Significance Of Satsang

The Guru is the bestower of silence who reveals the light of Self-knowledge that shines as the residual reality. Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.(sc)

The flow of power from the Guru can be received by anyone whose attention is focused on the Self or on the form of the Guru; distance is no impediment to its efficacy. This attention is often called Sat-sanga, which literally means ‘association with self’.Sat means truth and Sang means to be with or associated with. Satsang is therefore association with truth itself. It can be practiced either by remaining in the company of a truthful or pure being such as Guru also in the company of people who are devoted to God. Association with a spiritual person is also a form of satsang only. Thinking of God or divine thoughts, reading spiritually inspiring books, visiting a temple or place of pilgrimage are other forms of satsang. Some people are fortunate enough to be born in a family of highly spiritual beings. For them life will be a continuous satsang. Others have to find either spiritual people or some other means to practice satsang. On a much deeper level, satsang means to be with or remain associated with the inner quality of sattva or purity. Sattva is one of the triple qualities of Prakriti (nature), the other two being rajas and tamas.(sc)

The quality of sattva manifests in human beings as knowledge, peacefulness, contemplativeness and thoughtfulness. People in whom this quality is predominant possess superior wisdom and knowledge and are usually drawn into devotional and spiritual way of living. Their thoughts revolve around God and they seek to liberate themselves from the bonds of ignorance and the cycle of births and deaths by surrendering themselves to God and leading divine centered lives. A sattvic person is a natural satsangi.(sc)

The company of Guru is always a satsang or in association with the good and the pure. The purpose of a satsang is to develop the quality of sattva through spiritual association with sattvic people.The quality of rajas drives people into restless activity. Rajasic people are driven by an intense desire to prove themselves to others. They are self­centered in contrast to the sattvic people who are divine centered. Driven by passions, emotions, egoism and pride, they consider themselves as the doers and attribute their successes and failures to themselves or to their innate abilities and talents. Their belief in God is influenced by their personal goals and inner needs. Their relationship with others and even with God is conditional. If they are disappointed or suffer some set back, they would not hesitate to condemn God or question His very existence.(sc)

Tamasic people are usually disinterested in God and seldom drawn into active and disciplined life. Because they are insensitive to others and to their own inner feelings, they often indulge in cruel and criminal behavior causing pain and suffering to others. They are also drawn to intoxicating substances and food that causes lethargy. Even if they believe in God, they usually resort to secret cults and unusual methods of self­torture and selfdestruction to achieve self­realization. Tamasic people are usually negative and pessimistic. They drain away other people's energy by raising objections or discouraging them from taking any action. They always have an excuse for not doing things or doing things in a negative way.(sc)

By joining a satsang one can improve the quality of sattva and suppress rajas and tamas. As the mind is drawn more and more into divine centered thinking through association with like minded people, the quality of sattva increases. People who participate in them regularly become more reflective and intuitive. Their minds come to rest and their senses become quieter. Their egos yield place to the working of the purifying and cleansing energy and the awakening of the dormant energies. Satsang can definitely help people in stabilizing their minds in divine thoughts and developing the quality of sattva that is so important for transforming the lower self. Satsang is therefore spiritual friendship or association. In the modern world, in the midst of many distractions and allurements, people can practice it in many ways, not just through the traditional methods of meetings alone. It can be practiced even when one is physically alone by staying focused on the thoughts of God and the path of liberation.(sc)

 One should wholeheartedly encouraged this practice and frequently said that it is the most efficient way of bringing about a direct experience of the Self. Traditionally it involves being in the physical presence of one who has realised the Self.The most important element in Sat-sang was the mental connection with the Guru; Sat-sang takes place not only in his presence but whenever and wherever one thinks of him.(sc)

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Pilgrimage- Heart of Hinduism

Pilgrimage is the heart of Hinduism.Pilgrimage is a sacred journey. It is a process that is not meant to simply get away from it all, but to allow oneself to encounter, see, and experience the Divine. This is accomplished by associating with holy people, visiting the holy places where the pastimes of the Divine have taken place, and where the sacred temples allow darshhan: the Vision of the Supreme. Darshan is the process of approaching the Deity in the Temple in a state of spiritual communication, open and ready to receive sacred revalations. It means to see the Absolute Reality, and also to be seen by that Supreme Reality, God.

Pilgrimage means living very simply, and going toward what is holy and most sacred, and remaining focused on the opportunity of having a life-changing experience. In this way we will undergo voluntary austerities for purification to relieve ourselves of lifetimes of karma. This process will help change our consciousness and our perception of our spiritual identity and how we fit into this world, and help us gain access to the spiritual dimension through enlightenment.

There are several reasons why many people go on pilgrimage tours of the holy sites and temples of India. One, of course, is to dovetail our interest in travelling and seeing foreign lands into a way of acquiring spiritual merit. Most everyone likes to travel and see new countries and sights and inspiring places, and some of the most stimulating places are those of spiritual importance where historical events or miracles have taken place, or where significant spiritual incidents have happened as described in various spiritual texts and epics, such as the Ramayana, Mahabharata, etc.

One of the most important reasons for going on pilgrimage tours and seeing the places of spiritual importance is to meet other saintly people who follow a spiritual path and see how they live. This is especially the case with saints and sages who can help us by giving their association and sharing their spiritual knowledge and realizations. This is of prime importance for us in order to align our lives in a similar manner so we can also make spiritual progress.

Also, by studying in such spiritually vibrant holy places, even for short periods of time, or by taking bath in the spiritually powerful rivers, such experiences will purify and enliven us and give us a deeper understanding of how to live a spiritual lifestyle. Tours like this can give us an everlasting impression that will inspire us for years to come, maybe even for the rest of our lives. Such an opportunity may not happen often, even after many lifetimes, so if such a possibility does come into our lives, we should seriously take advantage of it.

When you are travelling in harmony with the Divine, it is not unlikely that you will experience spontaneous help from others when you may need it. This has happened to me in many ways and many times. In such a state of consciousness, seeming obstacles will quickly disappear. However, other challenges may be there to test our sincerity, but usually it is nothing so great that prevents us from reaching our goal, unless we have some serious karma to work out. It is divine guidance that assists us in our mission and prepares us for higher and higher levels of spiritual perception. Perceiving this assistance is another form of experiencing the Divine and the spiritual progress that we are making.

The objective of pilgrimage takes on more meaning when we realize the purpose of life. Life is meant for becoming free from the materialistic world which means the continuous cycle of birth and death. It is for making spiritual advancement and to perceive our real identity.

In religion and spirituality, a pilgrimage is a long journey or search of great moral significance. Sometimes, it is a journey to a sacred place or shrine of importance to a naat faith. Members of every major religion participate in pilgrimages. A person who makes such a journey is called a pilgrim.

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Endless Glory !

Apki mahima anant atpati,sahaj me na samjh aae re

Mera priyatam albela re…

Priyatam ko jab budhi naape 100 janm b na samajh pae re…

Mera priyatam albela  re….

Pal me aastik pal me nastik pal me gyani agyani re….

Mera priyatam albela  re….

Pal me premi pal me vahemi ,pal me noor mastani re…

Mera priyatam albela  re….

Pal me maan de , pal me na bole ,pal me tirasakar kar de re..

Mera priyatam albela  re….

Pal me foola k uncha chadhae , pal me dhool chatave re…

Mera priyatam albela  re….

Tok sahe aur agya paale sir dene jo taiyar rahe ..

Kasauti me paar laga jo , sidh malamali re…

Mera priyatam albela  re….

Worship of the Guru with purity of heart and without desiring fruit is the cause of release. 

Approach the Lotus-Feet of the preceptor which bestows security from fear and immunity from sorrow. 

Place your heart on the Lotus-Feet of your Divine Master. 

Apply your hands to the cleansing and adoring the house of your Guru. 

The relationship between Guru and disciple is very, very sacred. 

 He who serves the Guru gets all the virtues. 

Use your eyes in seeing the picture of your Divine Master. 

Use your head in bowing to the holy feet of the Satguru. 

O Man! take to the service of the Lotus-Feet of the Guru. Give up lust, attachment, pride, etc., which are the main obstacles to serve the Guru. 

Worship the Guru with devotion, desiring nothing; you will get his grace. 

Dedicate your property, your good deeds, your Tapas, etc., to your holy Master and then only your heart will become pure to receive his grace. 

Purify yourself with the dust of the feet of Guru and saints. Then alone your heart will be purified; then alone will you cultivate Bhakti. 

Serve the saints and your Guru with love and reverence. Regard them as God personified. Then alone will you develop Bhakti. 

O revered teacher! The Dispeller of my Avidya, my adorations unto Thee! Through Thy grace, I am enjoying the eternal bliss of Brahman. I am absolutely fearless. Now all my doubts and delusions have vanished.

 The disciple relates his own inner experiences to his Guru in this Mantra. The disciple prostrated at the Lotus-Feet of his Guru, showered on him the choicest flowers and eulogised him, “O venerable, holy master! I have realised myself. I have attained supreme bliss through Thy grace. I have liberated myself from the wheel of births and deaths through the Brahmanishtha. I am enjoying the unalloyed bliss of Nirvikalpa Samadhi. I shall roam freely in any part of the world. I have equal vision over all. I have abandoned the lower mind. I have destroyed all Sankalpas, likes and dislikes. I enjoy now unruffled peace I am not able to describe my exalted state. O worshipful Acharya! I am dumbfounded. Again and again I prostrate before thee. You have helped me in crossing this formidable ocean of Samsara.

“Up to this time I had full belief in my body only. I took countless births in various Yonis. I do not know what virtuous actions led me to the attainment of the Supreme fearless state. This is a rare fortune indeed. This is a great Adrishta. I dance now in joy. I have obtained now Duhkha-abhava, Sarva Kamapti, Krita Krityatva and Prapta Prapyatva (all pains have vanished; all my desires are gratified; I have fulfilled all actions; I have obtained all objects of desire).

“Thou art my real father and mother. How can I describe my present state to another man? I see everywhere endless ocean of bliss and knowledge. Thanks to the Mahavakya “Tat Tvam Asi” which opened my real eye of intuition. Thanks to the Upanishads, Vedanta Sutras and Vedantic Sastras. Prostrations unto Sri Vyasa, Sri Sankara and the Brahma-Vidya Gurus and the Seers and Rishis of the Upanishads and Lord Siva and Lord Narayana who have assumed the form of Brahmanishtha Guru and the forms of the Mahavakyas of the Upanishads. Even if a drop of the Charanamrita of the Guru is sprinkled over the head of a worldly man all his miseries will come to an end. If one Brahmanishtha is clothed and fed, the whole world is clothed and fed, because “He is the All”. He is the All in all. Om Om Om.

O merciful Master! I bow to Thee. I have fallen into the dreadful ocean of births and deaths. I am afflicted with the three kinds of Taapas. Save me. O Lord! Teach me, how I should cross this ocean of Samsara.

Fear not! My child! In reality there is no death for thee. There is a means for crossing this ocean of relative existence and attaining immortality or the Supreme Bliss. I shall teach thee now Brahma-Vidya. Hear with rapt attention.

Salutations unto Thee, O Venerable Guru! Thou hast saved me from the wheel of births and deaths. Through Thy grace I have attained Immortality and Eternal Bliss. All my doubts, delusion and ignorance have vanished. Crores of prostrations unto Thee, O merciful Lord.

Be In Yourself

In popular Hinduism, an enlightened human being is worshipped as God himself, and may be given epithets such as ‘Bhagwan’ (god), ‘Maharaj’ (great king), or ‘Rishi’ (great sage). The concept of avatar (incarnation) is predominant in Hinduism, where God as preserver (Vishnu) descends on Earth to destroy evil. The most famous avatars of Vishnu include Ram and Krishna. Many Hindus worship other deities such as Ganesha, Karthikeya, Hanuman, the sun, moon, and various planets. In addition, millions of people all over India often worship saints as symbols of divinity.(sc) 

Ultimately, when the seeker perfects the worship of a deity, he is encouraged to go beyond the physical form and seek oneness, to reach a stage where there is no difference between the worshipper and the worshipped. In marked contrast, a few adherents of the Bhakti(devotion) tradition do not seek oneness with God, and continue to enjoy the play of duality between the individual and the Supreme.(sc)

For Hindus God, as is, is beyond any attributes of form, color, shapes … That is, God does not have any specific form or name. In this state God is referred to as nirguNa brahman(attributeless god). However God takes forms as perceived by humans and this perceived form is called saguNa brahman (god with (good) attributes). These forms could range from calm to fierce to yogic (1). Each form has its significance. For example when one is depressed and sees the form of God Strong and Powerful, the seeker feels the moral boost that God would definitely be the support for the right thing. Similarly when in an auspicious ceremony would like the God to be the calm provider of boons. In a spiritually elevated state, the choice would be the yogic form of God. The forms provide a basis for the Hindu worshipper to easily pursue the otherwise incomprehensible Supreme. So Hinduism supports both form as well as formless worship of the God. Whether one worships in saguNa or nirguNa way, it is ultimately the same God.(sc)

He is the sacrifice, He is the oblation, He is the performer thereof, He is the recitation or the chant, He is the sacred fire, He is what is offered into it. He is the father, the mother, the grandfather, the support, the One knowable Thing, He is the three Vedas, the Goal of all beings, the Protector, the Reality, the Witness, the Repository, the Refuge, the Friend, the beginning, the middle and the end of all things. He is immortality and death, existence as well as non-existence. He is the Visvarupa, the Cosmic Form, blazing like fire and consuming all things.(sc)

According to the Bhagavata and the Mahabharata, God especially manifested Himself as Bhagavan Sri Krishna, who is regarded as the foremost of the divine Incarnations, in whose personality the Supreme Being is fully focussed and manifest.(sc)

Srimad Bhagavata says: He is Brahman(the Absolute), Paramatman(God), Bhagavan(the Incarnation).(sc)

According to the Pancharatra Agama and the Vaishnava theology, God has five forms: the Para or the Transcendent, Antaryamin or the Immanent, Vyuha or the Collective(known as Vasudeva, Sankarshana, Pradyumna and Aniruddha), Vibhava or the Incarnation, and Archa or the symbolic form of daily worship.(sc)

According to Saiva tradition, God is Pati, the Lord who controls the individuals known as Pasu, with His Power known as Pasa.(sc)

According to the Sakta tradition, God is the Divine Universal Mother of all things, Adi-sakti, or the original Creative Power, manifesting Herself as Kriya-Sakti or Durga, Ichha-Sakti or Lakshmi, and Jnana-Sakti or Sarasvati. But the Supreme Mother is beyond all these forms. She is One, alone, without a second.(sc)

According to the Bhakti tradition, God is the Supreme Object of Love, in respect of Whom love is evinced as in respect of one’s father, mother, friend, son, master, or one’s own beloved, in the five forms of affection, known as Shanta, Sakhya, Vatsalya, Dasya and Madhurya.(sc)

To the Vaishnavas, God is in Vaikuntha as Vishnu. To the Saivas, God is in Kailasa as Siva, or Rudra. To the Saktas, God is in Manidvipa, as the Supreme Sakti or the Divine Mother. To the Ganapatyas, God is Ganesa, or Ganapati. To the Sauras, God is Surya, the Sun. To the Kaumaras, God is Kumara, or Skanda.(sc)

If we imagine God as a man with a white beard sitting on a throne in heaven, we are ascribing qualities such as age (old), gender (man), form (white beard) and location (in heaven) to God. However, the scriptures describe Brahman asnirguna, or without qualities. If we imagine God as a man with a white beard sitting on a throne in heaven, we are ascribing qualities such as age (old), gender (man), form (white beard) and location (in heaven) to God. However, the scriptures describe Brahman asnirguna, or without qualities. (sc)

An attempt to use our minds to understand Brahman is said to be futile, as it is beyond the reach of the senses or the mind. Describing Brahman can be likened to describing the colour red to someone who has never seen it. You know what it looks like, but you cannot describe it.(sc)

Though Brahman cannot be described, the scriptures say it is the very essence of truth, consciousness, and bliss.(sc)

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MEDITATION,The real relaxation

Not even the deepest sleep will give you such a rest as meditation can. The mind goes on jumping even in deepest sleep. Just those few moments in meditation your brain has almost stopped. … You forget the body. … You feel such pleasure in it. You become so light. This perfect rest we will get in meditation.(sc)

Work a little harder at meditation and it comes. You do not feel the body or anything else. When you come out of it after the hour, you have had the most beautiful rest you ever had in your life. That is the only way you ever give rest to your system.(sc)

 Whose meditation is real and effective? Who can really surrender to the will of God? Only the person whose mind has been purified by selfless work.(sc)

Meditation is the means of unification of the subject and object.(sc)

Meditation means the mind is turned back upon itself. The mind stops all the thought-waves and the world stops. Your consciousness expands. Every time you meditate you will keep your growth(sc)

Meditation, you know, comes by a process imagination. You go through all these processes purification of the elements — making the one melt the other, that into the next higher, that into mind, that into spirit, and then you are spirit(sc)

Meditative state is the highest state of existence. So long as there is desire, no real happiness can come. It is only the contemplative, witness-like study of objects that brings to us real enjoyment and happiness. The animal has its happiness in the senses, the man in his intellect, and the god in spiritual contemplation. It is only to the soul that has attained to this contemplative state that the world really becomes beautiful. To him who desires nothing, and does not mix himself up with them, the manifold changes of nature are one panorama of beauty and sublimity.(sc)

Self-realization is to be attained by renunciation, by meditation—renunciation of all the senses, cutting the knots, the chains that bind us down to matter.(sc).

Meditation is the method of realizing the connection between one’s body-circumscribed life energy and the infinite Cosmic Energy of God, the connection between the conscious and subconscious states and the Cosmic Consciousness of God. Through Kriya Yoga meditation, the consciousness is gradually transformed from identification with the inept and often treacherous physical body, with its love of breath and “bread,” to awareness of the inner astral body of self-renewing vibrant life energy, and thence to one’s ultimate nature as a soul image of God: ever-existing, ever-conscious, ever-new Bliss.(sc)

 Meditation is the science of God-realization. It is the most practical science in the world. Most people would want to meditate if they understood its value and experienced its beneficial effects. The ultimate object of meditation is to attain conscious awareness of God, and of the soul’s eternal oneness with Him. What achievement could be more purposeful and useful than to harness limited human faculties to the omnipresence and omnipotence of the Creator? God-realization bestows on the meditator the blessings of the Lord’s peace, love, joy, power, and wisdom.(sc)

Meditation is the science of reuniting the soul with Spirit. The soul, descending from God into flesh, manifests its consciousness and life force through seven chakras, or centres of light, in man’s cerebrospinal axis.(sc)

First practice the presence of God in daily life by making your meditation very deep. It is better to meditate a little bit with depth than to mediate long with the mind running here and there. If you do not make an effort to control the mind it will go on doing as it pleases, no matter how long you sit to meditate.(sc)

Meditate not for selfish gains of power but only with the thought of pleasing and loving God.(sc)

Meditation is the greatest way of resurrecting your soul from the bondage of the body. Meditate! Meditate at the feet of the Infinite.(sc)

Most people live on the surface of life. But it is by deep-sea diving in the ocean of thought that you receive the pearls of knowledge.(sc)

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