2009-07-25 03:14:16 UTC
Data Dayal Maharishi Shiv Brat Lal
Copyright © 2007
(Contains chapters 11 – 15)
Yoga is the path to be treaded by the head and not by the foot
One who follows the direction of the nose
Without flinching to the right or to the left
Is worthy to be accepted as a disciple
Man is an inverted being, turned upside down
These sayings are nevertheless true to the letter, and if properly
explained, they will remove all doubts and illusions. Humans are
inverted beings and they are required to go upwards, following the
direction of their nose. A human being's duty is to walk through
their head. These are first principles, indisputable principles of
and they find their true explanation in the words that follow:
1) The Sukhmana nadi passes right up to the aperture of the nose
goes to the crown of the head. It is this path that the pilgrim has to
pass through, to the Holy of Holies. Those who part their hairs
the nose, point out this path through the direction of their parting.
This is what means following `The direction pointed out by the
nose' and the wayfarer is warned neither to turn to the right nor
the left of the path. How easy this explanation is. Formerly it was
confusing and invoked fear within those who practiced; but with this
explanation, all suspension and terror is vanished all at once.
2) In the order of creation, the ancient seers have spoken of the
human being as `an inverted tree' whose roots are turned upwards
towards the sky and whose branches are turned towards the earth. In
structure, humans and trees are the same. Skin, blood, marrow, fat,
moisture, veins, arteries, nerves etc. are alike in both. They eat and
drink through their mouths; which are nowhere else but in their heads
roots. They think and act similarly. Humans have their sense organs in
their head; and so do trees have their sensibilities implanted in
roots. However, although they are alike in every respect; the capacity
for introversion is the difference between them; that one cannot do
with. The head of the tree is rooted down in the soil, while that of a
human, flutters in the sky – call them roots or heads; they mean the
same thing. Also, their legs and hands are branches hanging down,
in the trees they are uplifted. Trees produce and shed their flowers
fruits upwards; but humans' condition is quite the reverse. They
cast their flowers and seeds downwards etc.
3) The tree thinks through its roots and humans think through their
heads. The life of the person lies more in the head; and that of the
tree, in the roots. The tree has its life sustaining material below in
the roots while humans express thoughts fully through their heads.
Whenever a person wants to know something, they concentrate their mind
in upper regions of his head. Practically they `walk' in order
to find out whether his aggregated impressions are amassed there or
This faculty is called memory. This is walking through the head. In a
similar way, all the regions of Spirituality find room in the
of the brain up to the crown of the head and man has to tread these,
planting his foot of the head on and trampling these spheres of
comparative materiality under his feet, flying upwards and upwards in
the manner of a bird, until the highest goal is attained. This has
likened unto the walking with the head. Is this not true? Yes, but it
requires practice. It requires practical knowledge and requires
association with one's master, Experto Crede (trusting one who has
had experience). This much for the misleading ideas that find
in the mouth of the ignorant people. Now about the practice.
If one has restrained his mind a little, he can continue the practice
his advantage with the help of simran, dhyan and bhajan.
Simran is the mental repetition of the Holy Name, which leads you to
path within. Dhyan is the mental meditation of the Holy Ideal, which
lights your path within; bhajan is the mental audition of the Holy
Sound, which eventually directs you to the Holy Abode within. What is
Never utter the Holy Name in vain. Have recourse to it at the time of
practice. Do everything to the purpose. Purposeless work will make you
slave of habits. And then your mode of working, here, there, and
everywhere; will not be of a master; but of ritual and ceremonial
observances; just like an automaton.
Light on the path; that is the result of meditation, or rather, Light
which is hidden in the centres will burst forth, leading you to the
centre of Light. How pleasant, how ecstatic and how blissful!
Then, there is the Sound Principle. The Heavenly Music will accompany
your steps enticing you, whipping you into frenzy and transporting you
to the raptures of the Minstrel, whose Melody is neither vowels nor
consonants; nor uttered by the mouth of the mortals. It is something,
which exceeds and baffles every sort of description. It is unuttered
unmitigated, how wonderful! In the presence of these, how can one say
that the practice of ananda yoga is hard and unpleasant? It is not
difficult to understand and much less difficult to practise.
The practise is easy; the explanation is difficult. An efficient
can make the path as smooth as possible. Regarding the true nature of
Creation, if one was to describe it in full; they would look
in the eyes of the readers who are as innocent as children, regarding
From the crown centre to Satlok is the motionless state of Energy and
beneath it is the dynamic state of Energy. The shadow or the
image of the Great Deity found the real radiant One shining in His
and thought within, "I am He," and therefore He got name of
Soham. He is the Cause of all and His sphere beginning from beneath
Satlok to Maha-Sunn, is the Para-Brahmand. He being Para-Brahm, His
universe necessarily becomes Para-Brahmand. Para-Brahm causes reverse
reflections below, thus creating the Subtle One. This is Brahm (whose
function is to expand, think and grow). It is in this subtle plane of
the intellect that the expansion and thinking faculties find their
play; resulting in mental creation.
This Brahm casts reflections below into the gross material plane, and
appears in multiple reversed and reflective forms. These are called
Pind, the embodied ones. It is here that we have our abode.
The Trinity was contained within the First State. Therefore it exists
every plane that succeeds it. And that tri-lateral condition finds
expression in wakeful, dream and dreamless states.
From the above description one would be correct in thinking that here
below is only a reversed reflected image; while the Reality is beyond.
And it is so. Why humans are called reversed inverted beings has been
Yet, suppose a tree is standing on the brink of a lake. This tree is
reflected downwards and their roots seem to be united. In the same
imagine that this reversed tree is again inversely reflected. The
branches of the former are united with the branches of the latter
get their roots further below. Now for the fourth time, imagine that
this tree in its turn again is inversely reflected below. Its roots
united with the roots of the preceding tree, while its branches are
hanging downwards. This is the human. And this is why we call them
What has been said is not illogical. We admit it is beyond our
perception, but it has been proved by intuition and if it is not
perceptible intuitively it can at least be understood by the faculty
discrimination. This is the downfall of the Divine human being or
the incident of the Paradise Lost.
With all the man's deep and systematic study, the comprehension of
the subject is difficult. We wish we could describe everything in
to our entire satisfaction, and do full justice to the subject.
it will become a rather very lengthy process. Circumstances forbid us
from doing so. Nevertheless, whatever has been said in is sufficient
bring truth to the mind of the reader.
Dissolution is the reverse of creation, as death is the reverse of
And if one cannot understand the process detailed here, we refer them
the pages of The Sar Bachan Radhaswami (poetry where the process of
creation and dissolution are described in detail). It is reads
"The body is made of earth. So, when the time of dissolution comes,
its vitality, being withdrawn inwards gets concentrated into the
of the rectum, for that is the proper region of mud or earth. All
it (i.e. the extremities), is cold, rendered lifeless, there being no
spark of vitality left therein.
"Earth is the outcome of water or rather it is water that gives
birth to earth, just as the water of the sea produces foam. And earth
nothing but foam condensed. The vitality of earth, therefore, is
withdrawn into the centre of the genitals, the seat of water. Thus
immerged in water. Now, life is in that centre while the gland below
is altogether lifeless.
"Again, as water is the production of fire, fire being the original
source of water, it is turned upwards, evaporated by fire and reduced
nothing. Now, the ganglion of the navel, the seat of fire, is heated,
while below, it is all icy. Fire has its vitality here and other
have lost it.
"Now, fire is the result of the motion of the wind. So, its current
is drawn up and submerged in the gland of the heart. There the heart
beating, but below, all is lifeless. Thus, fire is assimilated into
"Now, it is out of akasha (space or ether) that the air had its
existence. So in its turn, the current of air turns itself upwards and
becomes one with the akasha. Here, the centre of the throat is active,
while all below is lifeless.
"This akasha has its origin in the manas (mind) so it is taken up
into the Third Eye centre. The life spark that remains is there while
below is silent. This manas or mind principle was the outcome of the
prakriti or satva rajas and tamas, the center of Trikuti, the abode of
Aumkar or the Antaryami.
"Therefore, the life current is withdrawn upwards to the Para-Brahm.
Here the effects are withdrawn into the Cause; whereas the perfect
dissolution of the body and the universe below has taken place. There
no dissolution in the Static or Fourth Stage (Satlok).
A person wakes, dreams, and sleeps everyday and does them regularly.
These states are nothing but the gross, the subtle and the causal
in his body. He awakes in the gross, he dreams in the subtle, and he
gets absorbed in the causal.
In the causal universe; the Mool Prakriti is represented by its chief
factor Ahankar (Ego). Prakriti has three aspects:
These are principles of consciousness, passion, and darkness
(respectively). In the Causal Universe they are all neutralised in
equanimity, existing in seed form.
In the Subtle Universe: the ego-principle manifests as buddhi
(intellect), manas (mind), chit (consciousness), while the Prakriti
becomes five elements:
1. Akas (space or ether)
2. Vayu (the air element)
3. Agni (the fire element)
4. Apa (the water element)
5. Prithvi (earth element)
These elements combine and appear in the form of gyan indriyas (sense
organ) and karm indriyas (motor organs). The sensory organs are:
1. Sharavan-indriya – ears – organs of hearing
2. Saparsh-indriya – skin – organs of feeling or touch
3. Darshan-indriya – eyes – organs of sight
4. Rasan-indriya – tongue – organs of taste
5. Gharan-indriya – nose – organ of smell
The motor organs are:
1. Vaak-indriya – tongue – voicing.
2. Hast-indriya – hands – handling.
3. Pad-indriya – feet – locomotion.
4. Upasath-indriya – sexual organ – pleasure and recreation
5. Guda-indriya – rectum – excreting
The vishaya (five objects) are the articles of perception of
Shabad-tanmatra – Sound as such.
Saparsh-tanmatra – Feelings as such.
Roop-tanmatra – Colour as such
Ras-tanmatra – Flavour as such
Candh-tanmatra – Odour as such
These and others that have not been named are produced in the subtle
plane. Their subtle forms are perceived by the dreamer in the dream
The subtle creation becomes coarse and gross in the land of
where the senses play with their objects. Otherwise, both are similar.
However, in the dream world the dreamer is free from notions of
limitations as in the waking state, i.e. the material world. I wish I
could explain other items as well here. But this introduction will
become too lengthy and the continued interest of the reader is
We understand that what has been said above might have been thoroughly
realised by the reader; and if it is so, it will be easy to realise
we say hereafter.
What is above, that is below. What is below is the reversed condition
what is above. In the scheme of creation, earth is the last item in
list categories. It is matter above which liquidity, heat, air and
play their parts. This is not possible without stability in the lowest
series of strata, which support the others.
The earth here, in a way, becomes what we call motionless. For just as
below the above static condition, the dynamic aspect of creation plays
its part, so it is over the earth below (read the sentences twice,
times, before you go further). Below is only the reversed and
condition of the above. So everything that finds its place in the
is being reflected below as well. For instance, just as you standing
before a mirror, find yourself reflected in its glass, so, also, here
reflection of the above takes place according to the same law. The
is heaven and heaven is the earth. The one in the body is the same as
The only difference is of the condition. The above is real,
while the below is unreal. The real abides in the body. It is only
reflected in the mirror; otherwise the mirror is quite empty of it.
I believe the sense of my assertion has been realised and so I will
boldly speak out my thoughts, for the benefit of those whom it
The first expression from the Supreme Deity, or the Supreme Sphere
was Sound. So here, also, in the material plane, the same factor comes
into eminence and expression, i.e. the Sound Principle.
What is universe but a thought form? And sound is either thought
personified, or impersonal. Whether the world is in the causal and
un-differentiated state or whether it is in the most developed and
manifested; it is nothing but the Sound Principle.
Now, this Sound is of four principle kinds:
1. Para is the Sound beyond, the reverberation of which is not
unless the ears attain the same degree of resonance with it; and this
done in the practice of ananda yoga (or shabd yoga as it is also
called). It comes from the Sanskrit pri (to fill). The Universe is
of it. It is the transcendent form of Sound – invisible,
imperceptible, unknowable, un-cognisable and so forth.
2. Another form of Sound that follows Para is Pashyanti which is
envisioned, seen, perceived and realised, although partially.
comes from Sanskrit pashya (to see). This is the Sound when it takes
form. This also is not heard unless the auditory organs attain the
condition of resonance with it. Think of a globe of fire which when
whirled round is noiseless, without any sort of sound; though in
it is not devoid of it. Yet it is being perceived though not heard.
Nevertheless, this is the causal form of the Sound Principle which you
should bear in mind to enable you to understand what I have to tell
3. The next stage of the Sound-principle is its subtle form, which
called Madhyama, the middle one, from Sanskrit madhya (the middle). It
is the manifestation of the Universe-progress, and its contents form
objects of discursive thought and experience where the terms
"this" and "that" begin to find expression.
4. And below this middle one, is the Vaikhari Sound, which is but
gross expression of it. Vaikhari is derived from Sanskrit vi (before)
(organ of sense) and ra (to get or give) i.e. giving out from the
of sense, of that which was before. Probably speaking Vaikhari is the
Sound expressed externally through the organ of the mouth.
These are the four kinds of Sounds, which play their part above the
mooldhara, the chakra of the rectum. They have their seats below the
navel; in the navel; in the heart and in the mouth. Here, as
you have three stages of cause, subtle and gross, and beyond these is
the Fourth Stage.
Edited & Revised by Sant Harjit Singh Sandhu
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