer in bhav or meaning, can be taken. But this is a personal matter; do according to instructions of your teacher.

After this, stay quiet for two minutes and the recite ‘shijrah sharif’ slowly and rhythmically. Remember recite ‘shijrah sharif’ from the approved source only. You can harm yourself instead of helping yourself. Whenever our satgurudev will find it appropriate, he will make us sit in front of him, he will make us write it properly, will teach us proper way of reciting it and will grant us the permission to practice it. Till this happens, it would be better to read any other religious book with its meanings.

Mahatama RamChandraji maharaj (Parampujya Laalaaji sahib) used to say-

“My master, Huzur maharaj, Maulana Fazl Ahmed Khan Saheb has written the Sijrah Sharif in a poetry form, in that he has prayed for the separate blessing from individual buzurgans ( each buzurgan has been requested to bless us with a unique specialty which he particularly possessed).

Whenever somebody approached him for solution of a particular problem, my master, Huzur maharaj, Maulana Fazl Ahmed Khan Saheb used to suggest that person to recite a particular couplet from the Sijrah Sharif, which was suitable to address that problem and cure.

Not only the problem of that person got solved, but in a long run he started receiving the faiz from the particular buzurgan, and thus get connected with the silsila, and achieve the fulfillment.

Finally Vazeefa- means, praise of God, in night, before going to bed is purely a personal matter. If your Guru find it necessary, he shall allow you.

ANTAH SHUDDHI- (INNER/ INTERNAL PURIFICATION)

Why do we go to the temple when God resides in our heart? Here temple means any place of worship, place to sit and pray together, house of God, ashram or any such place which can tell us about God. Why or how God should be worshipped; is a different subject, but the tradition to worship God is as old as human creation. The necessity and tradition to go out somewhere to worship God is because whatever is inside us must be revealed. On many occasions we collect such external filth, which is invisible. It affects not only our body but also our environment. It is said about ‘Mecca sharif’ that the black stone there was white once upon a time. Similarly, washing sins in holy Ganga is popular, according to Hindu tradition. The reason behind singing ‘Aarti’ in the temples is the same. The sound of bells in the temples and houses also do the work of strong cleansers of environment.

When we do meditation or ‘Murakabah’ we encounter the heavenly energy. This energy brings changes through vibrations in our awakened form and more we increase punctuality of meditation, the energy that we draw, cleanses and purifies us in all dimensions. It is a scientific principle that when we draw or take anything, we also release something at the same time. Whenever there is a transmission of light and energy in us, a layer of external filth gets released as a result. Even though the energy drawn by us through meditation practice, continuously cleanses and purifies us; it is still less in comparison to the external filth released by us. Filth accumulation hampers our spiritual growth, so, it is a must to clean it. Sufi saints have really emphasized this and found it an integral part of system of worship. In sufi dictionary it is called ‘safaye-kalb’ which means –‘Internal purification’.

In the matter of internal purification, the first question that arises is- how this activity be done? Sufi Saints have told about six ‘latayaf’ (chakras) on the basis of their practice. According to them ‘kalb’(heart) is actually a territory between rooh( soul) and Nafs (desires);it is a territory between light and darkness. ‘Nafs’ has two parts. it is defined as First, ‘Nafse ammarah’ that energy which inspires you to do heinous acts and the second is ‘Nafse lavvamah’ or that mentality which disapproves of heinous acts, for which a person repents. Like other Chakras, it moves in its place like a ‘chakra’ or wheel and is controlled by the breathing –inhalation and exhalation.

‘Nafs’ (existence or sexual desire) is situated right above our umbilicus or naval. ‘Kalb’(heart) is called a territory between ‘nafs’ and ‘rooh’ because whenever anybody tries to ascend, negative forces test him. The reason of this is anything we see or learn is reflected reverse initially .According to the law of refraction, the retina in our eyes makes us see the things upright first, but our heart makes it straight and we see the things in their true perspective. Sufi Saints have given the name to this activity as the principle of ‘ulat pher’ or ‘inverted’.

Human body has five external sensory organs- eyes, nose, ears, tongue and touch and five internal sensory organs- thought, instinct, memory, reasoning and fancy. Through the support of these, human beings draw the impressions of outer and inner world.

So, for our purification activity, the centre point should be our ‘heart’ only. The most important aspect in this are the seven negative aspects of our behavior which are the hindrance in our spiritual growth and they are- (1) Fear (2) Lust (3) violence (4) falsehood (5)Ego (6) Anger and (7) Greed.

Our total Endeavour in meditation is to de-activate these negative aspects. Param Pujaya Laalaaji maharaj has written-“ Keep your heart clean and yourself away from the bad impressions and bad company”. As far as Sanskars are concerned, is a different issue. In simple words, these are those acts which you have to undergo or suffer, it is not easy to clean them. ’Naksh’ word in Arabic language means- condition or ‘kalib,’ means the impression on our heart which becomes so deep and solid that inside our body it should start working as another body. Urdu Shayar ‘Daag’ has written-

“Haath dil par, aah lab par, aankh se aansoo ravaan.

Ab to yeh naksha hai tere ashike nashad ka”.

We have to keep cleaning the solidity of these ‘Nakshas’, or, our spiritual journey stops on the way and we soon get corrupted. The truth is that without the help of a capable Guru, this is not possible. In this respect Laalaaji sahib’s statement is very important-

‘My master and my teacher held my hand with great courage and enthusiasm and in every condition showered his love and affection on everyone without any discrimination. Every time he breathed in, he cleansed the darkness from people’s hearts and every time he breathed out, his breath filled people’s hearts and brains with knowledge like nectar and illuminated them. While he lived in their body form, he performed his duties with full sincerity and now when he is free, he is still performing his duty; those who can know, will know, those who can see, will see.”

The above statement makes one thing very clear that for internal cleanliness and softening the best tool is life-breath pran vayu. On the basis of this, those practitioners, who have their master’s consent, practice under guidance. Following methodology is suggested for them.

“Any person, whose heart is clear of any other impression of any other worship or any Samadhi, can be made to sit on knees. Both master and pupil can sit on knees, where their knees touching each other. Then pupil should be directed to rest chin to his chest, waist towards his stomach, chest out and sit with eyes closed. Master should check that when the pupil breathes out, master should inhale that air and when the pupil is about to inhale, master should breathe out.” The internal activity that will be done by the master, can not be publicized but the result of this action- reaction will be,

“All of a sudden, the pupil will get soon the similarity and equivalency of his master and will be a blessed person. People will be surprised. This is called zikr sina-b-sina.” The most important instruction is this that the student should not be engrossed doing any other activity throughout this act.

In the same sequence, there are two such exercises which a pupil can do himself, after taking the permission from his master.

“The real Fakir nakshabandia way or jaap nakshabandia way is that stick the tongue to the palate and hold breathing. Start ‘la’ from umbilicus and take the thought up to the brain. After this say ‘ila’ and take it by thought to the right shoulder and with ‘ilillah’ take it up to the left shoulder and give a strong kick to the heart by saying ‘ilillah’. Its effect or symptom should be seen on the whole body. As an effect of this exercise the practitioner should prove himself to be completely submitted and present himself to god almighty.

‘La’ means ‘no’, which means neither there is any world nor this body or anything else. So, think of ‘la’ and take it up to the brain and think that there is nothing in the universe. There is nothing in the universe except god. When ‘laya’ or merged condition is taken up to the brain and universe, then again bring thought back via right shoulder, i.e. by kicking the heart with the thought it is proved that only ‘sat’ or omnipresent god is present in the heart.

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(Diagram)

During the entire process of picking from umbilicus, taking to the brain, then again taking it to the right shoulder the back to left shoulder and then kicking in the heart, the outer body should not move. Let the internal activity be done through thought only. ‘Jaap’ should be continued and finally at the end of each chakra (la ilah ilillah mantra) recite “mohammad rasul allah”.

The advantage of this jaap is that you be in ‘laya’ or merged state when you want to be in laya’ or merged state. You can come out of laya’ or merged state whenever you have to, to do your worldly duties , then can go back again in laya’ or merged state. Generally 21 cycles have to be completed for this activity. If at the end of this activity if no effect is seen, you don’t feel totally fulfilled detached and contended , it means during activation of this ,either something was left out, or unknowingly some mistake was committed. Then should again repeat 21 cycles.

“Nafi asbaat char jarbi – the activity for this exercise is that sit in siddhasan in a small dark room. Keep your back straight, close your eyes, rest both hands on your thighs, apply great pressure on your left leg calf muscles with foot thumb and first finger of your right foot. By doing this energy will be circulated in your kulb or (heart chakra) as a result it will be cleaned or purified. The gross matter that get accumulated near our heart get dissolved with the heat of this energy and “vasvasah’ means those doubts or negative thoughts get cleaned which are created by the devil. After this recite prayer with total concentration, in slow or loud voice as you desire.”

It is compulsory to take care of the following things during this exercise-

• 1. Keep your master’s face in mind while praying;

  2. Believe that GOD is there;

  3. Think of God’s virtues. By virtues of God we understand; life, knowledge, strength and determination means- think of Gods for hearing-seeing and speaking.

1. Pull word ‘La’ from umbilicus and take it to the brain; Take word “ilaah” first to the right shoulder from there straighten your life breath, kick the heart forcefully with the word “illillah’. While taking the breath up with the word “La” think, nothing is there, I am also not there. Think of “ilaah” on right shoulder, consider if there is anything, it is only “illillah” or God almighty; keeping this in mind- exhale. Continue this act with full concentration, so much so, that you forget that you exist.

Instead of ‘la ilaah illillah’ you can do ‘Aum tat sat’.

Zikra char zarbi’s(Chaumukha jaap) Hindi and Sanskrit version is; ‘pranav mantra ‘Aum tat sat’ means it starts with ‘Aum’ instead of “La” , “tat instead of ilaah” and “sat instead of illillah”. Internal feeling will be the same. ‘Tat’ means that and ‘sat’ means permanent.

Abut doubts, we generally get four kinds of doubts in our mind-

• 1. First doubt is devilish; it creates ego, anger, enmity, jealousy etc, they are placed on left knee.

  2. Second is related to materialistic desire. It gives rise to desire of collection, desire to eat, decorate yourself, sexual desire. It is placed on right knee.

  3. Third, ‘malki’ means related to devtas. These can be called better ones, these inspire to pray, to do good deeds, these also inspire to procure material gains through the worship of God. It is placed on right shoulder. But since they are for the material gains, hence they are termed as doubts.

1. Fourth section Rahmaani means doubts related to God. Whether God exists in heart it is doubted.

Zikra char zarbi’s (Chaumukha jaap) is called ‘ Chaar Jarbi’ because it removes all four doubts.

From the above mentioned, select any one jaap, take consent of your master, and practice daily without a gap. It is mandatory for all practitioners.

Pre Practice of Rasaai

In Faarsi (Persian) language word ‘Rasaai’ means – entrance or approach. In this book many times word ‘khayaal’ or thought has been used in the sense of ‘connection’. Here ‘connection’ means to connect where

HE is. I am there and where I am, HE is there. One cannot reach this stage so easily. Before the stage of ‘merger’, the process of approach has to be followed. Unless this practice is mastered, it is difficult to reach the stage of ‘merger’. This stage consists of courtesy, humility, sensibility and concentration.

In order to explain it in a more simple way, we’ll compare it with a King’s court. Those people who have seen procedure of entering the King’s court, they can understand the rules better. Code of conduct, discipline of entering the King’s court is different. You have to be appropriately dressed for the occasion.

The way you salute, the way you stand, the way you speak etc, everything has to be learnt in advance. Courtesy not only has to be remembered but also followed strictly.

If you haven’t got the experience of entering the King’s court, then sometime or the other in your life you must’ve got a chance to meet some high authority. Interviews are conducted for different reasons, and people who take interviews have different mentalities. Everybody prepares and gets ready to face interviews as per their status. Still, some basic etiquette have to be followed, for e.g. A haircut is a must if the hair have grown longer, they must be combed properly, dress up properly and look presentable; send the request through a peon to meet. When you are called inside, then only you go. Those who go for the first time they get nervous and their palpitation increases.

You have to actually prepare yourself before you actually meet. Special care is taken to see that everything is said and done according the set rules, so that ‘sahib’ does not get annoyed.

After reaching there, salute and stand in a disciplined manner and wait for your turn to speak. You speak only when you are asked to do so. Sit only if you are asked to sit, speak precisely and accurately without repeating only, what you are supposed to speak. Remember to speak only to the point. After finishing the talk, taking care of basic etiquette, thank and come out of the room. It means that every minute physical and behavior-related (both kinds of) discipline are required.

Most important point, which we must pay attention to, is that whenever get a chance to meet and greet to the King of the Kings, the god almighty representatives (Guru), all etiquette and good manners must be followed.

‘Clarity of heart’ means during the concentration in ‘Murakabah” or meditation, as far as possible, keep such thoughts away which are mixed with shame, fear or doubt. Try that no other bad thought which can pollute our inner self, enters our mind except the thought of God. Keep all thoughts away before practicing meditation. Just as you leave your bag outside before entering the King’s room and see that nothing from that bag goes inside. This is etiquette and is called ‘Clarity and emptiness of heart’.

Nobody can enter the interview room without permission and sit without salutation. Before sitting, stand for a while, when you are asked to sit, thank and then sit very properly. Sit like an attendant with respect for your master, just as Hanuman ji is shown sitting in Shri Ram darbar with head bowed down.

MURAKABAH

Just as ‘deeksha’ is not baiyat, similarly, ‘meditation’ is not Murakabah. The actual meaning of murakabah can be better understood from the Arabic adjective ‘Raakib’. Dictionary meaning of ‘raakib’is-awaited, hopeful, muntazir (one who waits) etc. The reality of ‘Murakabah’ is that we wait to be connected with that supreme power or “zaat paak ” ; our total concentration in meditation is based on this.

Word meaning of ‘Murakabah’ is – ‘Awdhaan’ or keep a watch. Keep your inner self out of any doubt; physically- eye and occult eye should be in perfect harmony and in the same form. When this happens there is no need to close the eyes. But till we clearly understand the ‘omni presence’ state of God, we have to close our eyes and wait vehemently.

To understand the mystery of ‘murakabah’ clearly, two things must be understood very well; first, what is the mystery of duality-non duality (Dwet and adwet) and second is what is the omnipresent form of God.

According to sufi saints “Internal purity and stability is a must. You can not achieve your aim till your heart is not pure. Instability of heart is one difficulty which does not allow us to achieve our aim. If the mirror of your heart is not clear then how can you see clearly. The biggest hurdle is confusion. It means when there are two opposite thoughts in your mind, you remain confused and perturbed.

This confusion is the root cause of tension. Doubts and confusion do not allow the mind to concentrate, keep you engrossed in different types of duality. What is non duality or “tauwheed”? When all thoughts and doubts are focused and concentrate on one point; so much so that every other thought vanishes, when there is faith only in God and nothing else, every other picture except one is removed from your mind, that is non duality or “tauwheed”. This is a peaceful situation and here is where the search ends. Only one (god) exists in this stage.

“Vishwa roop darshan or seeing only one (god) everywhere, can be explained through examples or through the medium of different illustrations.” This is a different philosophy in itself and the explanation of this will unnecessarily prolong the topic. Presently, it is important to understand that this is an ‘internal meditative stage’ which can not be cleared without realization. Without this it is difficult to get rhythm and concentration; can not see God, which is the ultimate aim, hence one can not reach the ultimate truth.

All above stages are completely occult and Esoteric and can be attained through the practice of Murakabah. So, the knowledge of all the activities related to this and their detailed explanation is a must. In this respect, our Sadguru dev is the main centre from beginning to end. “Spiritual Guru is one who takes the responsibility of bringing deviated people to the right path. Through sermons they teach meditation and teach the worldly behavior and give suggestions to improve it. So, only those Sufi Saints who have the correct knowledge of ‘chakras’, their position, names, symptoms, form, effect etc, and have achieved perfection in the field of meditation, are the right people to give this knowledge to others or they should not take up this responsibility.”

“Five stations or rest points have been decided near the heart- chakra in our body, which are the reflections of universe in our bodies.”

1. Lateefa kalb towards the left side of our heart.

2. Lateefa rooh, below right nipple.

3. Lateefa Sirr, slightly above the kalb or heart.

4. Lateefa khafee, it is above Lateefa rooh.

5. Lateefa akhafee, situated in between sirr and Lateefa khafee on the above side near throat, where one gets hiccups.

(Foot notes and diagram can be scanned and inserted )

For daily practice of Murakabah “ It’s good to do zikra-khafi or dil ka jaap”. Zikra, means jaap or recitation ‘khafi’ means something which is hidden.

To perform murakabah, sufi-saints have suggested two ways; one is zikra (jaap) and second is fikra( meditation). In Hindu teachings these have been given the names; ‘shruti’ means to hear and ‘smriti’ means memory. Sruti and jaap mean the same and smriti and dhyaan also mean the same. There is only the difference of language. “Shruti is related to sound, so it is only sound, whereas smriti is a copy of sound and also having a ‘form’ so it is dominated by letters, words, language and pronunciation. The first effect of shruti is to evolve the order of the God. Shruti has the effect of rhythm, which will be exposed at time of devastation. It can be understood as it relates only to sound which is omni-present. Only knowledgeable readers can understand this.”

“Shruti- sound has one more name which is called ‘Udgeet’. “Ud” means ‘belongs to the other side’ and “Geet” means the song of heaven and earth, song which reaches God. “Aum” is a copy of ‘udgeet’ which is made up of three letters and pronounced with the help of lips, tongue and vowel sound. If you hear its original sound, you will understand that ‘ Aum’ is the real element of vedas. Keeping the specific linkages of birth, live and return i.e. death.

To understand the mystery of ‘zikra khafi’ we’ll have to understand the physiological connection to meditation. “Our heart beats on the left side of the body, so sound of its beating can be heard clearly. But on the right side same sound of heart beat can hardly be heard or sometimes not even heard. Sometimes it can be known in ‘Lteefa sirr’ and sometimes not. By zikra- khafi we understand that just as our existence gets absorbed by our soul as if the whole universe gets hidden in ‘Sirr’ ( shesh – chakra).The jaap in which you can not make out the sound is called ‘zikra-khafi’. In this the existence of zikra( jaap) and word gets absorbed in surat (consciousness). Zikra and words are never lost. So, these are the best ways to get the appropriate results.”

“According to Sufi- saints all those deeds which have memory, awakening and knowledge are called Zikra and jaap; those deeds which do not have these three symptoms can not be put into the category of zikra or jaap. Here one difference that is memorable is that, word ‘khafi’ that has been used, means hidden; lateefa or chakra is not the destination, as has been mentioned above.”

“To remember the form of word in zikra- kalb again and again, the mystery behind dwelling of the divine in our heart is that we not only keep the word in our heart but also the letters and their potency in our heart like word Aum.”

In this respect a good example is that while reading a book, so far we concentrate on the words, we do not pay attention to the colour of ink, but the moment we concentrate on the colour of ink, the actual words disappear before our eyes.

“The best jaap is one in which only that form in whose respect the prayer is done stays, remaining everything disappears, including the one who is saying the prayer.”

The functioning of jaap is very important, but it is equally important to follow and understand the discipline of jaap. If it is not followed properly, we face so many difficulties, and jaap can not be done in with its natural speed. The complete discipline of jaap is classified under three categories- A, B & C; (these are total twenty points).

(A) These are five points. These must be remembered before jaap.

(B) These are twelve. These must be remembered during jaap.

(C) These are three. These must be remembered after jaap.

(A)

Ø “Repent that whatever wrong I have done has been done; but in future, forever, I shall not do anything which will go against dharma.”

Ø “Keep your heart still and clean.”

Ø “Take bath, be clean and sit in a clean place.”

Ø Take help from your Guru or teacher.”

Ø “To know that taking help from your gurudev is like taking help from God.”

(B)

Ø “Appropriate Aasan- Sit as you sit for doing namaaz, the best is siddhaasan, sit with both hands on your thighs.”

Ø “Make the place fragrant with scented sticks or flowers.”

Ø “Wear clean washed clothes, keep the door closed and do not light up the room with any artificial light like electric bulbs. Do not make a special effort to darken the room”.

Ø “Keep both eyes closed. If need be, keep both your ears also closed by using cotton buds.”

Ø “Feel the presence of your Guru.”

Ø “With external and internal cleanliness and purity recite ‘kalma- taudeed’( mantra of non duality)- ‘LA ila illil lah’ or ‘ om tat sat’ ‘ eko brahm dwitiyo naasti’(no second thing except one God), keep your mind still because you basically concentrate on hearing the word during jaap, no importance is given to the recitation of mantra.”

Ø “Keep all the unwanted (unsocial, indecent and unworthy) people and company( those who are corrupted etc.)away; and keep your mind clean of all bad impressions.”

Ø “Do not focus on anything else except God”, means it is the condition of ‘tooryavastha’ which purifies our mind and brain, which is closer to God and try to stay in this condition.

Ø Make promise to be in awareness of God with full concentration and determination”.

Ø “Acquire love of God”.

Ø “Attain this condition by removing your own existence.”

Ø “Merge your identity totally in God.” Forget even the fact that you are meditating.

(C)

Ø After the meditation, sit for sometime ( minimum 10 minutes) with your eyes open in the same condition.

Ø “Hold your breath”. This is no pranayam, personally understand this from your teacher.

Ø “Keep your self away from cold water and cold air, for at least half an hour”.

By doing zikr kalbi gives the practitioner of meditation a state of attachment to God realm called virat-roop or virat-desh within a few months time.

BAIYAT

‘Baiyat’ has been formed from an Arabic word ‘Baiy’ which means – surrender or sell. ‘Baiyat’ is nothing but surrender or sell. The dictionary meaning of this word is; ‘ to become a disciple of a saint’. At one place Param pujya Laalaaji has used the word ’renunciation’ as an English translation of the word ‘baiyat’ which means- ‘self-destruction’ or ‘self-sacrifice’. So, the most appropriate meaning of the ‘Baiyat’ seems to be ‘total dedication’. Hazrat Abu Bakr ( Rahmatulla alaih) has at one place stated that “Brahmvaad is renunciation; take care that you don’t see anything else except God either in this world or the other world.” Means sanyaas from parlok and lok both. Actual sufi is one who has taken sanyaas from both worlds.

Some people have started translating ‘baiyat’ as ‘deeksha’ under religious constraint, which is not correct. Those who have taken ‘Baiyat’ under Sufi silsila, know it well that this is not merely ‘deeksha’. The basic content of ‘baiyat’ definitely resembles Maharishi Patanjali’s “ Eeshwar Praanidhaan”. Because dictionary meanings of “Eeshwar Praanidhaan” are-

(1) From ‘ Ashtaang yog’ activities, perform chitt nirodh or transcend from mind.

(2) Surrender to God through bahkti.

According to ‘baiyat’, ‘Piro-murshid’ (spiritual Gurus ) choose a definite and pre decided activity and accordingly implant a part of their spiritual earning, into the hearts of their disciples through their will power. Here word implant means-“Transferring a matter from one entity to another” Or, whatever matter stays in the hearts of spiritual gurus as a superior dwelling place and which are completely lighted like sunshine, those elements are transferred into the hearts of disciples whose hearts are still shadowed with less light or less knowledge. Just as milk turns into curd just by adding a bit of curd into the milk, similarly, result of ‘Baiyat’ is also the same. As time passes, The disciple also becomes like his guru completely- same form and same shape. In the same reference so many examples have been seen where all the differences between the teacher and the disciple have melted, to the extent that they even started resembling each other, as a result of change of the matter.

Just as when any living being is produced, it first comes from father’s sperm and establishes in mother’s womb. Mother keeps that embryo in her womb till delivery, then after the birth, father helps in rearing the child. Teaches him, educates him in many ways, develops all the faculties of the child by taking the complete responsibility, until the child becomes capable and independent. When the father makes his son quite like him, he makes him his representative; leaves the responsibilities of house hold on his son and feels free. He thinks that he has done his duty. Similarly, the spiritual Guru, like father, through his experiences, inserts a part of his spiritual earning into his disciples mental faculties. Then, the disciple, like mother, develops that spiritual knowledge in six different chakras and experiences the power which results in inexplicable joy and happiness. The same insertion of meditative earning starts growing ( like an embryo in the womb ) in the disciple’s body through many developed yoga activities. As the time passes, a day comes, when there is no difference left between the Guru and the disciple. After maturity, the disciple starts feeling elevated, like boiling of the milk, and he wants to repeat the activities done by his teacher. Here, the teacher not only grants the permission to do so, but also, supports him and guides him throughout by his ominous presence. This system continues and remains active from eternity to eternity.

The explanation of the principle of “One to many and many to One” is this only. Various religions, schools of thought, belief have been given the name ‘Nisbat’ by sufi saints. So, before we learn about ‘Baiyat’, it is important to know about ‘Nisbat’ in this context. Param pujya Laalaaji has explained this term, in one of his distinguished articles’ Praveshika sant mat satsang’. According to him-

“The secret behind incarnations of avtaar’s taking birth is that they came on this earth with a specific purpose and with special qualities. For example, Parashu Ramji’s incarnation was for the purpose of ‘Brahm charya- ashram’. He represents adamant approach of celibacy. Shri Ramchandraji is the symbol incarnation of ‘Grihastha- ashram’. He has higher qualities of power, enlightenment and great knowledge. We get the darshan of his great personality and he has been called ‘Maryada purushottam’ or the best in mankind. Shri Krishna ji maharaj is the incarnation and symbol of ‘ Vanptrastha ashram’. We can see a good combination of knowledge and love in him. One can witness his beauty, his grand personality and sobriety in his form. Mahatma Budha is the symbol of renunciation, sacrifice and knowledge. Hazrat Yusuf Alaihslalaam for beauty and Hazrat Moosa Alaihslalaam for grandeur and also Jesus Christ is the symbol of kindness and forgiveness.”

“We can see all the qualities mentioned above all together, time to time and different colours and sequence “all in one” in Hazrat Mohommad Sallaialah-vasallam. Here the total effect and virtues which were imbalanced in the past and when the behaviour of Arabs had become adverse and contrary to all the above mentioned virtues; and this was the reason that in order to balance the situation and take it to an appropriate destination Hazrat took birth, so that Arabs come on the right path, seeing the reflection of his virtues.”

“That is why Shri Ram Chandraji maharaj is symbol of pure “brahmchari ’ by heart, Bharat ji symbol of wisdom, Shatrughan ji symbol of chitt and Laxman ji is symbol of ahankar. Shri Krishna ji symbolized pure heart, pure mind and pure soul a mixture of natural and super natural. Jesus Christ and Gautam Buddha’s symbolized blessings and Hazrat Mohommad Sallaialah-vasallam Hazrat Rasul arbi’s symbolized kindness, all these virtues have originated from truth.”

Incarnations of avatars do not have any tradition or system of disciples. They arrive in this world with a certain aim in life, complete their work and go back to the place they came from.

Fortunately or else what can be said that that Nisbat or flow of current , starting from Mohommad salle alah-aalahi and sallam is present today link by link and chain by chain in to silsilia- aaliya-nakshabandia. It is alive under the name of ‘Naksha mumra’ ( naksha bandia, mujdadiya, mazharia, Ramchandaria ). Please see appendix-B.

This whole world is like a wild forest, but almighty God is omnipresent here.(The Gita- 9/4 ). HE is present in every body’s heart ( The Gita 13/ 07/; 15/ 15; 18/61 ).Even though HE stays with people all the time, yet people can’t see HIM easily because He is always hidden under the veil of ‘maya’ or worldly attractions

(The Gita 7/25), so it’s a secret and it is difficult to see HIM. To whom the sermons about His secret to be given and to whom not, regarding this, Rishi Shwetashwar says that such a person whose heart is not pure, who is a lusty person, should not be told the secret and is not worth giving sermons; even if he is our son or disciple.

The establishment of relationship between teacher and student, which is given the name ‘Baiyat’ has been explained in detail like this-

When a true inquisitive person goes to a spiritual teacher to learn about meditation, it is the teacher’s duty to keep his disciple on fast, continuously for three days; If possible in this duration he (disciple) should stay in an isolated room. In case he is unable to tolerate hunger then some light fruits and milk can be given to him. During this, as far as possible, he should recite some mantra, according to his religion. He should recite this mantra continuously, keeping a rosary in his hand. At the end of every cycle of rosary, he should pray to God that whatever good results in form of blessings from God, he has achieved from this prayer, it should be all be given through his would be spiritual teacher to Param pujya shri shri Laalaaji maharaj ( Samarth Guru param sant RamChandraji maharaj) and he should accept it. On the third night, after bath, the learner should present himself in front of his teacher. Then the teacher would make him sit in front with knees folded in vajrasan and make him recite Gayatri mantra. If the learner is a Muslim then he would be asked to recite Sure faathaa and ikhlaas or istigfaar. Then the teacher with his experience, would connect the disciple with his Guru and silsila and make it the best experience for him by enveloping him in the colour and fragrance of his Guru and silsila. Half an hour or forty minutes after this activity, the teacher would say the following words-

“Tune Baiyat ki mujh jaeef ke haath par aur mere peero murshid Hazrat… ke haath par aur hazrat samarth Guru param sant mahatma Ramchandra ji( laalaaji) maharaj mai unke jumlaa guru jano wa poori guru parampara wa tamam bujurgaan silsila aaliya nakshabandia ke haath par aur tune ahad kiya ki apne sab jism ke jodon ko seedhe aur sachche dharm par rakhega aur dil ko param pita parmatma ke prem mei dega.” Means you surrendered to me and to my guru and complete silsila and you promised that you shall be on the right path and give your heart to the love of god. During this the disciple should keep his right hand in the right hand of his teacher. After this in the same posture, disciple should say – “I accept Baiyat and I’ll stay on the path of religion and follow its ways. I give my heart to the love of God.” After this traditional activity, the teacher should make his disciple wear a new cloth by his own hands, in such a way that others should not come to know of it, teacher should give an appropriate mantra to his disciple, teach him the way to recite it and make him practice it in front of him.

During this activity, teacher does not accept any gift or guru- dakshina from his disciple, except that after the activity of ‘Baiyat’ any sweet brought by the disciple , should be distributed among the fellow brothers and sisters.

For ladies, the activity of ‘ Baiyat’ will be almost the same. The only difference will be that during this activity instead of ‘hand in hand’ a white cloth will be used. Its one corner will be held by the teacher and the lady would hold the other corner. This is first ‘Baiyat’.

The way saalokyata(same world), saamipyata( closeness), saarupyata(same form) and saayujjyata are four forms of ‘moksha’, similarly, there are four ‘baiyats’-these have been divided in four parts according to situations and classifications.

First baiyat is that whatever the teacher tells, it has be followed wholeheartedly with complete sincerity, and should reflect in deeds.

Second baiyat is that your heart, mind , intellect and ego should be under control after practicing meditation.

Third baiyat is when the disciple attains such a height and attraction that he is able to influence others through his behavior. He can inspire others to be on the right path and pray to God. This gives the permission to teach meditation to the newcomers.

Fourth Baiyat is when the third Baiyat reaches its climax, one gets the same form as his guru then he is given the permission to Baiyat others.

After the continuous practice a day comes when there is no difference left between the teacher and his disciple. This does not require a detailed explanation. It is required that submit yourself to your Guru like a dead body wash. Let guru do whatever is good for you and you shall not dissent. Guru will give you new life, and take you to the spiritual heights.

“Do hi raaste hain wafaa mei, aajmaa kar dekh lo,

(there are only two ways of faithfulness, try and see it yourself)

Khud kisi ke ho raho ya, apna banakar dekh lo.”

(either you sell yourself to somebody or make him to sell himself to you).

IDEAL PLAN FOR DAILY PRACTICE

For the guidance and convenience of enthusiastic and alert abhyasis, a table of ideal planning is given below. Generally it has been seen that for practice of meditation, people wait for their old age and retirement, so that they get enough time to devote for the worship of God. It has also been seen that without changing their routine a bit, whatever little time people get to remember God, they think is enough for them. In my opinion it is wastage of time and people should not wait for retirement to pray to God. They should start it today and now. The way we are supposed to give 6.25% of our total earning for religious purposes or to needy people and this way serve God, similarly, it is mandatory to devote four hours daily for the practice of meditation.

It’s a different thing that working people may find it a little difficult. If you find any personal problem due to weather change or any other problem in the implementation of this table, then take guidance from your master and make changes in the time and duration.

In case you miss out any meditation practice due to any personal problem, in that duration maintain silence and as far as possible avoid meeting anyone. If your will- power is strong then God will certainly help you.

Durud- shareef:

Allah humma sale allah saiyadena mohammadin

Madnil-zude-valkaram va alahi vasallam.

Means: Oh god, our prime and supreme Hazrat Mohammed sahib (who is source of grace and blessings to us) be blessed by you and along with him all his descendents (by blood as well as spiritual) be also blessed.

If the abhyasi is not baiyat in silsila or if his master has not permitted, then he can recite Ram charit Manas or another religious book

INTROSPECTION OR SELF-ANLYSIS

In Rishi Patanjali’s ‘Ashtaang Yog’, self study comes in fourth place. The explanation of self-study can be like this; ‘self’ means our own; or ‘study your own self’ i.e. to find faults within ourselves. The best way to do this that the practitioner (abhyasi) follows the given six ‘sampattiya’ or virtues, keeps them as a basics and notices changes in his own behavior, analyses his own behavior, and maintains a record of it , this is called self study.

1. First ‘sampatti’ or guideline is ‘shum’. We start finding faults and weaknesses in ourselves, we repent and start having control on our senses. If this does not happen, we should understand that still there is something lacking in our practice of meditation.

2. ‘Dum’ The outer senses need to be controlled, and each sense has to be separated from its business. There are two ways to do it- First is to kill your instinct and second is to control your instincts. When Kam dev had disturbed Shivji’s tapasya, shiv had burnt him into ashes. This is the example for first remedy. In the second example we see how before his marriage when Maryada Purshottam Ram sees Sitaji in a flower garden, watching her from a distance, standing with his Guru Vishwa mitra , he feels attracted towards her but does not become so restless, that he forgets his duties towards his Guru. After this in marriage also, he does not show any restlessness like the other Kings. Until his Guru gives him the command, he does not get up to break the bow. He has full control over his senses. Sufi sant mat follows this method only. Instead of killing the senses, people are taught to have control over their senses and use them correctly at the appropriate time.

3. By ‘uprati’ we refer to ‘upram’ or to be separated. After reaching this stage, the practitioner understands the fact that everything is mortal. And he does not even bother about the world. The only difference between renunciation and ‘uprati’ is that in renunciation, things are renounced because they are termed as faulty, whereas, in ‘uprati’ all pleasures are experienced and left after feeling saturated, because after experiencing one knows the truth himself. This way, they do not bother about heaven and hell or world of gods.

4. ‘Titiksha’ teaches tolerance. Practitioner does not bother about his respect or insult. It teaches surrender and humility too.

5. ‘Shraddha’ works as the foundation of meditation. This refers to Guru and faith in teachings. In this, the practitioner’s brain gradually develops and cleans, and his ego dissolves into the cosmic element. Great teachers wait for this stage to come to the practitioners, because without this stage the real devotion does not happen. This is called simple devotion which introduces us to our ultimate aim or goal.

6. ‘Samadhaan’ is the stage of bliss. One does not pay attention to enjoyment or non enjoyment. The longing for God and only God is left. Practitioner is happy doing only what God desires. This stage is also known as ecstasy stage.

According to the table given below, the abhyasi should himself weigh and check his own progress. At the end of the month, he should send his diary to his Guru. For each ‘sampatti’ he should keep 10 marks maximum and evaluate himself.

“SAMPATTIYAN’ (Virtues)

40. Sant Sadguru Mahatma Dinayshkumarji ‘Daaman-barkatahu’(birth 28.10.1944) son of- . Sant Sadguru Mahatma JagMohan Narayan and grand son of-Janab Kibla Laalaaji, and disciple of-. Sant Sadguru Mahatma Dr Shyamlal ji Ghaziabadi.

Note- The author regrets that due to lack of space, all names and details of other disciples of Shri shri Laalaaji Maharaj can not be given.