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Some fundamental clarifications

{The matter in the article is retained as it is with minor corrections in punctuations and grammar. However the matter is presented subject wise- subjects chosen by the Editor without in any way affecting the content of the article}

1. Meditation on the form of the Master.

Some elders have given impetus to “Ishkh Majaji” {Love for Master) as a separate Order which takes one forward. For example, if any body has love towards certain person, that person is advised to fix his attention on the form of a person, whom he loves most or any photo and later his attention is diverted to the other side. In this way he is taken towards the real or “Haqiqi Ishkh”. But Khaja Saheb commands that He has hesitation in performing this type of work and in the Order of Aliya Nakshabandiya, this order has not been considered as pious On the other hand it is not considered as totally proper.

Huzur has stated that it is written in some books that Hazrat Khaja Bahauddin Nakshabandiya quddus surooha has started the training some times for the less intelligent seekers in this way such that they have to develop love towards form, till they get perfection in the unconditional love and they do not have any other relations other than this. Then their hearts used to be turned away from the love towards form, with little force because all the relations have been already broken. Therefore they used to have nearness and experiential knowledge.

This method was used by Khaja Bahauddin Nakshabandiya quddus surooha, when He has any person of less intelligence and not having intense (good) samskaras. For example if any body who is not inclined towards the training of Nakshabandiya, his attraction was used to be turned towards form. If any body who can not understand internal or external japa ie. Meditation or ajapajap he was advised meditation on any form or a photo, out of necessity. Worship of an Idol was also advised for such persons, in the beginning. Probably this was the reason for inventing the method of meditation on the form of guru, which is said to be the very easy and shortest way. For the people with inferior samskaras and dirty mind, who cannot understand subtle meditation and meditation on form, external japa with form, was used to be advised, so that the work will become easy.

2. Attachment to the worldly matters:

As long as a person is not detached from worldly relations and accept a special place, he will not have any effect of spiritual training. Therefore it is necessary to advise in the beginning itself, to have only minimal relation with world. When getting detached from thousands of the worldly attachments and one has only one attachment, it has to be made so strong that he will not look towards any other aim. If he forgets and his attention is turned towards the world, it has to be diverted towards God. In such condition, with little attention, the direction can be changed and the work becomes easy, because he is already free from all the worldly attachments. Therefore with little attention, he gets back his nearness and experiential knowledge. Nearness is the feeling of sitting (being) one before the other and there is no obstruction between them. And experiential knowledge is that he should have the confidence that any proof or discussion will not be able to shake or remove his experience and the theoretical should become practical and the internal and external eyes should be of the same opinion.


3. Performing Japa:

Japa is of of two types; a)”Jikar kafi, b) “Jikar jali”. Jikar kafi is japa in the heart. Jikar Jali is japa with uttering the name loudly and keertan is also included in this.

In Nakshabandiya Order, japa of the name is done in the heart and thought and keertan is not done loudly.

In rest of the three Orders, japa of name is done orally and loudly. Bhajan and keertan is done along with songs and hearing of songs is made compulsory.

There is a method of Jikar which is called meditation or Samadhi, the details of it will be given later, in which there is no aim. There is one meditation on form, in which meditation is done on the radiant/luminous form of the guru and concentration on the form of guru, the details of which have been mentioned already.

Here it was questioned that the method of form in the Order of Nakshabandiya was propagated by Hazrat Abubakar siddiq and meditation was shown by Hazrat Ali karam Allah vaji. What is the fact in it? It is famous that the method of the practice of words was taught by Hazrat Ali karam vaji to His disciples for the first time and the method of meditation on the form of the guru was given by Hazrat Abubakar.

There is a special Jikar in Nakshabandiya and there is a special method fixed for it. It is called “Vakoof Adadi”. The meaning of Vakoof is knowing and the meaning of Adad is counting. When the japa is done in the heart, after holding the breath, fixed number of japa is done in one breath, example 3-5-7-9-11-21 times and inhalation is done after that. But there is a condition in it of Hujoor Agaahi, the details of which will be mentioned at another place along with the Jikar and Vakoof Adadi and seekers may see it there. The method of Japa and ajapajap done holding the breath and counting the numbers is called Vakoof Adadi. This method was learnt by Hazrat Abubakar siddiq from Hazrat Rasool Maqbool Salley Allah Vasllam, by sitting in front of Him and it was being learnt by sitting one person before the other till now. In friendship/company and satsangh, there is no need of holding the breath and hearing of words and doing of japa.

4. Shagal Rabtha.

Hazrat Kaleefa avval has taken authority from Om Hazrat. Because it so happened that Hazrat Abubakar siddiq Rahamathau used to be always with Huzur during travel and staying at house, received the good influence/benevolence of His company. Therefore the real thing that works in this method is company and satsangh. In this method there is not much necessity of japa and ajapajap, because by sitting face to face, the method is absorbed. Then there is no necessity of abhyas Etc. Meditation is done separately by being alone. Being alone and sitting in a corner, remembering the radiant form of the guru and concentrating on it is called Shagal Rabtha. When there is no possibility of physical company, this is beneficial and profitable. Because this Shagal Rabtha is the shadow of the external association. This is also called “Sobathey Bathini”, internal association. If any person attains the goal in the company of guru, there is no necessity of the training of the guru. When a person reaches the destination, where is the necessity of purchasing a horse? When an abhyasi has a condition in the presence of his guru and he has the awareness, that he can forecast the future events or such matters which cannot be revealed by any body else, then there are no curtains of time-place-thing (kal-desh-vastu) here. This is called “Makashafa”. It means that they are opened. It is also called experience. This is “Tri kala darshan”. This experience is not false. Because, this experience is one, when Atman after leaving five Kosas, start seeing the matters of three Kalas. As long as the Atman is imprisoned in these Kosas, nothing is known. If there is interference with our thoughts in these experiences, they will not be true and they are adulterated with mistakes.

5. Genuine spiritual knowledge.

When the knowledge directly comes from Paramatma and there is no adulteration with our thought, there is no possibility of mistake. When there is a mistake, it is to be understood that they are mixed with the words and knowledge of the experienced person and the words of the people, which have been admitted by them as facts, according to their understanding and give their judgment. This mind becomes imaginary; otherwise the knowledge of Law is such that if it is correctly implemented, person’s intellect will not be misled, while thinking of any matter. There is no possibility of deception, if the Law is implemented correctly with out mixing any thing from us.

There is no necessity of “Kashaf” for people, who are attentive towards Paramatma. Kashaf are of two types, one is Kashaf dunyavi (worldly), which are useless. The second one is “Kashaf Akravi”. The elders who are concerned with Paramatma and who are always in His thought, if they know any thing it is excellent and there is no anxiety even if they do not know. It can be known from his external appearance, external eyes and education. It can be known clearly about the particles of air, fire, water by reading the books and alternatively through science and chemistry we can know their form and atoms separately. If a person can observe all these things with internal eye, with out any thinking, books and knowledge of science and chemistry, then it is said that Kashaf has happened.

A second example; all the organs in the body like heart, lungs, liver etc. are working and details of which are available in the medical books. In addition, pictures of them are in the schools, the details are known by dissecting the dead bodies and with the discovery of x-ray and other instruments, it can be known whether they are functioning properly or not. If a yogi sometime suddenly without any thinking and without any instrument can see the above mentioned things, then it is called a Kashaf. In olden days Sages have learnt in this way and written them, which are without a mistake till today. Example; Jyotish Vidya, music, etc. In all these, there is no deceit and mistake; calculations usually go wrong. Brugusamhitha is a book on astrology. It contains the writings of the movement of Grahas for crores of years, out of experience. There is no mistake in that. These are all worldly revelations, which are not very useful.

There is one more type of revelation, which is called “Akravi” and it is called “Parlok” (pertaining to the other world). This revelation is about conditions after death. What are the miseries and happiness? The journey of Atma and the treatment it receives, what will be the result of worldly karma and what will be the appearances etc. All these matters have been written in all the religions by their Mahatmas, Avatars and Sages out of revelation. The present day people cannot have more revelation than this and clearly.

The present day people say/call these revelations and the books in which these experiential matters are written, as hypocrisy and the minds of them are rotten and these matters are against the rules. In the Garuda Purana Etc. resultant conditions and their appearances, according to the karma of previous lives of all the Atman have been written. But now a days these matters are treated as jokes and they are not honoured. It is good that when these things are known in the kashaf, then their value is known: this question is of an odd sort.

There are very few among the Fakir who are masters of Kashaf, having this type of Kashaf. Nevertheless worldly Kashaf happens, but that is also incomplete and not trust worthy. The seekers may know the reasons from Me orally. It will be elaborate to put it in writing and it cannot be easily understood. It is commanded that improper conditions of living, down fall of society, ill health, short span of life, long ill health, congenital defects etc. are due to bad samskaras.

6. On Saintliness.

One of the three conditions for a Saint is showing the path of righteousness to the world. (This relates to three areas as detailed below. Ed)

1. Knowledge of God

2. Guru’s order

3. Shafakkat

The Saints are the elderly persons who take care of the worldly people and they order the people as to how they should work. Three things are essential for a Saint and one is unfit to be called an elderly person, if he is lacking any one of them.

a) It means that (we should study) whether it is possible for any elderly person to lift the down trodden, who is lacking any one of them.

i) At first, he must get a thought in his heart from Paramatma that of lifting the down trodden and educating them.

ii) Though he did not get it either from the books or no one asked him to educate, he should understand on his own accord that the order has come from above and he should obey those orders and not listen to any body.

iii) He should not leave that work in spite of obstruction from his parents, relatives, people of the world or king or any amount of difficulties on the way.

iv) It is also possible that he does this work through out his life with out doing any worldly work or being a grhasta and doing worldly works.

b) There are other people to whom their guru after their training has taken the promise that they work for the betterment of the people through out their life.

There are only one or two persons of the first type out of Lakhs of people. The second type is one or two from thousands of a Fakir. (For spiritual work- Ed) The strength, perseverance, light and gyan comes from Paramatma only: but in the first type of elders, it comes directly from Paramatma and in the second type of elders through the guru.

The third type of people are those who have this thought from birth that they are restless on seeing the lowliness and pitiable condition of people and their heart can not bear on seeing such condition and they may have no rest. They always make efforts to help the world, with their courage and strength, when ever they get any chance. These people slowly get the strength, courage, forbearance, light and knowledge, daily experience of saintliness and involvement in difficulties and Paramatma also helps them.

First kind of people is of two types;

a) They are independent: Example- when they see that some people do not come by force but become ready on explaining. When the people become the reason for spoiling the world, they have the power to punish them or destroy them. These people are called as Avatar or Prophet.

b) Those people who take work by giving advice and love and it will be alright if people accept other wise they keep quiet and do not bother. They are called Sant, Satguru and Vali.

In the second type of people also, who are having the attribute of majesty/grandeur/wrath “Sifat jalali” more, are having the Amsha of Avatar. And those who are having the attribute of Divine mercy and beneficence “sifat jamali” more are the expression of Sant.

Parama Sant Kabir saheb was expressing more of sifat jamali. Fukra express the attribute of Ahaley jajb jalali and some express Ahaley Salook sifat jamali and some have jajb(love) and Salook(Gyan) together, but some have more of love and some have more of gyan. Some elders have predominantly of jajb and less of gyan, according to the necessity and some times predominently of gyan and less of jajb as per the need and some times they make more or less of them with their authority and some become helpless in this matter.

In the three types of elders, the only reason and need is that they should have Shafaqat and mercy on people.

When it is seen that the world is going astray, relieving it from that trouble, is called Shafaqat. The intention of Shafaqat is that the rules of dharmasastras are to be made as customs and threatened with the punishments of Hell (for non compliance). Now the time has come that no body believes in Hell. Why should they fear? They think that the poor and the world is theirs. It is not admitted in Shafaqat that people should be merged in God or realized and it is not the rule in Shafaqat. It is also correct that the person will be eligible for liberation, only when his conduct is corrected first. Any amount of upasana and devotion with out conduct is a waste. The common people’s thinking is that the conduct will be corrected with upasana and devotion and it is the experience of some people, that upasana is possible when the conduct and morality is corrected and with out correcting morality, devotion is not possible.

The experience is that if the education or character of the guru is total, it will definitely have the effect on the person who is in his company. Slowly people will correct their habits. Therefore the guru must be in his total form an incarnate and with all his heart be the dharmashastra. Such a one is called guru becoming total. Having more conditions and bliss is not the sign of guru becoming total. If he has only the practice of emotional condition in education, but there is no effect on morality, then that person is incomplete. It is possible that he may make the worldly people fall in a trench and he himself fall in it. If the seeker gets his training in the method of jajb and in company and satsangh, there will be a definite effect on his morality and his habits will improve slowly. When the training method is not of jajb and depended only on assiduous practice, it is also necessary to have Mashaqi along with that. The habits will not be corrected on their own accord with out Mashaqi. There was such an effect in the company of Rev. Guru of Rev. Lalaji Maharaj, that during the training itself, education of character was happening on its own accord along with the conditions and bliss and after few days of the person joining the company, used to become Musharra (detailed annotated with a commentary on exegesis) dharmic incarnate, knowingly or unknowingly. Whether one elder is greater in status than the other is a matter of argument. It is a matter for deep thinking that the greatness in status between the two elders is according to their attributes. Example: the knowledge of one is more than the other or miracles one elder is more than the other. Marfat is called acquaintance/identity. The sharpness of the knowledge of any person is according to his nearness.