The 'Paramhansa Advait Mat' Book
page 112-228
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p112SHRI SHRI 108 SHRI SWAMI SWARUP ANAND JI MAHARAJ
It appears that every particle of this world is bound by some particular rules laid by its controller, and its systematic, regular working surprises the human intellect. The nature is incessantly doing its work mutely.
Just as, before the appearance of an actor on the stage, all the necessary arrangements connected with that scene are pre-arranged; similarly the destiny of a man is cast in the lines of his hands by nature at the time of his birth, which determine the way of his life. When on one side Shri Shri 108 Shri Paramhansa Dayal Ji Maharaj, the First Master, was making the current of awakening flow in the slumbering humanity in the provinces of Bihar, Rajasthan etc., and was showing the path of devotion and service on this side; the Nature had set the proper stage to keep this flame of eternal Truth
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burning for Ages to come, in the town of Teri in North West Frontier Province.
According to the inviolable principles of Nature, wherever a thirsty person restlessly yearns for water, arrangements for the same are made there. From times immemorial, the nature has been following its rule of providing the drops of Swanti' for the bird papiha', moon for the bird Chakaur and the lovely rainy clouds for the peacocks, in response to their acute yearnings. In other words, wherever and with whatever urge a thing is demanded, arrangements are pre- ordained by nature for that with that proportionate speed. In spiritualism also, this very principle works. It has been an age-long tradition that both, spiritual heritage and power, are conveyed from one heart to another. Therefore, the Great Ones take birth at a place, at fixed times, in response to the piteous calls of the needy.
Since N. W. F. P. at that time was experiencing utmost injustice and cruelty, as compared to other parts of the country, it yearned for the birth of a Great Soul, who could reform and bring about a radical change in its ethical and spiritual modes of life. It was then when the rays of the immortal light of Shri Paramhansa Dayal Ji had not still reached that province. There were some people, who valued human feelings and had some inclination towards devotion to God. Such people were extremely haunted by the demoniac deeds of the wicked people. The piteous cries of such God-loving people approached the Almighty. Even the gods in heaven also prayed to God for help and guidance to enable the people to reach the pinnacle of spirituality. As a result, nature arranged to change the evil tendencies of the people of that province by appropriate means. Shri Swami Swarup Anand Ji Maharaj appeared in the form of a Saint with divine halo around Him. He came with His matchless
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grace and extremely beautiful, attractive and bewitching form. At that time, the condition of N. W. F. P. was exactly the same as described below:
When the devotees in extreme distress, cried for help, God appeared in the form of a saint. This does not mean that God reincarnated Himself to ameliorate the condition of the residents of N. W. F. P. alone. He had come to convey the message of Divinity to the entire world. Frontier province had been given the importance, because the conditions prevailing there immediately necessitated the advent of some Great Soul. Therefore He had to make Teri, a town in N. W. F. P. His birthplace. As a successful farmer knows best, as to which piece of land is to be ploughed, where to sow the seed and where watering is needed, so Shri Sadguru Dev Ji Maharaj, the Second Master, an embodiment of spiritual knowledge and all virtues, knew best as to where to sow the seed of true 'NAM', where to nurture the plant of devotion to crown it with flowers and fruits. When the Great Souls, or prophets take birth, the moment they touch that piece of earth with their feet, that land becomes celebrated. This was the reason that the Second Master had chosen to bless the Frontier Province.
BIRTH (Incarnation)
The spring season, the king of all the seasons, came to rule over the earth. The buds blossomed with a maiden smile. The new leaves welcomed the spring season with all their delicacy. The black bees started humming from flower to flower. Green grass gave the earth a look of velvety carpet. The nature also smiled along with the season. The gods showered flowers from the sky. This enthusiasm gave a new touch of mirth to the hearts of the devotees. And all this was, as it were, ordained in
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reception of the Great One Who was to come on the stage. Vasudeva family was one of the three well-known families of the town of Teri in Tehsil Banda, in District Kohat of N. W. F. P. Shri Shri 108 Shri Swami Swarup Anand Ji Maharaj, the Second Master, Whose advent was long awaited, was born in that reputable Vasudeva family.
He was born on 1st February, 1884 A. D., or 20th Magh, Samwat 1940 Bikrami on Friday, the auspicious day of Basant Panchami, to bless this world. Revered Lala Prabhu Dayal Ji was His father and Smt. Radha Devi enjoyed the honour of being His mother. He was given the name of Shri Beli Ram. With the birth of the Second Master, the remover of the woes and the protector of the devotees, the Vasudeva family verily became blessed. It has been rightly said:
Fortunate were the parents, the clan and the house where the sun of knowledge, who was destined to shine forth in all the three worlds, appeared. Fortunate is the town of Teri, where He was born with the object of ferrying the people across the worldly ocean.
The Shastras' have also called that family and the parents blessed and fortunate and the land holy where a . Great Soul is ever born. He was a reincarnation by birth. He had demonstrated His matchless genius even before birth. It is said that when He was in the womb, His mother, Smt. Radha Devi Ji, heard within the 'Anahad Shabad', the sweet music of flute and the holy Mantras.
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Sometimes she used to say, ``I know not who plays the flute in my ears." Before His birth, the mother had also become munificent by nature. If somebody asked her to exercise restraint, she used to say that she was helpless. She further said that she was only complying with the orders of someone else, who commanded from within. Thus no beggar, Sadhu or Faqir, whosoever came to her door, returned empty handed. After the birth of Shri Sadguru Dev Maharaj Ji, she, however, lost the capacity of hearing that music. At the time of His birth, the mother and other relatives present there, unexpectedly saw a divine light radiate in the room, and moreover there were no signs of weeping etc., as are generally there when a child is born. A sweet smile played on the beautiful red lips of the Divine Child. On His advent the Nature brought forth a message of happiness, which prevailed in all the directions.
It is common that Great men are generally not respected at and among the following four places and persons:
1. Birth place,
2. Among near and dear ones,
3. In their family and,
4. Among friends of childhood.
Surprisingly enough, He, however, on account of His undescribable power, proved an exception to the above. Having been born in the Frontier Province, He put the people of that very state on the right path by kindling in them the flame of devotion.
By His acts of childhood, He impressed the residents of Teri and the members of the family so much, that their lives were automatically moulded in aspiration and devotion.
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When the people saw His Divine glory and extraordinary acts, they could not restrain exclaiming that He was an Incarnate and not an ordinary person. He was worshipped in each and every house. It is difficult to find elsewhere the like of the unlimited love, faith and devotion, which the people of His birth place offered to Him.
It is the principle of Nature, that it indicates the signs of greatness of the future builders through their acts in childhood. Accordingly His actions of childhood confirmed this truth that He was a perfect Master of true knowledge. He was hardly 40 days old when a Faqir with matted hair appeared there and squat before his house. His revered mother, seeing the Faqir sitting at her door, went inside and brought some alms for him. The Faqir refused to accept anything, saying that he had come only to beg for a glimpse of her child. The mother expressed her inability to meet his demand as she was unwilling to bring the child out. She had harboured the idea, that perhaps the Faqir might conjure her child and thus bring some harm to him. She, therefore, point blank told the Faqir that the child could not be brought out at any cost. But the Faqir was also adamant and insisted on seeing the child.
Hearing this disputation, the neighbouring ladies also gathered at the scene. Pandit Hem Raj Ji, too happened to come there for some work, and enquired the reason of that gathering. The Faqir explained to him his intent desire of seeing the child. Pandit Ji turned to His mother and said, "Mother! What harm is there in bringing the child out? The saints always bestow their blessings alone." So saying, he himself went inside and brought the child before the Faqir, who took Him in his arms and for some time kept gazing at Him; but then very affectionately, in a whispering tone, asked Him, 'Do you recognize this Baba?" He (the child) looked at his face and smiled.
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The Faqir at once embraced Him, loved Him and then handed Him back to Pandit Ji.
When Pandit Ji took Him inside and laid Him in the cradle, it occurred to him that he should have invited the Faqir to meals. He immediately came out, but the Faqir was nowhere to be found. He made a frantic search for him, for the faqir appeared to be a realised soul; but in vain. It seemed as if some god from heaven had come in disguise to have His Darshan.' It is beyond the human intellect to guess as to who that Faqir was, but his wish was duly fulfilled by seeing the smile on the Divine Child's face. There is still another glimpse of His childhood. He was hardly three months old that one day His revered mother, Smt. Radha Devi Ji, went to a temple, situated at the top of a hill to worship the Deity along with her family members. As she had to wake the whole night for the function, she made her child lie down on a stone nearby. After some time, when she came out, she was startled to find Him missing. After making a thorough search for Him, and finding no whereabouts of Him, she made enquiries from her near and dear ones, but all were surprised as to where He had gone. In the morning, they searched for Him in the mountain caves. So many evil ideas crossed the mind of His mother. She suspected that some wild animal might have taken Him away. In the end, when all their efforts proved fruitless, they informed Pandit Hemraj about the incident and returned home. The mother and His sister did not take food even for three days on account of this grief. His father and other relatives continued their search for Him. The Pandit also sent a few 'Pathans' to make a thorough search for the missing child in the jungles and mountains. Three days after, the Pathans unexpectedly saw a child lying under the shade of a tree. A cobra had spread its hood over the child and He was happily playing with it. The
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Pathans came and narrated the incidence to Pandit Ji. Pandit Ji, along with the Pathans came to the place of incidence. Seeing them, the snake slowly moved away. Pandit Ji was overjoyed to find that the child was none else but whom all of them had been searching for three days. So he rejoicingly brought Him home. There was no end to the happiness of the parents and other relatives on seeing Him come back hale and hearty. The mother performed number of auspicious ceremonies to find her child come back safe and sound. Who knows the import behind this incident? He thereby, made it clear, that He would remain unattached to this world of illusion. To disappear frequently in this way had become a part of His habit. His mother used to feel much perturbed on account of this habit of His and His father and brother would busy themselves in search of Him, whenever He disappeared.
From the very childhood, He was a lover of freedom, loneliness and devotion. Being of independent nature, He often used to slip away from home for a couple of days to meditate in the mountain caves. The Pathans, living in those hilly-tracks, whenever found Him sitting alone in the mountain caves, escorted Him back to His home. On the auspicious day of Vaishakhi a fair was held at some distance from the town of Teri. People used to spend the whole day there in making merry and recreation etc. Once He was also taken by His father to that place. But since the worldly recreation had no lure for Him, He stealthily drifted away from His father's company and escaped to the mountains. This made His father very anxious who continued his search for Him throughout the day. In the evening Bhagat Chuni Ram Mata, an acquaintance of His father-Shri Prabhu Dayal Ji, saw Him running on the mountains and after pursuing Him for some distance, suddenly caught Him from behind, made Him sit on his shoulders and brought Him home. He was hardly four or five years old at that time.
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When He grew eight or nine years of age, He would go to the mountain caves bare-footed and bare-headed and get absorbed there in meditation. His absence would make His parents worried; lest He might be harmed by some wild animal. Many a time His mother would make Him sit in her own lap to affectionately enquire if He experienced any difficulty at home. In response, He always kept quiet. The residents of Teri, particularly the old and gentle ones, impressed by His extraordinary virtues, made Him sit by their side, and after closing their fist, used to ask Him as to what was there in the fist. Then as a simpleton, He used to reply in His natural way that such and such thing was there. All used to feel surprised to see that His prediction would come out true. At this, they used to say that He was some extraordinary soul and not an ordinary person. They used to take Him to their houses, kiss His feet and start some sort of discussion to hear His views. He used to hide His feet and sometimes run away from there, but the faithful ones and the admirers of Truth and Reality caught Him and would not let Him go without kissing His feet. To avoid this wrangle, He again used to escape to the mountains. Sharp thorns pricked the soles of His feet, His clothes got entangled in the thorny bushes and were badly torn, but He never cared for such physical inconveniences. He used to spend most of His time in meditation. There was divine intoxication in His eyes and a halo of indescribable splendour around his head, which bewitched the hearts of the devotees. Whenever some of the residents of mountainous areas saw Him sitting alone in meditation, they observed a strange glory on His face. They, therefore started taking Him as true Faqir from that day and felt very happy to see Him in that meditative mood. They used to sit for long outside the cave awaiting His Darshan'. These people often told His near relatives that He was some accomplished Faqir and that He was not born to lead the worldly life.
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He was often induced to acquire worldly education, but one, who was Himself the ocean of spiritual knowledge, did hardly need it. Pressed by the family members, He often sat to learn Hindi and Gurmukhi, but never went to any school for this purpose. Whenever someone asked Him to study, He would start discussion on some spiritual topic. He used to ask whether bookish knowledge alone was the measure to know the depth of one's understanding? Greatness, according to Him, lay in knowing one's own self. He often explained the essence of the religious books in such an impressive way that even the most intelligent and educated ones were surprised at it. Their description is given in the subsequent pages.
Both His father and mother left their mortal coils when He was about thirteen years old. His brothers were looking after the business. They thought that henceforth He would share they burden. But He had come from the unknown world to trade in Truth and not to get Himself entangled in worldly trifles. That was why He never paid any attention to business. If ever He sat in the shop out of compulsion, He remained absorbed in His inner joy. Whenever a customer asked for some commodity, He would weigh that and give it to him. If the customer himself paid the price, well and good, otherwise it was not His nature to ask for money. The result was, that when the elder brother was in the shop, either the customers did not come at all, and if at all they came their number was small; but whenever He attended the shop, there used to be a crowd of customers. Once an intelligent and learned Hindu came to the shop to enjoy His company. He (The Second Master) was sitting there with His legs stretched. The moment he saw a halo round His face and distinguished lines on His soles, which depicted the signs of great men, he started thinking why
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was He sitting in a small shop when He ought to have been a king. But little did he know that emperors of the world could not equal even the dust of His feet. One day when His brother got angry with Him, He left the shop and started for the business of spiritual knowledge. How can one describe the like of Him!
In those days, a devotee expressed his reverential feelings with regard to Him in the following lines:
He an extraordinary grace and luminous halo of glory at His smiling countenance, which enlightens the earth and sky. Absorbed in His own Self, as He is, He has no concern whatsoever with the mundane world and its comforts. He is an Exalted Soul, Omniscient and Independent by nature; even the emperors of the world bow to Him like slaves. He has come in the world to liberate one and all. and has brought with Him a message of real happiness for the world.
All the acts of the Second Master have not been recorded here, because His extraordinary performances can not be confined to any limits. He displayed at every step a new, colourful and significant act. Here only a wave from the ocean of His life has been described. Those fortunate people, who have had glimpses of His full life, do not feel tired to describe the limitless acts of His childhood. Such people, who have seen those acts, are really lucky.
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In order to benefit the people He changed His life with the times. He himself achieved that ideal in life, which He wanted to set for His devotees. First of these was the delicate relationship of the Guru and the disciple which He firmly observed throughout His life. According to the ancient traditions He now needed a spiritual Master. It is said that when a disciple is in an earnest search for a perfect Master, the perfect Master Himself comes in search of him. Thus, Shri Shri 108 Shri Paramhansa Dayal Ji, (the First Master) whose sacred life has been described in the foregoing pages, was Himself in search of a perfect disciple. As Shri Swami Rama Nand Ji on finding Shri Kabir Ji, Shri Guru Nanak Dev Ji on getting Shri Guru Angad Dev Ji and Swami Rama Krishna on discovering Swami Vivek Ananda felt extremely happy; so Shri Paramhansa Dayal Ji, the First Master, felt immensely happy when He met Shri Swami Swarup Anand Ji, a perfect embodiment of spiritual knowledge.
This refers to the occasion when Dewan Bhagwan Das had prayed to Shri Paramhansa Dayal Ji, who had agreed to visit the place at some later time. So, in 1904 A. D. Shri Paramhansa Dayal Ji, accompanied by Dewan Bhagwan Das Ji went to Teri and started His spiritual discourses for the uplift of the devotees. Shri Swami Swarup Anand Ji was then hardly nineteen years old. The moment He heard that a perfect Master had arrived there, He was urged from within to have His 'Darshan' and so He came to Him immediately. The moment He bowed at the lotus feet of the Master to pay Him respects, His heart throbbed with the waves of joy. At that time He felt so much overjoyed as the Chakaur does at the sight of the moon, the fish on getting water and the Sun-flower when it gets the sun's grace. Shri Paramhansa Dayal Ji (the First Master) also felt as if He had found out the right person who would fulfil His mission. The description of that scene is as follows:
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It is difficult describe the most colourful and glorious scene, which manifested by the meeting of two Great Souls, and which was a source of great joy to all. The Master was the ocean of Divine Knowledge and the disciple, on his part, was most able and learned. To dispel the darkness of illusion, if the one was like the sun, the other was like moon. The appearance of these two Saints on the platform of spirituality and devotion, benefited numberless worldly people, who were sanctified by the mere touch of their sacred feet.
Shri Paramhansa Dayal Ji, the First Master, looked at Him (the Second Master) and said: Aa gaye Bhaiyya,' (So you have come, dear!). With folded hands, the latter very humbly replied, "Yes Maharaj Ji! I have come." At this Shri Paramhansa Dayal Ji said, ``lt is good that you have come yourself, otherwise, I would have had to come to you." Apparently, it seemed as if a disciple had found out the Guru, but virtually it was a meeting of two Great Souls, the two Great Souls of the age. It seemed that on the stage of spiritualism, it was the beginning of a new scene. The foundation stone of the reforming movement of Advait Mat' had been laid, as it were, by this meeting. The aim, with which Shri Paramhansa Dayal Ji had put His foot in the town of Teri, had been fulfilled. Dewan Sahib's request to Him to visit Teri was simply for a sake. In fact, Shri Paramhansa Dayal Ji, the First Master, had come to direct the disciple, Who was His own image, to the path. This was not the first meeting of this Great Soul with
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Shri Paramhansa Dayal Ji. These two Great Souls of the unknown world knew each other very well and had once again, got together-formally at that time.
This incident provides clear proof of the great personality of Shri Paramhansa Dayal Ji, the First Master. Moreover this also reveals that the Great Souls have deep spiritual relations with each other and recognise each other at the very sight. The very same day the Second Master, got Himself initiated by Shri Paramhansa Dayal Ji. Thereafter, He got busy in spiritual practices and meditation more than ever.
Shri Sadguru Dev Ji, the Second Master, sometimes acted like Guru Nanak Dev Ji and sometimes resorted to severe practices like Mahatma Buddha and sometimes Me became a treasurer of simple colourful devotion. After initiation, He lost all interest in worldly affairs. His family members did not approve this attitude of His, but He never paid any heed to that.
Once He decided to go to Agra for the Darshan of Shri Paramhansa Dayal Ji. His brother gave Him some money for business, so that on His return from Agra, He should bring some profitable commodities. But he being a trader in spirituality, what interest could He have in the ephemeral objects of the world? He quietly spent all that money in the Guru's Langar (Kitchen). When He returned home, the family members retorted and said to Him, "Go and do whatever you like." Thus His heart's desire was fulfilled. Free by nature, as He was, from childhood, He left home and severed all His worldly tangles. Far away from the town of Teri, He set out towards the mountains and engaged Himself wholly day and night in meditation. On return from the mountains He lived in the Dharamshala of Shri Tara Chand. At noon, He would come down from the Mountains, beg food from a few houses and thus sustain
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Himself. This He did only whenever He so desired and sometimes He went even without meals. Since His father was well known in that area, the people, therefore, started taking food for Shri Swami Ji to the Dharamshala itself. The mountain being covered by thorny bushes, sharp thorns often pricked His delicate soles so much that they looked like sieves. However, He did not worry about them at all. When the family members came to know of it, they insisted on His meditating at home, but He did not agree. It is said, that the marks of thorn-pricking were visible on His feet even when He ascended the spiritual Gaddi as The Preceptor.'
His fame had then spread throughout the neighbouring villages. From Teri He came to Jatta Ismail Khel. There He stayed with Bhagat Ram Chand Ji (afterwards Mahatma Nijmukat Anand Ji). During the day time, He used to remain on the mountains in the forest, mostly living on wild fruits and leaves and sometimes drank some milk on the insistence of the cowherds there. At night He would return to the residence of Bhagat Ram Chand Ji. When Dewan Bhagwan Das Ji in charge of the Salt Deptt. heard all this, he requested Him to live at his residence. He would, therefore, sometimes stay at the residence of Dewan Bhagwan Das Ji and sometimes with Bhagat Ram Chand Ji. Very often He would sit in meditation in the mountain-caves for days together. When the cowherds on the mountains, noticed that He was an extraordinary Saint, Who always remained absorbed in His own self and his radiant face attracted every body, they would wait at the entrance of the cave to offer Him milk. Thus living on milk and wild fruits, He spent most of His time in practising meditation. Every day He devised and practised new ways of meditation with the help of which He could free Himself completely from the worldly, physical and sensual attachments, so that He could attain full concentration. Whenever He happened
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to meet some one even for a short-while, He would advise him that while having ~Darshan' of Shri Sadguru Dev Ji, or even while meditating, one should free oneself from all attachments and withdraw one's wandering senses to collect on the point of concentration, for thus alone one could be successful in attaining one's aim of life.
Once, when He got up from meditation, He asked for milk from a Pathan cowherd. The Pathan prayed, "Maharaj Ji! These cows do not yield milk as all of them are pregnant." He then pointed out towards a cow and said, '`Bring this cow's milk. Take this utensil and bring milk quickly." That Pathan got puzzled as that cow was barren since long. How strange were His acts, that on one hand, He sometimes offered no chance to anyone to see Him and sometimes He would remain without food for days together, while at that time, He insisted for having milk from the Pathan again and again. The Pathan thought to himself that the ways of the Saints were strange. He went to the cow with the utensil. The moment he started milking, he saw that the utensil was filled and still that cow did not stop giving milk. For many days that cow continued to give milk. The Pathan brought the utensil full of milk and offered that to Him. When he went back to his village, his heart could not contain that happiness. He described that event to all the villagers, and sang His praises freely.
Lala Parma Nand Ji, a resident of the same village, who believed in Bhakti and service to the Sadhus, came for His Darshan' along with that cowherd. Thus, he started coming daily for His "Darshan" and also brought some eatables to offer. After some days He thought that that place was no longer useful to Him. He left that place and moved to some other. The next day Lala Parma Nand Ji went for His Darshan' and on not finding Him there, searched a lot, but in vain.
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After that, the Second Master learnt from some devotees that Shri Paramhansa Dayal Ji, the First Master had come to Agra. He went there for His ~Darshan'. A thought arose in His mind that He should adopt the dress of a Sadhu. He expressed that desire to the Master. Shri Paramhansa Dayal Ji then bestowed the Sadbu's dress on Him in 1907 A. D. and gave Him the auspicious name of Shri Swami Swarup Anand Ji.
STATE OF FEARLESSNESS
He had extreme faith in and love for Shri Paramhansa Dayal Ji Maharaj, the First Master. According to the will of the Master, He entrusted His whole life to His care, and thus attained the cherished aim through the Master's pleasure. The Pandavas and the Kauravas went to Guru Daronacharya for training, but Arjuna, tile perfect disciple, who had sacrificed every physical comfort and enjoyment in compliance with his Guru's behests, acquired that art. of archery from him, which none else could gain. The Guru taught everyone alike, but whosoever showed keener interest and aptitude for any particular branch of training, got special distinction in that. Similarly Shri Paramhansa Dayal Ji the First Master, bestowed the nectar of His teachings on all alike, but its cent-percent benefit was acquired by the Second Master alone. One can take out pearls or jewels from the ocean by diving deep into it. The greater the labour, the greater the profit. But if one goes on looking at the waves while sitting on the sea-coast, though with a keen desire to acquire the pearls and jewels, that would never be. Thus he dived deep into the ocean of instructions of Shri Paramhansa Dayal Ji, the First Master, and acquired the matchless jewel in the form of Perfection in tile art of spirituality. It has been said also:
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The lovers of physical comforts who do not know flow to walk through the thorny paths can never acquire the desired flower (fruit). The search for the friend (Lord) is essential, but, Oh Gohar! Those, who have not learnt to sacrifice themselves at His altar, cannot find Him.
In other words, only he can claim success who has the stamina to renounce all physical comforts and pleasures. One, who dreads discomforts and sacrifices, cannot be successful. Thus, the Second Master, established an ideal of extreme affection for the First Master. His faith in and love for the Master was of the highest order. In the path of spiritualism and devotion it is love and dedication to the Master that lead to success. The Faqirs have said:
(Hazrat Boo-Ali-Kalandar)
So long as you claim yourself a separate entity, how can your beloved be yours? The moment you efface your self, your beloved will come to you. Your Perfection lies in losing your separate entity altogether Merge yourself in Him, O' seeker! for that alone is the real union.
In other words, the attainment of the highest stage of
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devotion that is oneness with Divinity, according to the gnostics (Arifs) is that, when a seeker loses his entity and merges himself in the affection of the Perfect Master so much so that there remains no difference between the two.
In the nineth chapter of the Gita, Lord Krishna has taught the lesson of complete dedication to His dearest friend, Arjuna, saying that God is all in all: one should therefore, dedicate oneself completely unto Him. This very statement has been corroborated by Saint Kabir Ji also: - -
When I owned a separate entity, rile Guru was not there. Now I have lost my entity and the Guru alone is there. The path of love is too narrow to accommodate two at a time.
This is exactly how He acted. Once in the midst of Satsanga the First Master Shri Paramhansa Dayal Ji observed that all the devotees, whenever and wherever they meet in the town, should greet each other with the sacred word `Hari Har'. The Second Master, at once took to this word in such a way as if it was his entire fortune, without caring for his prestige even. Whenever He met a'yo,e, He would say, Bolo Hari Har'. All other devotees observed this for a day or two and then forgot it. But He echoed the message of Hari Har' throughout the town in such a way that all the residents, young and old, started calling Him, Hari liar Baba'. There is a saying in the punjabi:
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The ladies go to the well lo fetch waler with colourful pitchers on their heads. But only that pitcher would be considered as filled, which reaches its destination safely.
In other words, a real devotee is he, who translates behests of his Guru into action in toto, till he reaches his destination.
Then, Shri Paramhansa Dayal Ji, with a view to make his dear disciple preserve the spiritual power to be utilised in future as the builder of the spiritual Age, asked Him to find out three places in Agra, and whichever be suitable to Him, He should practise severe austerities and meditation there. It is difficult to describe that scene. On one side, the Second Master was very sore with the thought of separation from his Sadguru; while on the other side, Shri Paramhansa Dayal Ji overflowed with the affection for His dearest disciple. Tears rolled down the checks of both the Guru and the disciple. Shri Paramhansa Dayal Ji did not like to send away His disciple, but the circumstances and the nature of His Mission compelled Him to do so. The disciple also forgot His personal sentiments in order to obey the behests of His Sadguru. To obey the behests of the Master should be the sole aim of the disciple's life. Compliance with Guru's orders is the source of happiness for the disciple, as those orders are his entire fortune. As such, He did not say anything. The great saint, Shri Kabir Sahib, has said:
Whosoevers heart has been caught by the spark of love, loses consciousness of his body and heart in such a way that the smoke is
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not visible from outside, but within the spark takes the shape of a burning fire. Describing the state of mind of a true lover, Saint Kabir further says that his heart flue to excitement palpitates and his lips flutter When the sentiments of love overtake him tears flow from his eyes. All these are the signs of true and firm devotion.
The Faqirs have also written about this true urge:
When the fire of love flares up in the heart of a lover, it b everything within, except the thought of the beloved.
This was exactly the state of mind of Swami Swarup Anand Ji. At that time Shri Paramhansa Dayal Ji embraced His great devotee. The Yog Vasishtha says:
A true Guru is he, who by showering kindness through His looks, appearance, touch, thought and word, infuses the disciple with the firm conviction that he is a part of God and a drop from that limitless ocean. Shri Paramhansa Dayal Ji, the First Master, was in reality an embodiment of all those virtues. He made the Second Master experience that state of perfection through His embrace. The Second Master, thus selected a lonely place, according to the instructions of the Master, for meditation. Shri Paramhansa Dayal Ji sent Pt. Jagan Nath there for kindling the meditational fire (Tapah Dhooni) and Himself started for N. W. F. P. for carrying on His spiritual preachings.
The Second Master got absorbed into meditation by the side of that meditational fire. There He never felt perturbed by the heat of the scorching sun by noon or the cold at nights. A long skirt was His only dress. Even the wooden sandals also seemed burdensome to Him
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Sometimes He would get up from meditation anti deliver short spiritual discourses. The devotees of Agra used to come to listen to His nectarean discourses and waited for hours together, while the Second Master, absorbed in his own ecstasy, roamed in quite a different world. Whenever He wished, He got up, took some wild fruits as a diet and conveyed to them a few words of wisdom, and then again got absorbed in meditation. Thus season after season passed. He had no attachment with any body whatsoever. Many a resident of Agra, who was totally unaware of His name and whereabouts, felt attracted by this Great Soul and placed some eatables near His seat thinking that He might accept them. But the Yogeshwar, the Second Master, had no affinity for them. In this way, many seasons came, displayed their effects and departed. He remained absorbed in His meditation like Sutikshana-the great disciple of Muni 'Agastya', whose description we read in the Ramayana.
The rainy season was at hand. The devotees requested Him several times to leave that place and go to their residences. But He paid no heed to them. He was absorbed in His own inner bliss. There was no shelter at that place, where He sat for meditation. One day, when He had delivered spiritual discourse and was about to sit for meditation, some devotees persistingly requested Him '`Oh, Great Master! Kindly leave this place and come along to our house." But He again paid no heed to their request. He was busy moulding His life according to the instructions and wishes of His benevolent Master. Then a few devotees jointly sent an appeal to Shri Paramhansa Dayal Ji, mentioning that the Second Master, being absorbed in His own bliss, was sitting at an open place without any shelter, so He may kindly be permitted to leave that place so that some sort of shelter may be provided for Him as He must be experiencing uncomfortable physically. At that time Shri Paramhansa Dayal Ji was at Tal in District Kohat busy
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delivering a spiritual discourse. When He read that letter, tears flowed from his eyes, but inwardly He felt very happy. Those, present there. noticed this condition of the Master. Shri Paramhansa Dayal Ji said, 'Swami Swarup Anand Ji is brave like a lion. He is determined to follow the instructions. He is not one, who would ignore the Master's instruction in the interest of His own comforts. He would act like a mighty lion. So let Him do whatever He wishes." Then He asked Bhagat Kanshi Ram (later Mahatma Param Shant Anand Ji) to send a reply to the letter stating that Swami Swarup Anand Ji should not be disturbed and should be allowed to continue to stay there. However, the devotees may build a suitable shed over Him.
After this Shri Paramhansa Dayal Ji went to Teri from Tall There He called Dewan Bhagwan Das Ji and while referring to the letter received from Agra, and the deep affection of the Second Master, He said, ``AIthough I have sent a reply through Bhagat Kanshi Ram Ji, but Shri Swami Swarup Anand Ji has reached a stage, when there appears no need for any body to worry at all regarding His safety and comfort. Still you people should arrange to get a room or shed constructed at that place, where He is sitting." On the permission having been granted, arrangements were made for the construction of a room there. Shri Paramhansa Dayal Ji after visiting several places in N. W. F. P. reached Agra in October 1915, and started delivering spiritual discourses there.
When, He (Shri Sadguru Dev Maharaj Ji, the Second Master) came to know of the arrival of the First Master at Agra, He went for His 'Darshan'. When He (the Second Master) reached the place, where the First Master was staying, He found Him busy delivering a spiritual discourse anti the devotees were intently listening to that. On seeing the Second Master coming
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at a distance, the First Master hinted to the audience lo make way for the Second Master, saying "Rasta chhod do Bhaaiya! Paramhansa Ji aa rahe train." (Make way dears! Paramhansa Ji is coming). The whole congregation moved one way and started looking hither and thither, but did not understand at all, as to why Shri Paramhansa Dayal Ji the First Master, was saying that. How can common men understand the secrets of the Great Souls?
When the Second Master, after paying usual respects by way of prostrating before the First Master, approached Him, Shri Paramhansa Dayal Ji asked Him very affectionately, "So, you have come." The Second Master replied, "Master! The desire for your "Darshan' had made me restless. Therefore, I have come for that with keeness." The First Master observed, You have done well, otherwise I would have to come to you at your seat of meditation.' During Shri Paramhansa Dayal Ji's stay at Agra, Lala Hazari Lal and several other devotees from Jaipur came for His 'Darshan' and requested Him to accompany them to Jaipur. They stayed at Agra for a few days and then took Shri Paramhansa Dayal Ji to Jaipur on 8th June, 1916 A. D. Shri Paramhansa Dayal Ji, as usual, started giving spiritual discourses at Jaipur.
Every act of the Great Souls has some secret behind it. They put their disciples to test from time to time. Their akin always is to set an ideal for the devotees. With utmost inward kindness they make the disciples perfect. They act as has been said:
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(Shri Kabir)
The Guru is like the potter and disciple like the raw earthen pot. Just as the potter removes its defects by moulding the pot again and again. He gives support from within and strikes it front outside Similarly, the Guru also moulds the disciple.
Once again, there arose a keen desire for the Master's Darshan' in Swami SWARUP Anand Ji's heart. Shri Paramhansa Dayal Ji Maharaj was then in Jaipur since a few days. The Second Master, therefore, reached Jaipur in order to fulfil His impelling desire. But Shri Paramhansa Dayal Ji willed otherwise. After prostrating, the Second Master had hardly taken His seat, when the First Master asked Him to go hack at once. At this, the Second Master, at once, got up to return. It was an indescribable scene. On the one hand, Shri Paramhansa Dayal Ji was ordering Him to go back at once, and on the other hand His (First Master's) own eyes were brimming with tears. But He (First Master) said nothing to anybody and suppressed His feelings. After leaving the place, where Shri Paramhansa Dayal Ji was residing, Swami Swarup Anand Ji had hardly gone a little way, when Pandit Jagan Nath, a devotee, who was coming from his home to see the First Master, met Him. Pandit Ji took the Second Master to his home and arranged for His bath and meals Then after giving the railway fare to his son, asked him to accompany the Second Master to the Railway Station. He had instructed his son to purchase the ticket and to arrange for a comfortable seat for Him in the train. After being free from this work when Pandit Ji reached the place, where Shri Paramhansa Dayal Ji was staying, he told Him all about his meeting the Second Master and also the arrangement he had made for Him. On hearing this, tears rolled down the cheeks of Shri Paramhansa Dayal Ji again, and He said, ``Pandit Ji! You have done well in arranging meals for Him Here every body was careless, so much so, that none offered Him water even. I also willed the same way. There was a secret
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behind it, which none discovered. I had asked Him to go back at once (by way of a test). From the beginning, He is unique in obeying My commands. He, therefore, went back, at once, without saying anything. I am much pleased with what you have done for Him". After saying this, He went into trance as usual.
The Second Master, on return to Agra, again started spiritual practices and meditation, at His former seat. People addressed Him as 'Hari Har Baba' out of reverence. They hardly understood that not only in name, but also in action, He was Hari Har'-a liberator of the distressed. It is said that from the place, and the tree, under which He was meditating, echoed the sweet sound of Hari Har'. None could help being attracted by that sweet sound.
His face started shining like the sun as a result of the hard spiritual practices and unflinching obedience to His Master. Although He was sentimentally a Sadhu from His childhood, still after being initiated by the Master in 1904 A. D., He underwent hard spiritual practices first in the mountain caves for three years upto 1907 A. D. Then He formally adopted the Sadhu's dress in 1907 A. D. at the bidding of His Master. After that, under instructions from the Master, He meditated continuously from 1907 to 1917 A. D. for ten long years at Agra and thus achieved His goal.
The time of the fulfilment of the great mission spiritual uplift of the masses, for which spiritual practices had been resorted to, had come nearer. After considering the Second Master, perfect in every way, Shri Paramhansa Dayal Ji sent a devotee to Agra in 1917 A. D. to bring the former to Teri. Ten years' severe spiritual practices had though weakened His physical body, yet such was the radiance there that none could stare at His radiant face. Shri Paramhansa Dayal Ji was much pleased with the hard
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spiritual He had undergone by means of which, the propagation of the immortal light throughout the country, awakening of the people from the slumber of attachment and putting the ignorant people on the right path, a task which He was to take tip now, had become easy for Him. Shri Paramhansa Dayal Ji kept Him for some time at Teri to enable Him to improve His health with the help of a few devotees. and also asked Him to deliver spiritual discourses later on. Whenever groups of devotees came from outside for Shri Paramhansa Dayal Ji's Harshen', He would direct the Second Master to give them spiritual sermons, from which all the devotees derived immense joy and benefited themselves. They loudly sang His praises. Many devotees persistingly requested Him to visit their houses and many devotees from outside prayed to Shri Paramhansa Dayal Ji to send Him to their places. On seeing such faith and reverence of the devotees, for the Second Master, Shri Paramhansa Dayal Ji behested Him to deliver spiritual sermons and to uplift the masses spiritually in the N. W. F. P. and the neighbouring areas. In obedience to these commands, He starred for awakening the slumbering humanity and began to propagate the practice of NAM from village to village and town to town in the N. W. F. P.
In whatever village or town He went, the people felt attracted towards Him because of His spiritual grace. There was an overcrowding of devotees. Worldly as well as deserving souls got initiated by Him and thus bathed in the Ganges of His company. Whenever the Second Master went to Teri for the Darshan' of Shri Paramhansa Dayal Ji, He took with Him the most faithful devotees, those who were earnestly eager to have the Darshan' of the First Master. When the number of His devotees grew larger and in several towns and villages He began to be revered and the devotees of Teri also began to flock round Him; one or two devotees, who were engaged i in the personal service of Shri
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Paramhansa Dayal Ji, could not tolerate His increasing reputation. They got jealous of Him. They wondered that in appearance and dress He looked very simple, but yielded unlimited influence. Along with all this, He was a recipient of utmost affection of Shri Paramhansa Dayal Ji. Therefore, apparently they could not say anything, but inwardly they grew inimical towards Him.
This is a clear proof to the fundamental rules of Nature that there are always thorns with flowers, shade with sun-shine and sorrow with pleasure. Duality is the texture of this world. Prithvi Chand and Shri Arjun Dev Ji, were the two sons and disciples of the fourth Guru, Shri Ram Das Ji, yet there was an immense difference in the temperament of both of them. If Shri Arjun Dev Ji was most obedient to His Guru and was an embodiment of service and love, Prithvi Chand on the contrary, was jealous, proud and inimical. With all this, Prithvi Chand desired that Shri Guru Ram Das Ji should not look upon Shri Arjun Dev Ji with affection. But a faithful disciple to a Guru and a faithful son to a father is always dear to them. Once it so happened that Shri Guru Ram Das Ji first asked Prithvi Chand to go to Lahore on some errand, but he point blank refused to go, lest his father should declare Shri Arjun Dev Ji as His successor in his absence. Shri Guru Ji reiterated his orders to Shri Arjun Dev Ji, who gladly obeyed the orders and left for Lahore, as His heart was full of love for and faith in the Master. Shri Guru Ram Das Ji ordered him to return only when he was asked to do so.
Shri Arjun Dev Ji went to Lahore. There he, after a few days, became more and more eager to have the Master's Darshan'. Overpowered by the Master's love, he wrote a letter to Him, but jealous Prithvi Chand did not let that letter reach the Master. Then Shri Arjun Dev Ji wrote another letter, but that too met with the same fate.
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When Arjun Dev Ji sent the third letter, he instructed the messenger to deliver the same to Shri Guru Maharaj Ji Himself and not to hand that over to any one else. At that time Shri Arjun Dev Ji was like fish out of water to have the Master's Darshan'. When this letter reached Shri Guru Maharaj Ji, the secret regarding the first two letters also leaked out. The result was that the succession to the Guru Verdi' was bestowed upon Shri Arjuna Dev Ji.
What is constantly needed in this path is truthfulness, renunciation, service to and love for the Master. Similarly on account of Shri Paramhansa Dayal Ji's utmost affection and attention towards the Second Master, some devotees had become jealous of Him. One of whom talked jealously of Him, in the presence of Shri Paramhansa Dayal Ji even. Though Shri Paramhansa Dayal Ji did not like it, yet said nothing to any one because of His saintly temperament. Param Sant Shri Kabir Sahib has said:
If one burns in the fire of jealousy day and night and desires consideration from the Guru, the god of death invites him to his abode.
Thus that devotee day and night burnt himself in the fire of jealousy. On the other side, Shri Paramhansa Dayal Ji became ever more affectionate to His great disciple (the Second Master). After some time when the First Master permitted the Second Master to deliver spiritual discourses, that devotee started criticising the latter's discourses. The Second Master warned him in the midst of discourses as well as afterwards that the result of his criticism would not be good, but he paid no heed.
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Feeding a serpent on milk is only augmenting his poison.
According to the above saying, that devotee also started behaving his own way. One day Bhagat Ram Chand (afterwards Mahatma Nij Mukta Anand Ji) requested the Second Master not to say anything to that devotee, lest Shri Paramhansa Dayal Ji might get annoyed with him. The Second Master replied, ``My dear! If someone behaves unjustly, something has to be said to him. I am contented that I am doing nothing against the dignity of Shri Paramhansa Dayal Ji ." At this, Bhagat Ji again said, ``Then you may do as you think fit." By saying so, the Second Master had displayed no vanity. He had acted as Muni Sutikshana had made a submission to Shri Ram Chandra Maharaj Ji:
(Shri Ramayana)
Muni Sutikshana prayed: 'Oh Lord! I may never be deprived of such a pride (if it can be named pride at all) that the Lord is the Master of my life, and I am His humble servant.'
Here He gave a clear proof that Shri Paramhansa Dayal Ji was His. Bhagat Ram Chand Ji (Mahatma Nij Mukta Anand Ji) has described the incident in this way: The Second Master was going somewhere one morning. On the way He met the same devotee, who used to criticise Him. By the way that fellow said something annoying to the Second Master, whereupon the Second Master not only warned but also severely admonished him. That Bhagat complained about it to Shri Paramhansa Dayal Ji. Shri Paramhansa Dayal Ji was resting on the 'Palang' at that time and Bhagat Ram Chand Ji was massaging His lotus feet.
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As the devotee made the complaint, Bhagat Ram Chand thought that Shri Paramhansa Dayal Ji would certainly get angry with the Second Master. But what happened, was just the opposite. On hearing the complaint, Shri Paramhansa Dayal Ji remained quiet for five minutes. Then He said that Babe Swarup Anand Ji had attained the fearless stage as that of Lord Krishna, and none could bring any harm to Him. Whosoever opposed Him, would be at loss. On hearing that, the devotee begged pardon and henceforth began to listen to the spiritual discourses of the Second Master with full faith and devotion to Him.
The Second Master remained busy in His mission of carrying the message of spiritual knowledge to every corner of the N. W. F. P., according to the instructions given by the Master. In those days, the Second Master also used to go to Agra several times for Satsanga and returned to N. W. F. P. after some time He had many faithful followers and devotees. For this reason Shri Paramhansa Dayal Ji had said that the purpose for which He had come to the world had been fulfilled.
MEETING OF THE THIRD MASTER WITH THE SECOND MASTER
Shri Swami Vairag Anand Ji Maharaj, the Third Master, lived in the town of Lakki Marwart of District Bannu. He used to study the Gita and the Tulsi Krit Ramayana with great interest. He visited the local temple daily and read the Gita for three to four hours in the morning and the Tulsi Krit Ramayana at night.
Bhagat Sahib Ram Ji, resident of the same town, was a staunch devotee of Shri Paramhansa Dayal Ji. The Third
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Master got the sacred company of Bhagat Sahib Ram Ji for a few days. The moment Bhagat Sahib Ram Ji mentioned the name of Shri Paramhansa Dayal Ji to Him during a spiritual discussion, there was an upsurge of devotional feelings in His heart, so much so that although He had not yet seen Shri Paramhansa Dayal Ji, He started telling to the worshippers of the temple and other people that devotion to the Guru was the main aim of the human life. At that time Shri Paramhansa Dayal Ji was at Teri, and the Second Master was gracing the people of Agra and nearby places by His spiritual discourses. He (the Second Master) happened to come to Lakki Marwat, in District Bannu, at the house of Bhagat Sahib Ram Ji for spiritual preachings in those days. As there was great affection between Bhagat Sahib Ram Ji and the Third Master, so Bhagat Sahib Ram Ji informed the latter that Ramayana would be read at his residence that night. The Third Master became very happy to know this and went to Bhagat Ji s residence that night. There the spark of devotion to God was kindled in His heart through the spiritual discourse of the Second Master.
He returned home along w ith other devotees after the Satsanga, but the rays of Divine light were reflecting in His heart. He felt restless throughout the night. Early next morning He went to the residence of Bhagat Sahib Ram Ji soon after having his bath etc., and along with him, He appeared before the Second Master. A moth always feels happy to burn itself on the flame. A drop of water attains peace when it merges with the ocean. Similarly, He got
Himself initiated, according to the rituals by the Second Master and adopted the path of devotion to the Guru. Instantly after that He began to mould His life in GuruBhakti For Him, the fulfilment of every wish and compliance with every order of the Second Master was the ~Summum Bonum' of His life. When the Second Master, after a few days, again went to Teri for the 'Darshan' of the
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First Master, the Third Master also accompanied Him. The First Master recognised Him at the very first sight, and pointing towards the Third Master, the First Master told the Second Master that He (the Third Master) was also to do a lot of work for the spiritual uplift of the masses. The Third Master completely dedicated Himself to the service of Guru. Full description of His biography will be available in the chapter relating to Him.
ACQUISITION OF THE STAGE OF PARAM SANT BY THE SECOND MASTER
Firstly, Great Saints are rare and even if we discover them, it is difficult to recognise them. Still if one gains some knowledge in their sacred company, it is difficult to detach one's heart from the obstructive coverings of illusion. In other words, when one gets the sacred company of the great saints, illusion spreads its obstructive net at every step and tries in many ways to detract one from the path of devotion. But the souls, which have attained a high evolutionary stage, alone succeed in ferrying their boats out of the stormy sea of illusion by keeping their oars firm. The path of devotion is as difficult as it is easy. For one who acts according to the dictates of one's own mind, relaxes in carrying out the behests of the Master, for such a person it becomes most difficult to tread on the path of devotion. Obeying the Guru's command is the essential condition in devotion. As one needs steps to reach the upper floor, so there are steps to reach the inner stages. Whosoever submitted to the Master's commands and considered them as his real wealth, attained the real purpose of his life.
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In this connection, one can conclude from one incident of Dewan Bhagwan Das Ji's life that his was a highly evolved Soul. He was born at Teri and was Head of the Salt Department at the Sambhar Lake. He heard someone saying that in those days, Shri Paramhansa Dayal Ji addressed the Second Master as Param Sant'. Because of utmost faith, pure sentiments and the sacred company of Shri Paramhansa Dayal Ji, Dewan Sahib's mind was completely imbued with the glorious hues of devotion. He also started addressing the Second Master as Param Sant'. Wherever the Second Master came across him, he bowed to Him addressing Him as Param Sant Ji'. On seeing Him being addressed as Param Sant' some devotees grew somewhat jealous, They did not like Dewan Sahib always address the Second Master as Param Sant'. One day one of these jealous devotees called Dewan Bhagwan Das aside and said, ``You should not address the Second Master as Param Sant Ji', because all the people do not like it. Worldly decorum also means something. He has not become Param Sant, nor have we been permitted to address Him as such. Since you call Him by that name, every body is a bit annoyed with you, which we do not like. Therefore, you should give up addressing Him as such outside or in the presence of others." But Dewan Bhagwan Das was not one of those devotees, who could not understand the Master's desire. He replied: ``Bhagat Ji! What does it matter, if people do not like it? Where is the doubt in this, when Shri Paramhansa Dayal Ji Himself addresses Him (the Second Master) as Param Sant'? After all we have to abide by what the Master says, and not to be swayed by the whims of the people. What objection should there be in our calling the Second Master as Param Sant', when He undoubtedly is a Param Sant'?" At that time Dewan Bhagwan Das gave a proof of his deep faith. There is a saying in punjabi:
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True lovers are never afraid of troubles and taunts. Once they form such relation, they continue to honour it till the end, even though they may have to lose their lives. How can the weak-hearted people of this world, though trying to imitate the true lovers, reach the destination with their hearts full of fear?
Dewan Bhagwan Das Ji was firm in his conviction. He continued to address the Second Master by that name. He neither cared for the world nor for being offered respect or insult by the worldly people. He was a person of firm determination and was one of those, who considered the Master's wish as supreme. Consequently what he heard from the Master after some time is as follows:
Once Shri Paramhansa Dayal Ji was taking rest. At that time Dewan Yog Raj Ji along with other devotees and that jealous Bhagat also was sitting by the side of the Master's feet. The Second Master happened to come there from outside accompanied by Dewan Bhagwan Das Ji. The moment the Second Master lay prostrate to convey His respects, Dewan Bhagwan Das Ji (whom people usually called Chacha Ji also) said, ``Yograj Ji! Shri Param Sant Ji has come, please make seat for Him." Dewan Yograj Ji stood up and respectedly seated Him. Meanwhile Shri Paramhansa Dayal Ji got up and enquired, ``What is the melter?" Dewan Yograj Ji replied, 'Baba Swarup Anand Ji has come from outside and Chacha Ji said to me that Param Sant Ji' had come and a seat be made for Him. Shri Paramhansa Dayal Ji felt ecstatically happy at the mention of His name and said, 'Bhagat Bhagwan Das Ji has said very correctly. When I say so, where is the doubt in it? He (the Second Master) has attained the status of Shri Kabir. He has acquired
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the fearless state of Lord Krishna. He has reached the stage of Shri Guru Nanak Dev Ji. He has also attained the stage of Shri Ram Chandra Ji. He will awaken the people in all the four corners of the world. He will have lacs of disciples." On hearing this, Dewan Bhagwan Das said to Dewan Yograj, `'Now! Did you hear what has been said?" The doubts of all the people were thus cleared. Even after hearing all this the Second Master did not feel a tinge of pride. He bowed to the Master in the most respectful way. Thus Dewan Bhagwan Das Ji began to serve the Second Master with all the more faith and love. It is said that a branch laden with fruits bends downward. The more Shri Paramhansa Dayal Ji praised Him, the more the humble the Second Master became. Even having attained such a high - status in Bhakti, He talked to everyone in a sweet and humble way and cleansed the hearts of the people by His Satsanga (spiritual discourses).
The devotees requested Shri Paramhansa Dayal Ji to inaugurate a Gurudwara near Term. Shri Paramhansa Dayal Ji said, "I have no time. I send my own image, Baba Swarup Anand Ji, with you. The ceremony performed by Him should be considered as if done by Me." This shows that Shri Paramhansa Dayal Ji, thinking His disciple worthy in every respect, was anxious to transfer His spiritual power unto Him. Just as the Second Master had earned His pleasure by entrusting His all to the Master completely, even so the First Master was eager to transfer all His spiritual power to Him. This was fully revealed afterwards, when Baba Swarup Anand Ji was proclaimed as the Second Master and He became the Guide of this Mat.
The Second Master, according to the wishes of the First Master, was exerting His utmost by moving from
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town to town and village to village of the N. W. F. P. to convey His message. Thus the movement to awaken one and all had started.
Spiritual knowledge, or knowledge of the other world and knowledge of the Supreme, has ever been transfused from one heart to another from times immemorial. In other words, the Guru reveals the secret of this knowledge to His ablest competent and dearest disciple. The Guru Himself is like pares (philosopher's stone), who turns the disciple also into pares. When the disciple becomes fully virtuous and worthy in every way, lye entrusts all His power to Him and Himself returns to His original abode. Thus the Second Master had attained the highest stage on the path of Bhakti and had become entitled to the full blessings and the pleasure of Shri Paramhansa Dayal Ji.
The First Master Himself sent for the Second Master at Teri and arranged for His stay on the first floor and His own at the ground floor of the house of Bhagat Amir Chand Ji. Sometimes before His leaving for the heavenly abode, he used to call the Second Master, the treasure of the full spiritual knowledge, downstairs to His own room, transferred the saintly secrets, and blessed Him, with full spiritual powers. Thus the two Great Souls conferred with each other, in the interest of propagating spiritual knowledge and spiritual uplifting of the masses during the dark hours of night. When the whole world was overpowered by attachment, the sun in the form of the Second Master was preparing to rise to shake them off from slumber. Till quite late at night, The First Master used to discuss the deep
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secrets of spiritualism, with the Second Master. They continuously met in this way every night for hours together. Two months and eleven days before His final beatitude, the First Master sent for the Second Master down stairs at two in the morning as before. He embraced Him and made Him see His real self within. The whole room became enlightened. In the midst of this spiritual light the two Great Souls merged in each other. Shri Paramhansa Dayal Ji, then felt absolutely free. He dictated a will (Hukam Nama) on 3rd May, 1919 A. D. at Teri, two months before discarding this gross body. In this letter, He got His orders regarding His spiritual Successor recorded. Thus the two Great Souls had become one.
The Sadguru is the soul of the disciple and the disciple is the body of the Sadguru. If some one wishes to see the Invisible Supreme, let him see the same in the form of his Sadguru.
Thus the Master and the disciple became one. There was one soul pervading in both the bodies. Now whosoever desired to see the real form of Shri Paramhansa Dayal Ji, he was to see that in the form of the Second Master. After establishing unity and uniformity in this way, the First Master said to Him: ``Now proceed towards Kulachi. Deliver spiritual discourses there, initiate the deserving souls and return at the appointed time." The Second Master obeying the orders, accompanied by Mahatma Yog Atma Anand Ji, was about to go on His mission, when the kind Master, Shri Paramhansa Dayal Ji, once again blessed the Second Master before His departure, saying, ``lt is my heart felt blessing that you will have a lac of disciples. Not only a lac, these will only be the basis for further propagation. You go towards Kulachi. You are perfect in every way.
My blessings are with you. Convey the message of spiritualism to the slumbering humanity. This is my
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last behest to you."
The Second Master went to Bannu and Lakki via Bahadur Khel. There He awakened the people, absorbed in the sleep of worldly attachment, through His spiritual discourses and Satsanga. Many people became devoted to Him there. Amongst them, Shri Swami Vairag Anand Ji Maharaj, Shri Beant Anand Ji Maharaj, Mahatma Nij Atma Anand Ji and Bhagat Sahib Ram Ji were very prominent. From Lakki, He went to 'Tank' and reached 'Dera Ismail Khan' via Kulachi. At Dera Ismail Khan He did lot of preachings, which coloured even the most ordinary persons in the hue of Bhakti. He was trying to fulfil the commands of the Master by working day and night. On the other side, Shri Paramhansa Dayal Ji's body had become very frail. Therefore Shri Paramhansa Dayal Ji desired to bid farewell to this world. Having appointed Shri Swami Swarup Anand Ji as His spiritual successor on 3rd May, 1919 A. D. or the 7th Baisakh (in the First fortnight) Samwat 1976 Bikrami; two months and seven days thereafter on 10th July, 1919 A. D. or the 12th day of Asarh (Thursday) 1976 Bikrami at 6. 00 A. M. Shri Paramhansa Dayal Ji, the First Master left for His Heavenly abode. The Second Master was Himself coming for the Master's 'Darshan' on 12th July, 1919 A.D., because 13th July was the day of Guru worship (Vyas puja). On reaching there, He got the sad news and felt extremely grieved. But nothing could be done. The Second Master Himself arranged a Bhandara (free common langar) on the 13th July, in sacred memory of the Master. That very day the Master's command regarding the appointment of the spiritual successor was read out to one and all, and the 2nd October 1919 A. D. was fixed as the day of accession to the 'Gaddi'.
Every body was eagerly awaiting that day. On Thursday, the 2nd October 1919 the Second Master sent for
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all the devotees. Thousands of devotees from Bannu, Lakki Marwat, Kakkiyan, Tal, Lachi, Kohat, Jatta, Bahadur-Khel, Tank, Kulachi and other small and big towns of N.W.F.P. reached Teri. On that very occasion, Dewan Bhagwan Das Ji and Bhagat Khan Chand Ji (Mahatma Yog Atma Anand Ji) read out the Master's command regarding the appointment of spiritual successor to all the devotees.
That very day, on Thursday, the 2nd October l919A.D. i.e. 16th Asuj, 1976 Bikrami, all the followers and devotees applied Saffron (Tilak) to the forehead of Shri Shri 108 Shri Swami Swarup Anand Ji Maharaj, in recognition of His having succeeded to the spiritual throne (Gaddi) as the Second Master. All performed 'Art)' and 'Puja' and a Bhandara (free grand feast) was also arranged on the same day.
The Second Master, the destroyer of worldly diseases, started prescribing medicine in the form of 'Shabad' as a Doctor to the people of the whole world, who were suffering from grief, fear, separation and attachment, in order to relieve them of those ailments. In N.W.F.P, the people were suffering the most. It was from there that He started liberating the people from mental ailments by administering the peace-giving panacea of 'NAM'. He set His foot firmly with full self-confidence on the path of awakening His forsaken deserving souls, which had been separated from Him since ages. Shri Paramhansa Dayal Ji had blessed Him in these words: `'You are a Great Soul and Param Sant. You would have lacs of disciples. You would awaken the people in all the four cowers of the world." The time for those words to come true had now arrived. The blessings of Shri Paramhansa Dayal Ji were with Him. It is said that what a saint says even unintentionally,
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comes out true. The Second Master had been blessed fully by the First Master. Therefore, there was no question of any fear and doubt.
First of all the Second Master made Lakki Marwat, District Bannu the main centre of His Satsanga or spiritual preachings, which was conducted at the residence of Bhagat Sahib Ram Ji. He made the devotees and the seekers easily understand the secrets of spiritualism. He directed His followers to purchase some land at Lakki Marwat for Satsanga, for the number of the seekers and devotees was growing day by day, and there was an urgent need for an Ashrama. So He did purchase a piece of land for this purpose. Feeling happy that there would be an Ashrama at Lakki, the devotees of that place arranged a Bhandara, which was joined by the devotees from Bannu, Tank, Teri, Kulachi, Naurang, Kakkiyan and other villages. He starred initiating the deserving souls there.
Bhagat Sahib Ram Ji was His faithful devotee and served Him with great faith and love. He had so much faith and affection for Him that whenever he saw the Second Master, he used to be so happy and absorbed that he even lost consciousness of his body. People used to be very much impressed by this state of Bhagat Ji, contemplating how the great men yield such a power, which makes a living being forget everything about himself in ecstasy. Thus the reputation of the Second Master spread far and wide. People started pouring in for His 'Darshan' from afar. In reality the people experienced strange ecstasy in His presence. Some of them went into trance even on having a glimpse of Him. The Second Master mostly made dialects upon the importance of 'NAM'. He used to observe: 'NAM' is that nectar, that medicine, the practice of which makes even death and illusion dread its practiser. Lust, anger, greed, attachment and pride etc., the hidden enemies of a human
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being, nay even their leader the mind get defeated by 'NAM' and become one's slaves. He further said:
(Shri Kabir)
It means filet 'NAM' burns in a moment, the sins committed in thousands of previous births. One may do numerous good deeds in numerous ages, but without getting initiated into 'NAM' by the Great Saints, one finds no place of haven.
He laid great stress on accumulating the spiritual wealth, by the practice of 'NAM'. Deserving souls began to hover round Him like moths over the lighted candle. His preachings spread far and wide. On seeing His reputation growing so rapidly, some people started levelling false accusations against Him. But can a glow-worm stand in comparison to the sun? Can a glow-worm convert the darkness of the night into day-light? No, never. The Great Souls spread their mission like the light of the sun. They are immune to praise and denunciation.
Thus, He started spreading His teachings more and more at Bannu, Kohat, Teri, Kulachi, Tank, Lakki Marwat, Tal, Naurang Sarai, Dera Ismail Khan etc. In 1921 A. D., the Second Master was staying at the residence of Mahatma Yog Atma Anand Ji in village Kakkiyan, District Bannu, for Satsanga. in those very days, a dacoity took place at Kakkiyan. The dacoits kidnapped the son of a devotee. That devotee came to the Master the next day and informed that the dacoits had kidnapped his son. The Second Master advised him to remember God and every thing would be alright. The devotee then went away. Three days after that,
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the devotee received a letter from the dacoits trial to should send rupees ten thousand at the appointed place, failing which he would lose his son. The devotee had only one son. On getting this message he came running to the Second Master and narrated everything to Him, Who observed that he had been advised earlier that he should remember God and Nature would set everything right. That devotee went away quietly from that place, but feared that there was no hope of his son being freed, as he would not be able to afford that much ransom to the dacoits. Rupees Ten thousand of those days were almost equal to rupees one lac of today. The devotee, therefore, started worshipping and remembering God at home, as his last resort.
(Shri Kabir)
Every one remembers God in distress. None remembers Him in peace and affluence If one remembers Him in peace and affluence, one would face no misery at all.
It so happened that the dacoits had carried that boy to a hide-out in a mountain. The boy had been made to sit in a corner and his hands and feet had been tied down. All the dacoits were busy taking food in a care-free mood. Just then, a constable was seen on that mountain. One of the dacoits said that the police had arrived. All the dacoits then ran away leaving that boy and their unfinished food there. After the dacoits had run away, that constable came down to that boy and enquired all about him. The boy disclosed his own name, the name of his father and the name of his village etc. He also told the constable all about the dacoits. The constable untied the hands and feet of the boy and took him to his village. The troy insisted that the constable should kindly accompany
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him to his home, but the constable replied that since his work of freeing him from the clutches of dacoits was over, he should attend to his other duties. On reaching home, the boy told his father all that had happened with him. The devotee inwardly understood that except the Sadguru, who else could go there in that difficult situation. Next day the devotee, accompanied by his son, came to Shri Maharaj Ji. After conveying his sense of gratitude, he started apologising for the trouble that the Master had taken to save his son. The Master observed that since his work had been done, he should worship God all the more. He should meditate himself as well as make his near and dear ones tread this path. Worship and repetition of 'NAM' could keep away all the dacoits residing within (lust, anger, greed, attachment and pride) and without. Therefore, he should devotedly meditate with ever more fervour. Those, who remember God, live peacefully in this as well as the other world.
Thus, after preaching spirituality there, He proceeded to Dera Ismail Khan. A number of persons at Dera lsmail Khan were temperamentally interested in dialectical discussions. These people tested the Second Master secretly and openly also as to whether He was perfect in Yoga. The Second Master being a perfect Saint, never worried about anything. Anyone could test Him in any way he liked. In the end, all of them found Him successful in all the rests and submitted to that Divine Soul. Without mentioning all the incidents, only one of those is described here.
Once four or five persons of Dera Ismail Khan decided to put the Second Master to test. Gosain Hari Chand Ji, who was the family-priest of 'Adhlakhas' at that time, counselled them to arrange for making the Second Master drink intoxicating hemp . If the hemp affected Him,
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He should not be reckoned as a perfect Yogi. According to them, the small quantity of hemp, prepared for the Master, was strong enough to intoxicate even twenty five persons. Though he thoroughly understood their intentions, yet He did not object to their offer. At night, they came to hear the Master's discourses in batches of two at a time, changing duty every two hours, to see if the Master was influenced by the intoxicant and that they themselves also might not start dozing on account of long deprivation of sleep. The Second Master continued to deliver spiritual discourse throughout the night with the same zeal. At 4. 00 A. M. the persons on spying duty felt drowsy. A cane was lying by the Master's side. He picked up that cane and waking them up with it said, "Oh, dear! You have come to test the perfect Yogi but are sleeping yourself. It is 1, who have been made to drink the hemp but it is you, who are dozing. Be alert and sit properly. Sleep has nothing to do here, so long as Satsanga is on, remain attentive."
Thus, for some time more, the spiritual discourse continued. During this period, He neither dozed for a moment nor took rest. All of them were surprised to see it and fell at His feet to seek His forgiveness. He observed: "Do not do so in future. To test some-one else is like insulting one's own self." All of them were now fully convinced that the great Divine personality (face W) was a perfect Yogi. Out of them, Mahant Hari Chand, having been mostly influenced by His perfection, renounced everything including his own home, profession, disciples and relatives, and surrendered himself to the Second Master. After some time he donned the Sadhu's dress and the Master named him Mahatma Aghat Prem Anand Ji.' Saint Tulsi Das Ji has said: -
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If anyone says that he has tested a saint, Tulsi puts his I on his ears out of surprise and remorse.
The Saints are as deep as the ocean and to fathom their depth is not only difficult but also impossible. They come in human form for the spiritual sublimation of the masses and to ferry the deserving souls across the worldly ocean. It is beyond human intellect either to know or to test them. They are not only deep but endless too. Whosoever comes under their protection setting aside his own thoughts, wisdom and pride, They make him prosperous by bestowing on him the real treasure of spiritual wealth. The Great ones have said:
(Shri Kabir)
None is more munificent than the Guru, provided the disciple is keen to evolve himself. The Guru bestows the wealth of the three worlds on such seekers.
In other words the Great Saints are intrinsically very kind. Whosoever approaches them with due reverence and humility, they bestow upon him the eternal peace. Those devotees who surrender themselves completely to the will of the Sadguru, after subjugating their ego, are very dear to Him. Bhagat Sahib Ram Ji, Bhagat Ram Ji Mal and a number of other devotees belonged to this category.
Bhagat Ram Ji Mal was an embodiment of service, renunciation and love. He served the Master personally with great love and devotion. He fully proved the truth that there is an intimate wireless connection (telepathy) between the hearts of the devotee and the Master.
Once Shri Sadguru Dev Maharaj; Ji was travelling by
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train. Bhagat Ram Ji was also sitting in the third class compartment of the same train. Shri Sadguru Dev Maharaj Ji asked Mahatma Satgur Sewa Anand Ji to bring Bhagat Ram Ji Mal to His compartment On this side, the Master remembered the devotee, and on the other side, the heart of the devotee started responding. The pure love of the true lover instigated him from within to get up as the Master was calling him. Bhagat Ram Ji Mal got up and moved towards the compartment, where the Master was sitting. When Mahatma Satgur Sewa Anand Ji got down from the train, he saw Bhagat Ram Ji Mal coming. He told him that the Master wanted him The Bhagat replied that for that very reason he was coming. Thus without getting the formal call he came to the Sadguru. How powerful is the passion of true love that without any formal message one's heart responds to another! Sant Dadu Dayal Sahib has also said:
Oh, Dadu! Having shown Himself within He has made me enamoured of Himself As was God Himself, so He made the devotee. Thus the two became one.
Once the Second Master went to Calcutta from Lakki and stayed there for six months. Day and night He continued lo exhort the people to repeat 'NAM'. Bhagat Ram Ji Mal was in His personal service at that time, and it was his aim that every minute of his life should pass in the service of the Master. Day and night he pressed himself in the service of the Master, so much so, that even if he developed fever, which weakened him physically, he would continue to serve the Master as best as he could After six months he returned lo Lakki Marwat along with
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the Master. The Master Himself observed about Bhagat Ram Ji Mal:`'To rise above the physical consciousness while serving, is a service of higher qualify and he has thereby rendered such a service to the Durbar." On return lo Lakki Marwat, Bhagat Ji's health deteriorated all the more. Before he died, some one asked him as to how he was faring. He replied that he visualized the Master continuously sitting in front of him. In this state of meditation upon the Master, he left his body. All the devotees felt inspired by his unflinching faith in and firm love for the Master.
To the same category belonged Bhagal Gur Dayal Ji of Tall His unwavering faith in the Master puts everybody to astonishment. He was an employee of the Electricity Department and composed songs to offer them at the feet of the Master. Once he developed Pneumonia. The Civil Surgeon declared the case hopeless, hut he showed no signs of worry. Inspite of this condition, if some one came to enquire after his health, he smilingly replied that he was alright. The Doctors had forbidden him to take water even. On Tuesday he asked for some water. Bhagat Brij Lal Ji (afterwards Mahatma Yog Vichar Anand Ji) showed reluctance to give him water. Bhagat Gur Dayal Ji said, 'Give me water. I have to go day after tomorrow." All were anxious to know as to where he was to go. On enquiring, he replied that the Master had called him. The Civil Surgeon, Doctors and other people came to see as lo where Bhagat Gur Dayal Ji was to go on Thursday. Exactly at 5 minutes to 3.00 P. M. there flashed a light smile on his face. Bhagat Brij Lal Ji placed the photograph of the Master in front of him. Bhagat Gur Dayal Ji indicated that he was having the Master's`Darshan' within, and said that he was preparing to go. Bhagat Brij Lal Ji brought his son before him and asked as to who would be his guardian in future Bhagat Gur Dayal Ji replied that he (the son)
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would come to him after three months Then he was asked about his wife and the reply was that Guru Durbar was there for her to serve. Having said all this, Bhagat Gur Dayal Ji closed his eyes and passed away in peace. The Civil Surgeon, the Doctors, Nurses and other people began to praise Bhagat Ji after having seen all this and, inspired by his example devoted themselves to the Master. Exactly three months thereafter, his son also died. For this reason the Master used to observe that to initiate those, who wished to be perfect devotees was very beneficial. One really faithful and devoted Bhagat is equal to a lac of devotees, because lacs of people benefit by his example.
Shri Swami Vairag Anand Ji Maharaj (the Third Master) was another very great and dear disciple of the Second Master, residing in this very town Lakki Marwat. He entrusted Himself completely to the will of the Master and thus became entitled to His blessings and pleasures. He too was a reincarnation , because the Great Ones are not made great here, but they are the harbingers of the Divine immortal message from above. Swami Vairag Anand Ji developed immense love and affection for the sacred feet of the Master and entrusted himself completely to His care. The Master was extremely happy with His spirit of renunciation and service. Considering Him fit to receive the full spiritual power, He made Him don the Sadhu dress after some time. For some time the Master kept Him under His own care and then sent Him to Fort Sandeman (Baluchistan) and Sind to awaken the people there and observed, Go to Sind and initiate people in your own name. Some people will raise objections in this connection, but go on doing your work without paying any heed to them. Act according to the Guru's desire.' Thus the Third Master went to Sind to kindle the light of Truth there. There He showered such
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affection, the description of which is beyond the scope of pen and paper. The full description of His life and teachings will be found in the chapter relating to Him.
In this very town Lakki Marwat the Master had another great and dear disciple in Shri Swami Beant Anand Ji Maharaj, the Fourth Master. He too had a spiritual urge from the birth and used to worship God before being initiated by the Master into the path. Once the Master was staying at the residence of Bhagat Sahib Ram Ji, and was benefiting people by His spiritual discourses. The Fourth Master got this happy news at His residence. Alongwith His mother, He at once set out for the 'Darshan' of the Master He loved to be in the company of the saints from the very beginning. On seeing the Master, a divine light was kindled in His heart. That light made Him restless. He got Himself initiated and made the devotion to the Guru the main aim of His life, and became an embodiment of love and service. He served the Master physically and intellectually and won His pleasure. The Second Master Himself once observed, " He (the Fourth Master) is most dear to Me."
Having pleased the Master with His love and service, He got the spiritual power from the Master and thus on ascending to the gaddi, as the Fourth Master of the Mat, kindled Divine light in numerous hearts. Full glimpses of the life of this Great Soul have been given in the chapter relating to Him.
As at Lakki Marwat, there was another Satsanga Centre of the Second Master at Sarai Naurang also, in District Bannu. The devotees of Sarai Naurang used to come to request the Master to visit their town and they often took Him with them there. He used to stay there for several days for carrying on the mission of His spiritual discourses. Some of the families there, completely surrendered themselves to His care. Amongst them, the
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names of Mahatma Satgur Sewa Anand Ji and Mahatma Roshan Anand Ji are worth mentioning.
In this very town of Sarai Naurang, lived other two very real and faithful devotees of the Master, the brothers, Bhagat Lakshmi Chand Ji and Bhagat Krishan Chand Ji. The former was older than the latter. They composed 'Bhajans' in the praise of the Master and used to sing them in His presence. They were much indifferent towards the world and had developed great love for the Master. Both of them renounced their home and started living in the Durbar to serve the Master. After they had served the Durbar for some time, the Master blessed them with Sadhu's dress in 1925 A. D. On becoming Sadhu, Bhagat Lakshmi Chand Ji was given the sacred name of Mahatma Daya Anand Ji and Bhagat Krishan Chand, that of Mahatma Shardha Anand Ji. Both served the Durbar with full devotion. They were the embodiment of truth and love. On account of the utmost devotion of Mahatma Shardha Anand Ji towards Him, the Master used to call him 'Parwana' (Moth). Whenever Mahatma Shardha Anand Ji came for 'arshan', he used to shout Jaikaras (slogans of victory) so loudly that his voice echoed throughout the hall. Once the Master was at 'Chakauri Sant Ashrama'. Many Mahatmas were present there. He asked every one to express his needs and to take that from Him, thinking the Ashrama his own home. All expressed their needs which were duly fulfilled. In the meantime Mahatma Shardha Anand Ji also reached there. The Master asked him also the same question. Mahatma Ji replied that he needed the unstained love to the lotus feet of the Master.
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(Shri Kabir)
I do not ask for any worldly object or salvation even. Pray, bless me with Divine Devotion. I do not ask any one else. Day and night I yearn for Thee, O' Lord!
The Master felt much pleased with the reply. For some time both these brothers devotedly served the Sant Ashrama at Chakauri. Then the Master, sent several Mahatmas on the mission of Satsanga (Spiritual preachings). Both these brothers were also blessed with similar service. In the beginning for some time, they went from place to place for Satsanga. Then they built a Satsanga Bhawan' in a lonely locality in the town of Gandhowal, in District Sheikhupura. Several Mahatmas of the Durbar used to stay there while passing that way and both the Mahatmas used to serve them happily. There was such a good arrangement for board and lodging that the Sadhus and other guests, who stayed there, felt comfortable in every way. They continued to serve the Durbar faithfully and zealously till their last breath. On their request the Master converted several devotees as Sadbus.
Along with them a glimpse of the devotion, love and faith of a great devotee, Bhagat Sahib Ram Ji is also worth mentioning here. Without any exaggeration, it would be clear from the short sketch of his life narrated here, that even while living a worldly life, he had surrendered his all to the Master being a most faithful devotee. In the form of a Bhagat, leaving offered everything of his own to the Master, he remained fully absorbed in the devotion to the Guru. Its clear proof is available in his biography.
Bhagat Sahib Ram Ji was a devout disciple of the Second Master. He served the Master with body, mind and money. He was firm in three principles in his life. It is said that determination is 'Kalpa-Vriksha' or the wish fulfilling tree. A man of determination achieves his aim of life despite lacs of difficulties and obstacles. The first
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principle of his life was that he would meditate daily, without which he would not take his meals even. The Second principle was that whenever he went for the Master's 'Darshan', he never himself asked for Master's leave to return. If he came on four days' leave and had to stay for eight days, he did not mind. Whenever the Master, of his own accord, bade him to return home, only then he would come back. His firm adherence to these principles impressed the employees of his department so much that they never asked him as to where he was for so many days.
The Third principle was that whatever monthly salary he got, he spent all that on the Langar' for the devotees. A matchless example of love and faith, Bhagat Sahib Ram Ji swept the floors of the Ashrama with broom himself, worked in common kitchen for devotees, fetched water etc. himself with great devotion, faith and humility. He had love for and devotion to the Master from the depth of his heart and rendered personal service to the Master also. He served the Langar' with his own money and also arranged to collect more, if needed. Service to the Guru Durbar and to abide by the instructions of the Master were the aims of his life. His mind was rapt in the thought of the Master and remained lost in His thoughts. The great saint, Shri Kabir Sahib, while highlighting the duties of a devotee, has observed:
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(Shri Kabir)
That person alone, who renders service, is entitled to be called a 'Sewak'. Kabir says that without service one can never be a 'Sewak'. The Sewak remains in service without wavering and while doing so he undergoes both, pleasure and pain. Kabir says so, to make the people understand the correct position.
Corroborating with the above saying Bhagat Sahib Ram Ji was a striking example of service. Along with service, his affection for the Master was such that sometimes the Master, being impressed by his loveful devotion, spoke for hours about him.
Once the Second Master was taking rest and Bhagat Sahib Ram Ji was fanning Him. At midnight the Master changed side and observed, '`Bring water, I am feeling thirsty." Bhagat Ji, at once, went to fetch water. When he returned with water, he found the Master asleep again. He held the glass of water in his left hand and started fanning the Master with his right hand. At 4. 00 A. M. the Master asked, ``Have you brought water, for which I had asked earlier?" He, at once, held out the glass of water and said, ``Shri Maharaj Ji, I have brought it." Bhagat Ji kept standing the whole night and did not feel fatigued nor he thought of taking rest. It appeared as if his eye-lids had also taken an oath not to drop. In that state he was so happy, as if he had got an incomparable treasure. He kept on looking at the face of the Master the whole night, and enjoyed the ecstasy of His 'Darshan'. Lacs of scholarly readers and orators mention about spiritual pleasure only in their speeches, but remain bereft of experiencing such inner pleasure. Bhagat Ji had actually attained that stages of inner absorption. This is what actually Yoga means-to fix one's attention at one point and to withdraw the wandering mind from all other directions. Bhakti is independent. It is not dependent on anything. He always remained alert and careful lest the Master's wishes might get ignored. Sant Tulsi Das Ji has written in the Ramayana:
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It means that whatsoever wishes to resort to Bhakti, let him be of any caste, sex and religion, it matters little. Bhakti is dependent on nothing Rather, all knowledge and sciences depend upon Bhakti, for all of them are contained in Bhakti.
In this way, Bhagat Sahib Ram Ji made Bhakti 'summum-bonum' of his life.
Once the Second Master was sitting in a verandah of the Ashrama at Lakki Marwat. It is the rule of Nature that if a devotee becomes mad with joy at the sight of the Master, the Master also feels fully attracted towards that devotee and it becomes difficult for Him to detract Himself. It was about nine or ten at night. Seeing Bhagat Sahib Ram Ji present, the Master started His spiritual discourse. Just below them there were ant-holes. Fully absorbed in the devotee's love, neither the Master paid any attention to this, nor did Bhagat Sahib Ram Ji, who was also fully occupied by the Master's love. At 2.00 A. M.; all the devotees felt sleepy and were waiting for the Master's discourse to end so that He might take His meals and then retire. But there the Master was busy quenching the thirst of love of the devotee. He was totally unmindful of others. When His personal attendants awoke at 5-00 A. M., they saw that the Master's discourse was still on. Bhagat Ji at that time was exactly in the state of the bird 'papiha', which has got a drop of rain; or that of black bee which had got the lotus flower. His love according to Shri Kabir Sahib, was of this type:
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Every body talks aloud of love, but none has experienced it. Love is that, which keeps the lover rapt in its thoughts day and night. Love should be such as is between the moon and the bird 'Chakaur'. By constantly keeping its gaze at the moon, its neck gets almost broken and it falls to the ground, but still keeps its eyes fixed on the moon.
What a matchless description of love has been given! The Master alone was everything for Bhagat Sahib Ram Ji. Rapt in love, none noticed the stinging by the ants. It is easy to speak of love, but difficult to practise it. If the devotee is prepared to sacrifice his all for the pleasure of the Master, the Master also takes over the responsibility of taking every care of the devotee. Its clear proof is available from the events of Bhagat Sahib Ram Ji's life, which are as follows:
Bhagat Sahib Ram Ji lived at Lakki Marwat in District Bannu. Once he went on about a week's leave to Teri to have 'Darshan' of the Master. After these six or seven days, he had some urgent work in the court. When he went to the Master, the latter did not bid him to return, nor did he ask for it himself. After ten or twelve days, the Master permitted him to go back home. Firstly, he did not remember the court work, but on reaching home, he recollected it and, therefore, went straight to the court. He asked forgiveness of the Officer Incharge and the employees for not attending the court on the appointed day. The Judge and the employees were surprised as to what Sahib Ram Ji was saying. They said, ``Sahib Ram Ji! You yourself came that day, got the work done and signed the document. How are you seeking forgiveness now?" Then the officer took out the file and showed him his signatures. On seeing this, Bhagat Ji bowed to the Master within and left
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that place. On returning home he narrated the event and wept that the Master had Himself taken the trouble to accomplish the work of the humble servant. Mahatma Yog Atma Anand Ji was also present there, when this event took place.
Another event is when, Bhagat Sahib Ram Ji was Girdawar Qanungo in the revenue Deptt. The collector was lo come for inspection at Sarai Gambhila. Bhagat Sahib Ram Ji and his real elder brother, Bhagat Kashi Ram Ji Patwari, both went there. It was within the knowledge of Bhagat Sahib Ram Ji that the Master was passing through that railway station that day on His way to Bannu. Telling his brother that he would return shortly, he went to the railway station. When he reached the station, there were still ten minutes for the train to arrive. On the arrival of the train, Bhagat Ji had hardly set his foot in the compartment to pay respects to the Master, when the latter started His spiritual discourse, and the train left Sarai Gambhila. Bhagat Ji was fully aware of the importance of his work, but as compared to the nectarean sermons of the Master, to which he was listening raptly, it carried no weight. The train lead by then, arrived at station Naurang Sarai. The Master then permitted him to go and attend to his work. Bhagat Ji got down quickly and returned to Sarai Gambbila in a Tonga. He was late; but strange things had happened there. The collector taking Bhagat Kashi Ram for Bhagat Sahib Ram, asked him some questions. On getting very satisfactory replies, he thanked him and left the place. How strange are the events of Divine love! One, who has entrusted everything of his to the care of the Master, why should not the Plaster also take care of his work?
The Master then desired to build an Ashrama at Kala Bagh He asked Bhagat Sahib Ram Ji anti Shri Swami Beant
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Anand JI, the Fourth Master, to go to Kala Bagh. When Bhagat Ji reached home, he found his son's condition serious. When carrying out the behests of the Master and in complying with His instructions, he, not caring for his son even, reached the railway station of Lakki Marwat; some one informed him at the station that his son was about to die. He replied, "You may arrange for his proper treatment. What else would I do, if I return home." Mean-while, another relative of his came there and informed him that his son had died. He replied, ``The soul has joined its source. Now only cremation is to be done. You may do that." He then left for Kala Bagh according to the wishes of the Master. When he returned from Kala Bagh, the relatives came to express their grief at the death of his son. He, however, without showing any sign of grief, said, "He, whose, properly he was, has taken him away Where is the room for grief in it?"
After some days, Bhagat Ji's own health declined. His father sent for Hakim Qureshi. The Hakim checked his pulse, examined him fully and said that he had some unknown disease; because he had not been able to diagnose any physical disorder in him. After some days his condition, grew very serious. His father sent a letter to the Master requesting that since Bhagat Ji's condition was serious, He might kindly grace him with His 'Darshan'. The Master sent a reply saying that he should ask Bhagat Ji, whether there was any need for Him to come His father asked him, "Sahib, Ram! Should we call the Master here?" He replied, " The Master is with me. Where is the need to call Him '?" As a garland of flowers, at once, falls gently from the elephant's neck, so Bhagat Ji's body fell for eternal rest. His father again sent a telegram to the Master enquiring whether Bhagat Sahib Ram's body should be burried or cremated, as he was virtually a Sadhu though in w trite robes. A telegram came in reply, that his soul had joined its main
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source; it was immaterial whether his body was given a burial or was cremated. Whatever was the traditional practice, should be followed. Having received the permission, his body was cremated with due rituals. After studying the life story of Bhagat Sahib Ram Ji, the ancient history of Raja Mordhwaj and truthful Raja Harish Chandra is recalled by the devotees. The way they had followed Dharma or righteousness in their own times, the similar way Bhagat Sahib Ram Ji adopted in this age. Thus the lives of such great devotees became the cause of diverting the attention of lacs of people towards the Master. When the devotees exercised such an influence, how much should be the attraction of the Master! Moreover, the greatness of the perfect Master, which even the Vedas proclaim, "Not this much, not this much", cannot be fully described by Brahma, Vishnu and Mahesha even, not to speak of the Shastras and the poets. How can this humble devotee, therefore, explain that in full?
Wherever the Master went to sanctify the place by the touch of His sacred feet, hundreds of faithful devotees gathered there to request for the spiritual knowledge. The Great Souls work according to the conditions and needs of the times in each age. If Shri Guru Nanak Dev Ji attracted the people to the path of righteousness by showing miracles, Shri Guru Teg Bahadur Ji sacrificed His body according to the need of the times. Did Shri Guru Teg Bahadur Ji not possess the required power to change the conditions, prevailing at that time, by a mere indication? But He did not consider it proper to do so. He did only that, what was proper. Did Shri Ram Chandar Ji not possess that much power, as to kill Ravana all alone? Although He possessed all the powers, yet He took help of the hosts of monkeys, because they were also to be sanctified through His service.
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Similarly the Second Master, at some places, did perform miracles, but He immediately gave a covering of illusion to all His miracles. At the request of the devotees then, He agreed to go to Tal Buland. He was to reach there via Kohat. There flowed 'Sangdoba' stream across the stony ground On the way. One was required to cross that stream on foot. As the water was several feet deep, the devotees were worried as to how to take the Master across the stream. After mutual consultations they decided that they would take the Master across the stream on their shoulders. They were still contemplating this, when they saw the Master strolling on the other side of the stream. All the devotees crossed the stream, prostrated before the Master and requested Him to enlighten them about the significance of that event. He replied, ``Dear ones! I have also crossed the stream in the same way as you did." He further explained that the Great Souls are the treasure of all powers. However, they display them secretly and not outwardly. Their power of determination turns even the impossible things into possible ones. But through illusion they create confusion in the minds of the devotees. Thus discussing such issues on the way, the Master along with the devotees reached the Krishna Dwara at Tal Buland. There every day He blessed the people by His spiritual discourses.
His spiritual discourses related to the `Surat-Shabad Yoga' and its practical implementation. He mostly laid stress on the importance of devotion to the Guru, detachment, love and abiding by the behests of the Sadguru. Having awakened the sentiments of Bhakti in people there, He went to Teri. He would sometimes stay at Lakki Marwat and sometimes at Teri. His spiritual discourses at Teri gained enormous success and reputation for Him.
The land of Lakki was now yearning for becoming a
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sacred pilgrim-place. The residents and the devotees of Lakki Marwat also felt equally inspired. After Mutual consultations, they decided to request the Master to stay for some time continuously at Lakki Marwat; so that they could have His 'Darshan' and hear His spiritual discourses continuously and thus quench their spiritual thirst. So, they went to Teri and jointly made such request to the Master. The Great Souls condescend to respond immediately to such sincere appeals and to hoist the flag of Truth. How could the Master, therefore, deny to accept their request? The Great Saints are kind by temperament. Goswami Tulsi Das has written about the Great Souls in the Uttarkanda' of the Ramayana:
"The heart of' the Saints is softer than butter. Butter melts when heated itself, but the heart of the saints melts at the very sight of the sufferings of others."
In response to the faith and affection of the devotees of Lakki Marwat, the Master arrived there. This was the same place, which had been earlier sanctified by the continuous spiritual discourses of the Master and had been named 'Tirathdham' by Him. At this centre of spiritual activity were born the Third and the Fourth Masters, Shri Swami Vairag Anand Ji Maharaj and Shri Swami Beant Anand Ji Maharaj, respectively. These two Masters also displayed their supernatural powers in their childhood there.
The construction of the Ashrama was started at Lakki Marwat. A wooden frame was fixed at the maingate of the boundary wall. At night, some mischievious Pathans took that frame away. In the morning the devotees informed the Master about the incident and sought instructions. He
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observed that a new pair of doors with wooden frame be fixed and no action was to be taken against those, who had taken away the frame and doors. The truth is that the hearts of the Great Souls are free from enmity and revenge; they consider everyone alike and Nature helps them. After some days those very Pathans committed theft elsewhere. Some of them were caught and others absconded. Those, who had been arrested, were made prisoners. The arrested persons were those who had taken away the doors and the wooden frame of the Ashrama. A case was framed against them and the stolen goods were recovered. The wooden frame and the doors were also among the goods recovered from them. After some enquiries, the doors and the wooden frame were returned to the Krishan Dwara-the Ashrama. The case was soon decided and the culprits were let off unpunished. The Pathans, who had taken away the doors, came and requested the Master to be kind to them in future, as they were penniless and Providence had punished them for their misdeeds. The Master observed, -Here everything is done in its natural way. We neither bless nor curse anybody, for the saints do not have enmity or sense of revenge against any one. You may sincerely seek forgiveness from God. We have forgiven you, rest assured."
The construction of Krishan Dwara, as referred to above, had already been started. Now the shortage of water was felt there, as the number of devotees was increasing day by day. Some devotees requested the Master that a well be dug there. He granted their request and Himself left for Dera Ismail Khan forthe propagation of spiritual work.
In this work He displayed that selfless service which leads to happiness and also showed the significance of the service rendered to the Master. The description runs as follows:
The area of Lakki Marwat is all sandy. People faced
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lot of difficulties in getting water. As the water was deep down, the digging work continued for several days. When the required depth was reached, a wooden circle or 'chak' Was sunk in it. Then the construction work started again. When the height of the construction above the wooden frame grew more, sand started falling again and again. Thus, whatever progress was made during the day, the same was undone at night. Sand from the sides used to fall within the well and thus the circumference became bigger. There was a faithful labourer who was doing that work selflessly, in token of service to the Master. One day, as he started taking out sandful of baskets from the well, hundreds of mounds of sand suddenly fell on him from the walls. That labourer got burried beneath it. At this all the labourers began to weep that one of their companions had been burried beneath the sand and died. That labourer's parents also reached there and started weeping.
All the devotees, there, got together and started removing the sand. They were sure that he must have died. When the sand within the chak' was removed, all were surprised to hear this voice from below. There is nothing to fear. I am quite safe." When that labourer was taken out and his welfare enquired, he said that he was feeling as if he was sitting in a closed room. It appeared, as if some invisible hands had picked him up like a flower and put him in that room. At this, all felt very happy and began to praise the Master.
The next day, the construction of the well had reached a very dangerous stage. When the parents of the above mentioned labourer asked him to stop working there, he replied, Even if God Himself asks me not to work on this well, I shall not listen to Him. I shall continue to serve the Sant Ashrama without any wages.
I cannot leave this service under any circumstances." So saying, that labourer resumed his work.
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After some days all the labourers, considering the work as impossible, because a corner of the wooden circular frame (Chak) of the well had become curved, left work and went away. The devotees apprised the Master at Dera Ismail Khan about the development. The Master got a reply sent, ,You go on doing your work according to schedule. Everything will be all right. Secondly if some one gives a penny even with faith for the construction of the well, you should accept it. This will increase their faith and they would consider themselves entitled to come there. It is but natural that wherever goes one's money, one's mind also follows. Money and mind are deeply interconnected. We want to invoke spiritualism in every one." On getting these instructions, all the devotees started the work with full devotion and zeal. Curve of the wooden circular frame of the well gained its proper position automatically with the blessings of the Master. There is a hidden import in the sayings of the great souls, by which the devotees feel attracted automatically. After acting on the instructions of the Master, when the construction of the well was completed, the scarcity of water in the Lakki Marwat areas was totally removed. All the people began to use the water of that well and sang the praises of the Master. As someone deposits his hard earned wealth safely somewhere and his attention is always fixed on that, so with the blessings of the Master, a new wave of Bhakti started in the mind of those people, who had donated and rendered service in the construction of the well. Their hearts became full of sentiments of renunciation, selfless service and benevolence to others. It was all due to the influence of the Master's setting foot at Lakki Marwat Lakki Marwat had then become a place of pilgrimage. The Master was busy awakening the fortune of the people in the whole of the N. W. F. P. while delivering His spiritual discourses at places nearby, He mostly stayed at
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Lakki Marwat.
The Master opened the way for self surrender while imparting spiritual instructions there. Self surrender does not mean only the surrender of one's body to the Master, but it is a vow to renounce one's own will and to abide by that of the Master. Shri Krishna instructed His most dear friend, Arjuna, thus:
Oh Arjuna! You entrust yourself to my protection by dedicating your body, mind and wealth as well as
your good and bad thoughts. With My blessings, you will get complete inner peace of mind and pleasure.
The Master also laid a similar principle before all. Hundreds of people started offering themselves for permanent surrender at the feet of the Master. The Master accepted surrender of those, who had unflinching faith in and love for Him. The names of some of them are given below:
Shri Swami Vairag Anand Ji Maharaj, Shri Swami Beant Anand Ji Maharaj, Mahatma Satgur Sewa Anand Ji, Mahatma Sat Vichar Amand Ji, Mahatma Param Shant Anand Ji, Mahatma Santosh Anand Ji, Mahatma Darshan Anand Ji, Mahatma Daya Anand .11, Mahatma Shardha Anand Ji, Mahatma Purshottam Anand Ji, Mahatma Satgur Dhyan Anand Ji, Mahatrna Nij Alma Anand Ji, Mahatma Roshan Anand Ji, Mahatma Yogatma Anand Ji, Mahatma Yog Parkash Anand Ji, Mahatma Akhand Parkash Anand A, Mahatma Ablied Anand Ji, Mahatma Ajunya Anand Ji, Mahatma Akhand Shabd A nand Ji, Mahatma Chelan Dhyan Anand Ji, Mahatma Atal Parkash Anand Ji, Mahatma Dhyan Prem Anand Ji, Mahatma Yog Vichar Anand Ji, Mahatma Shant Atma Anand Ji. Mahatma Aghat Parkash
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Anand Ji, Mahatma Abhed Shant Anand Ji, Mahatma Anmol Dharam Anand Ji, Mahatma Amar Shardha Anand Ji, Mahatma Akhand Anand Ji, Mahatma Bhagwan Anand Ji, Mahatma Harkrishan Anand Ji, Mahatma Hardev Anand Ji, Mahatma Parmatarn Anand Ji, Mahatma Vivek Alakh Anand Ji, Mahatma Alep Anand Ji, Mahatma Dhyan Brahm Anand Ji, Mahatma Tyag Anand Ji, Mahatma Gur Charan Anand Ji, Mahatma Dhyan Yog Anand Ji, Mahatma Amitya Anand Ji, Mahatma Sahaj Dhyan Anand Ji, Mahatma Gur Prem Anand Ji, Mahatma Anaad Anand Ji, Mahatma Alakh Yog Anand Ji, Mahatma Shabad Vivek Anand Ji. Mahatma Nir Bliaram. Anand Ji, Mahatma Abhed Shabad Anand Ji, Mahatma Dhyan Anaada Anand Ji, Mahatma Dhyan Daya Anand Ji, Mahatma Sat Prem Anand Ji, Mahatma Sukh Param. Anand Ji, Mahatma Dhyan Alakh Anand Ji, Mahatma Dhyan Mukt Anand Ji, Mahatma Sat Gian Anand Ji, Mahatma Aghat Prem. Anand Ji, Mahatma Yog Vivek Anand Ji, Mahatma Atam Alakli Anand Ji, Mahatma Ablied Akhand Anand Ji, Mahatma Dhyan Anmol Anand Ji, Mahatma Vivek Akhand Anand Ji, Mahatma Amar Shant Anand Ji, Mahatma Sukh Anand Ji, Mahatma Amar Brahma Anand Ji, Mahatma Dharam. Krishan Anand Ji, Bhagat Dharam. Jas Ji, Bhagat Ram Ji Mal Ji, Bai Shyam. Anand Ji, Bai Atam. Dhyan Anand Ji, Bai Dhyan Anand Ji, Bai Sukh Brahrn Anand Ji, Bai Vivek Param Anand Ji, Bai Parkash Ram Anand Ji, Bai Atam Deva Anand Ji, Bai Dharam. Atma Anand Ji, Bai Vivek Atma Anand Ji, Bai Preetam Anand Ji, Bai Alakh Parkash Anand Ji, Bai Sahaj Parkash Anand Ji, Bai Nirdosh Anand Ji.
These people entrusted them selves along with almost all the members of their families to the protection of the Master. A number of other families also Sought the Master's protection. But here, names of some of them. only have been given. All of them had sought the protection of the
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Master to serve the Durbar. These were aII well to 10 families. They entrusted I them selves to I he Master along with their wealth and property.
One, who thinks of his spiritual progress only, is least concerned about the mortal things. One may offer property worth lacs of rupees or may not offer anything at all to the Master, He is least interested in it. If somebody made an offering, He utilised the same in the service of others, that is, in common kitchen or in fulfilling the needs of the devotees, who had sought His protection. The Master had come to this world to impart spiritual knowledge, and to convey the Divine light to one and all. It was the love and faith of thedevotees, which inspired them to surrender everything to the Master for their spiritual uplift. He Himself observed:
One who relishes renunciation, attaches the least importance to worldly wealth, for he has found extreme comfort in renunciation and made his life very comfortable.
When the above mentioned persons entrusted themselves to the Master. some of their relations, who were worldly minded, did not take it easy. These relatives tried to bring them round to their own point of view, bill in vain. They went to the extent of saying that the parents might surrender themselves, but the children should be let alone to enjoy the world, as they had seen nothing of the world. BLit none paid any heed to their words. All the surrendered families began to live according to the instructions and wishes of the Master. The result was that after two or three years, their sincerity and selfless service impressed the whole province so much, that those, who held false views about the Durbar, admitted their fault and started coming.
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frequently to have the 'Darshan' of the Master. Those, who had earlier spoken against the Durbar', now began to praise it and began to make all types of offerings, Such as grains and motley for the Langar'.
It is true that whatever is done with determination and sincerity, positively impresses others. Way of the world is:
When we run after the worldly comforts, these illusive comforts run away from us. But when we cease to think of them, they run after us so that we may accept them.
When people face the sun and move ahead, their shadow follows them, but when they turn their back on the Sun, the shadow runs ahead of them and it is impossible to catch that shadow. Similarly worldly wealth is the dust of the feet of the Great Saints. Worldly comforts run after them, who entrust themselves to the protection of the Saints. This is what actually happened here; because those people, not only began to serve the Durbar themselves but also inspired others to do the same. The Second Master, thus, prepared a group of Sadhus and sent them to various places for the propagation of spirituality and to carry the message of devotion to God' and Surat-Shabad -Yoga' of Shri Paramhansa Dayal Ji Maharaj, to the people.
As He Himself was very diligent, dutiful, obedient to His Guru and uplifter of the people, the Second Master's disciples too tried to live up to His image. Rest and sleep had no meaning for them. Marching ahead on the path to salvation, according to the instruction of the Master, their main duty was to spread theeternal Truth among one
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and all. With the guidance and help of the Master, they successfully fulfilled that task and thereby this system progressed and flourished. The Master Himself was making the nectarean stream of spiritual discourses flow at Lakki Marwat. There, the devotees were gathering round His spiritual light like moths, to sacrifice themselves. Thus the Second Master made a new life pulsate in the people of N. W. F. P., from village to village and city to city from 1919 A. D. to 1924 A. D.
After benefiting spiritually the people of N. W. F. R, He (the Second Master) desired to carry His message to the people of the Punjab, as the Mission of the Great Souls is to benefit one and all, and let none deprived. The beneficent nature of the Great Souls has been described in the Uttarkanda' of Shri Ramayana as follows:
The Saints, trees, streams, mountains and earth, all these work for the good of others.
They do not benefit some special ones alone, but the mankind in general. Anyone may pluck fruits from the trees and drink water of the stream or take away any quantity from both of them, none of them raises any objection. The earth also undergoes numerous sufferings to benefit all equally. Similarly the Great Ones and the Saints pour out shower of spiritual benefit and Bhakti on all alike. Each and every one is entitled to benefit himself by this nectar. Caste and status do not
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count in this path of devotion.
The Saints and Great Ones, as already set by the Divine Laws, play their part on the stage of the world, according to the needs of the time. As in a drama first the cause, then the reaction and lastly the results are displayed; so the Saints, intuitionally inspired as they are, make the devotee the cause on the stage of Spirituality and they, themselves become the Guide. In the war of Mahabharata at Kurukshetra, the main power behind the whole episode, was that of Lord Krishna, but the credit had been given to the devotee, Arjuna, to enhance his prestige and Duryodhana had been made the cause. Similarly, the Master, being resolved to benefit spiritually the mankind, simply made the requests of the devotees a cause, and travelled far and wide relieving people of their mental worries, by administering spiritual doses. When the idea of awakening the people of the Punjab came to His mind, He was delivering His sacred spiritual discourses at Dera Ismail Khan. The devotees and deserving souls from the neighbouring areas started flocking around Him to listen to Him.
The occupant of the Gaddi of Har Milapi Sahib' in those days was Bhagat Paras Ram Ji. The Gaddi was at Buchchian, Distt. Sargodha, in West Punjab; but Bhagat Paras Ram Ji, belonged to Dera Ismail Khan. On hearing His reputation, he also came for His Darshan'. On seeing His divine grace and after listening to His soul-stirring discourse, he thought of making a complete surrender to Him. He made a request to Him to accept him as His disciple. At this the Master observed, Dear! You are Yourself a Kul Guru' (a family priest), why do you need a Guru?' Bhagat Paras Ram Ji replied, 'Deen Dayal Ji! No body can qualify himself as a Doctor merely by learning the materia-medica. He must acquire lot of practical knowledge. If his son wishes to become a Doctor without studying anything, can
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he do so? He also must pass the test. Our ancestors realised themselves after undergoing severe practices and they became the 'Kul Gurus' of their times. After that, the faithfuls started accepting us-their descenders, as the 'Kul Gurus'. Neither have I undergone any Yogic practices nor have I adopted ally Master. Your instructions have made me realise that I should first become a Gurumukh and then I can be a Guru." The Master appreciated his true faith and high, thoughts, and initiated him and his
family members into the science of Surat-Shabad-Yoga. They all benefited themselves spiritually by that initiation.
Thereafter, Bliagat Paras Ram Ji requested the Master to likewise initiate his own followers in the Punjab also. These words confirmed the truth that howsoever big a scholar one may be, one can not become perfect in the 'SuratShabad-Yoga' without being initiated by the Guru. The Master had already thought to go to the Punjab. He, therefore, assured the Bhiagat that He Would positively do that. A few days after having visited Dera Ismail Khan, the Master alongwith. a few devotees went to the town of Telialram. in District Bannu ill Samwat 1981 B. K. Here He observed that as the town of Tehalram hlad been named after a person, so there should be a separate town for the devotees. All the devotees were extremely happy on the visit of the Master. The work of Satsanga started regularly. There Bhagat Paras Ram Ji once again repeated his request. Bhagat Ji, though was old in age, but his love and faith in the Master were of a higher order. Impressed by his love and faith, the Master went to Sarai Naurang. There He paid visits to the houses of Satgur Sewa Anand Ji, Mahatma Roshan Anand Ji, Mahatma Daya Anand Ji, and Mahatma Shardha Anand JI, and acquainted them with His programme to visit the Punjab
From Sarai Naurang, He went to Lakki. The Punjab then
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also became keen to be blesses. he disclosed His intention of visiting the Punjab to His devotees. This news gave them taste of melancholy. They were unable to put tip with His separation even for a short while. He consoled them and observed, -All thedevotees have listened to Me for long and have attained the real pleasure of life. Now it is the Punjab's turn." Thus after taking a few devotees in His *personal service and accompanied by Bhagat Paras Ram Ji, He went from Lakki Marwat towards the Punjab. First He proceeded to Kala Bagh and from there to Malkwal in Distt. Sargodha (Punjab) via Mari Indus crossing the river Indus in a ship. On the way Bhagat Paras Ram Ji developed fever. Due to his old age, he could not withstand the troubles in journey. By the time the party reached Malkwal, Bhagat Ji was nearing death. Addressing him the Master observed, -I am very happy with Your pure devotion. If you like, You may keep your body for sonic time more." On hearing these inspiring words, Bhagat Paras Rain Ji requested, ,Lord! How fortunate I shall be, if I renounce the body in your Divine Presence. Rishis, Munis and Tapasvies undergo all severe austerities only for this moment. Even then they are not sure as to how their future will shape itself. When will a more fortunate time than this come for me? My only desire is to reach your abode (Loka) while looking at your Divine Face here." The Master was seated on a palang (cot) in a Dhararnshala at Malkwal and Bhagat Paras Ram Ji renounced his body while looking at the glorious face of the Master in a state of meditation.
Bhagat Paras Ram Ji's mortal remains were carried to Buchchian from Malkwal and the last rites were performed according to the traditions of Sanatan Dharama. All the devotees were surprised to see this strange happening. Whereas Bhagat Paras Ram Ji was taking the Master to the town of Buchchian, he renounced his body at the sacred feet of the Master, and the Master had to take Bhagat Ji's
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mortal Frame to Buchchian.
It was in 1924 A. D., when the Master had left for Buchchian in the Punjab alongwith Bhagat Ji. On reaching there He started His spiritual discourses. Many devotees began to visit Buchchian from the surrounding villages of District Sargodha. The Master preached the gospel of loveful Bhakti and the spiritual science, in so simple but impressive way, that hundreds of devotees and seekers of Truth started coming to listen to Him. Some of them became His disciples also. Bhagat Paras Ram Ji's son, Muni Ji, was also initiated into this science of Surat-Sliabad-Yoga'. He became so much sentimentally pure in love and Bhakti, that he himself started preaching the gospel in the nearby villages. People of nearby villages namely Thakkar, Waryam, Bhabra and Kot Momin, visited Buchchian and having felt the real happiness of life requested Him to visit their villages too.
The Master paid visits to Bhabra, Thakkar, and Waryam villages and then went to Kot Momin and stayed at the residence of Bute Shall Bhatia. Devotees were flocking there from far and near. Mahatma Gur Darshan Ailand Ji, who was at that time a devotee known as Bhagat Karam Chand Ji came there with some more devotees from Chakauri. The moment he saw the Master, he lost himself. He became mad with love. The devotees, who hlad come with him, also forgot that they had come there leaving behind their house-hold and all other work. All of them requested the Master to pay a visit to Chakauri. The request was granted. The devotees of Kot Momin were in no way less faithful to the Master. The devotees of Kot Momin sang devotional songs, urging the Master to continue His stay there and the devotees of Chakauri also sang devotional songs yearning for His visit to Chakauri. It was a sort of competition. The Master, while allowing all that to happen,
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was testing the affection of the devotees. Addressing the devotees of Chakauri, He said, "Now take your meals; the food is ready. All right! If not today, tomorrow I shall accompany you." Thus all the devotees continued to participate in the mass singing of devotional songs day and night, forgetting their own selves even due to their intense affection for the Master. Ten days passed by in this way. At last, on the intense insistence of the devotees, The Master proceeded to Chakauri. The devotees of Kot Momin became very sad. But how could the Master avoid going to a place, which was to be sanctified? Benefiting the deserving souls in the big towns and cities of the Punjab by His spiritual discourses and infusing new spirit of spirituality in hundreds of men and women there, He now came to Chakauri in District Gujrat of the Punjab.
Never so far the people of Chakauri had seen such a heart-captivating Divine face. Whosoever saw Him, at once forgot all about his house-hold. To a house, where He was invited to dine, He used to go with a group of devotees, who sang devotional songs on the way. The Bhagat (the host) also arranged for the meals for all the devotees liberally. It is difficult to describe the grace and charming scenes of such occasions, The devotees vied with each other in inviting the Master to their houses. The Master felt very happy at the demonstration. Not caring much for their domestic affairs, the people of Chakauri joined His Satsanga, and the number of devotees began to increase day by day.
Chakauri was a small village, where only thirty to thirty five Hindu families lived, and in the Dharamshala of that village, arrangements for His stay were made in the beginning. He stayed there for a month and continued to quench the spiritual thirst of the people, who had developed great faith in Him. Since He had so wished, a large number of people got themselves initiated. Besides
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The Hindus, some eminent Muslims of the village also started showing their respects towards Him.
The people of Chakatauri requested the Master to stay on there. Mahatma Gur Darshan Anand Ji ill consultation with several other devotees, proposed to build ail Ashrama there. Impressed by their ,iffection the Master gave His consent for building the proposed Ashrama, and the foundation stone of the same was laid in Sarmwat 1992 B. K. or 1925 A. D. All the devotees thought it proper to build the Ashrama it) an open space on the eastern side of the village. The devotees jointly worked for erecting the Ashrama and therefore within a short time it was ready. the Ashrama was named 'Chakatauri Lok Ki Kutia', because in Disitt. Gujrat, the village goes by the name of Lok.
After the construction of the Ashrama, the Master stayed there. The devotees of the surrounding areas also found it convenient to stay there, as the people of Chakauri served the outside devotees whole heartedly. Sometimes the number of devotees from outside was so much, that the Ashrama could not contain them. Then the devotees of Chakattri used to offer them. accommodation in their houses. The Satsanga work was on the increase day by day. Sometimes the devotees of other villages requested the Master to visit their places and He obliged them. On return He would stay at Lok Ki Kutia' only. Thus He continued to bless the people of Districts of Sargodha and Gujrat with 'NAM'. The name and fame of the Chakauri Ashrama spread to all thesmall and big towns of N. W. F. P. like Lakki Marwat, Teri, Sarai Naurang etc. 'File devotees of those towns also started coming there for His Darshan'. The Mahatmas, who had gone for preaching to fat- off places, also started bringing with them the 'Sewaks' for His Darshan' there.
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In view of the large number of visiting devotees, the 'Lok Ki Kutia' at Chakauri appeared to Him to be small. The Master then desired that another Ashrama be built at an open space, where there should be forest all around-a place away from the habitation where the Satsanga work could be carried on smoothly, and also to facilitate the Mahatmas to practise meditation for long hours. Once the Master walked about a mile away from the Chakatiri village along with the devotees in search of a site. There was some and land of village Bhuttanau. He approved that piece of land for the Ashrama, because it was away from the village in a forest and the river Chenab was at a distance of one mile only. After knowing the wishes of the Master, the devotees purchased that land and started building ail Ashrama there. To begin with, only three or four living quarters were built there and a garden was also laid out. Formerly the Master used to stay at the Ashrama in the Chakauri village. After the construction of the new Ashrama (Chakauri Sant Ashrama), He shifted there permanently. This Ashrama was big enough. It was made the centre of Satsanga in the Punjab. When the Satsanga work increased, the Master paid visits to N. W. F. P_ Sind, Gwalior, U. P., Agra or any other place, but after that He always returned to 'Cliakatiri Sant Ashrama'.
The devotees intending to reach Chakauri Sant Ashrama' got down at Mandi Bhawaldin Railway Station, which was at a distance of thirty miles from the Ashrama. From the railway station buses and tongas plied upto Qadirabad partly on pucca and partly on kuccha road. From Qadirabad, tongas plied right upto Chakauri Sant Ashrama'. The routine necessities of the Ashrama were available from Qadirabad.
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In the years to come the Ashrama became famous by the name of Chakauri Sant Ashrama' and was a sacred Centre of Satsanga. Hundreds of deserving souls came there from far and near to benefit themselves fully from Satsanga and many of them surrendered themselves completely to the Master to live under His protection. Gradually this Ashrama was extended. Afterwards, as per the desire of the Second Master, a store, a Satsanga Bhawan, a rest house and a few more rooms were built and a bigger garden was also laid out there. The sacred current of Satsanga, Bhakti and spiritual uplift spread from this very beautiful Ashrama to the whole of the Punjab, U. P., Sind and other provinces of India.
Shri Sadguru Dev Maharaj Ji desired that the spiritual propagation work should be carried out to all the provinces of India, so that no corner of the country should, remain deprived of the light of spiritual resurgence. For this very reason, having made the 'Chakauri Sant Ashrama' the permanent centre of Satsanga, the Master sent His Mahatmas and other devotees in all the directions to carry the sacred message of Loveful 'Devotion and spiritual resurgence. The atmosphere of a number of provinces was spiritually enlightened because of the laborious efforts of those preachers.
The devotees of Buchchian again came there to take the Master to their place. The Master, while sitting in his own seat moved the strings of the devotees' hearts and then watched the reaction. Mahatma Gur Darshan Anand Ji was also there. Once he described his own experience in the presence of all in the following way:
Mahatma Gur Darshan Anand Ji, while a householder, lived at his home. Once he was sleeping in his shop. His cot was half out-side and half inside the door. It was the drapery shop of his father. There was a balcony on the
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outer side of the shop. At the dead of night, it started raining and there was pitch darkness all round. The rain showers did not reach the door where he was sleeping because of the balcony. There was a house in front of the shop. Suddenly he saw someone asking him in dream: -Stand up." As he woke up, he found himself standing inside the shop at a distance of three or four feet. Being surprised at it he began to look as to who was there. He shouted, 'Is there any body?"
Just after two minutes the front wall of the house crumbled down. Half of it fell on his cot. Then he realised that the Master had protected him. He thought to himself. ---Had I been asleep till now, it would have been very difficult to save myself. This body, which Shri Sadguru Dev Maharaj Ji had come to save, in disguise, now deserves to be utilised in His service alone." This incident and his own decision, he revealed to his brothers and other relations also, which infused in them also, a spirit to serve the Durbar with full faith and reverence. He then, accordingly along with his brothers and relatives, requested the Master and they surrendered themselves, bag and baggage, at the feet of the Master. Thus the Master used to move the inner strings of the hearts of His devotees and outwardly would remain aloof. Sant Tulsi Das has said in the Ramayana:
"Lord Shiva says to Parvati that God makes all the people dance like the wooden dolls."
The Master went to Buchchian from Chakauri for a few days and then returned to Chakauri.
The Second Master then quickened the pace of uplifting the masses spiritually. The work had already spread from
Teri to the Punjab. Out of those, who had surrendered themselves at Chakauri, some were made Sadhus and were sent for preaching the Master's gospel. The names of prominent persons out of those belonging to the Punjab and other provinces, who had surrendered their every thing to the Master and served the Durbar sincerely, are given below:
Mahatma Gur Darshan Anand Ji, Mahatma Atain Darshan Anand Ji, Mahatma Sat Dliyan Anand Ji, Mahatma Gur Shabad Anand Ji, Mahatma Saar Shabad Anand Ji, Mahatma Hira Anand Ji, Mahatma Sat Nirbliararn Anand Ji, Mahatma Dharmatama Anand Ji, Mahatma Anmol Premanand Ji, Mahatma Aad Santosh Anand Ji, Mahatma Vivek Vichar Anand Ji, Mahatma Sat Yog Anand Ji, Mahatma Pooran Hira Anand Ji, Mahatma Gyan Shant Anand Ji, Mahatma Darshan Alakhanand Ji, Mahatma Surat Shabad Anand Ji, Mahatma Parkash Vichar Anand Ji, Mahatma Nirver Anand Ji, Mahatma Anant Parkash Anand Ji, Mahatma Vivek Sukh Anand Ji, Mahatma Dhyan Prem Anand Ji, (Bhagat Kirpa Ram Ji), Mahatma Shant Vichar Anand Ji, Mahatma Nirver Akliand Anand Ji, Mahatma Shabad Alakh Anand Ji, Mahatnia Santosh Atma Anand Ji, Mahatma Nij Anand Ji, Mahatma Anant Anand Ji, Mahatma Puran Shardha Anand Ji, Mahatma Apaar Anand Ji, Mahatma Nij Dhyan Anand Ji, Mahatma Har Parkash Anand Ji, Mahatma Bhakti Dhyan Anand Ji, Mahatma Shuddli Brahma, Anand Ji, Mallatma Vivek Yog Anand Ji, Mahatma Vivek Shabad Anand Ji, Mahatma Atam Akhand Anand Ji (Bhagat Gobind Ram Ji), Mahatma Gopal Shardhaa Anand Ji, Mahatma Dharam Shardha Anand Ji, Mahatma Bhakti Gyan Anand Ji, Mahatma Amar Shabad Anand Ji, Mahatma SUkh Atma Anand Ji, Mahatma Yog Yukat Anand Ji, Mahatnia Nitya Anand Ji, Mahatma Atarn Vivek Anand Ji, Malialma Satya Anwid Ji. Mahatma Param
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Gyan Anand Ji, Maliatilia Vigyan Anand Ji, Mahatma Anniol Anand Ji, Mahatnia Gyan Aniar Anand Ji, Mahatma Nir Bliaram Anand Ji, Mahatma Shuddh Prem Anand Ji, Mahatma Alakii Anand Ji, Mallatma Atain Bralima Anand.li, Mahatma Dliyan Santosh Anand Ji, Mahatma Brahm. Yog Anand Ji, Mahatma Parkash Bralima Anand Ji, Mahatma Prem Sukii Anand Ji, Mahatma Bralitn Santosh Anand .1i, Mahatma Nishkam. Bhakti Anand Ji, Maliatina Gur Bachan Anand Ji, Mahatma Vivek Sagar Anand Ji, Mahatma Har Rarn Anand Ji, Bai Shabad Darshan Anand Ji, Bai Ablied Dliyan Anand Ji, Bai Dayal Krishan Anand Ji, Bai Dayal Ram Anand Ji, Bai Adol. Vichar Anand Ji, Bai Nirvcr Shant Anand Ji.
All of them had surrendered to the Durbar along with their families. Besides them, more some had also come over to the Durbar all alone.
The Master then sent groups of Sadhus from place to place to spread the light of NAM' given by the First Master, Shri Paramhansa Dayal. Ji Maharaj. They were authorised to initiate the deserving souls into the NAM' and to deliver spiritual discourses to the people.
The Second Master Himself left for an all India tour. Due to His preachings, satsanga sufficiently spread in Bengal, U. P., Madliya Pradesh, Nainital, Almora, N. W. F. P_ Sind, Punjab and Baluchistan etc. Having uplifted the people there, through His discourses, He went to Bombay, Gujrat, Kathiawar and Ceylon. The means of communications were not so easy in those days. At some places He travelled by foot and at another used whatever conveyance was available. To some places He permitted a few devotees to accompany Him and to others He went with only one attendant. His main head quarter was 'Chakauri Sant Ashrama', to which He returned after every travel. He thought it essential for Himself to reach there, to
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give Darshan' and spiritual discourses to the Mahatmas, the protected families and also to the seekers of Divine knowledge.
Once He went to Lucknow, where He delivered spiritual discourses. A devotee apologetically told Him that from His discourses it is inferred that one gets happiness and pleasure by reciting NAM', but he had been reciting it for one and a quarter lac times from 2.00 A. M. to 12.00 noon every day, for the last 30 years, and yet he did not attain any peace of mind. The Second Master observed, "You recite the mantra only orally and count the beads of the rosary (Mala) by hand, which is dependant on the senses. The sense organs such as tongue, the hands, feet etc. are your servants. You made your servants do the work, but did not do it yourself. But cannot this recitation be done without the help of the hand or the tongue?' The seeker was surprised to hear the reply, and began to look at the face of the Master in bewilderness and asked whether the recitation could possibly be done without the help of the tongue and the hands? The Master replied, ,Why not! The recitation by tongue is different from the recitation by mind. Tongue is a gross organ and its approach is Only Upto the gross body. A gross thing has no relation with the working of a subtle thing. However, the subtle lives in a gross body. The mind is subtle, while the tongue is a gross organ. The recitation by the tongue is limited to the body and the recitation by the mind is done through breath, as both of them are subtle. Therefore, recitation by tongue has no impact on the mind. Recitation by the mind is different, which one can learn from the perfect Master alone. It has been generally seen that when a person works with hands, while awake or in sleep, the mind roams somewhere else. Unless the flight of the mind is stopped and concentrated on God or the Master, one can not get peace of mind and the transmigration of soul also does not stop. At the time of death, when one cannot move one's
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tongue and hands, then the thoughts of the mind become the seeds of eighty-four lacs of species. The real recitation is that, Which Puts an end to the flow of thoughts in the mind. According to the Guru's instructions there is no need to move the tongue, hands and feet, so that the conscious (Surat) may transcend the body, mind and senses. This body, tongue, hands, and feet all will be left here."
These nectarean words lifted the veil of illusion, which had covered that devotee's intellect. He requested the Master to Put him on the right path, as he had lost the way. He further said that what he had considered repetition of -NAM', turned out to be only a play of the mind. He had now realised that without the blessings of -Sadguru' one cannot get real peace of mind. The benevolent Master cast His blessings upon him and made him understand the technique of the ,Surat-Shabad-Yoga.' By acting on the proper lines, his mind began to respond to concentration effortlessly, and he could feel the ecstasy of joy surging within him. After some time, he completely surrendered himself to the Master. The Master conferred on him the Sadhu's dress and gave him the name of Mahatma Atam, Vivek Anand Ji. Thus, whereever the Master went, He felt the inner burning urge of those who had Surrendered themselves to Him, of the devotees and the seekers as well, and quenched their spiritual thirst.
He then, went to the West Punjab again. Some people here had already become devotees due to the preachings of the Mahatmas, while many more became His followers, just after meeting Rim. In 1926 A. D. when He was at Chakauri Sant Ashrama, on the request of the devotees of Lakki Marwat, He accompanied them. to their town and blessed them with His spiritual discourses. One day He spontaneously observed
"Some day or the other, every one has to renounce this mortal frame and leave this world. This world has been
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rightly termed as Travellers' Inn, as it has to be renounced sooner or later. All the wealth, buildings and other material goods, which one has gathered with so great ail effort, will be left here. All the dear and near ones, whom one loves so immensely and whose attachment has made one forget every thing Divine, are like the companions in a nightshelter. Just as the birds flock together on a tree at night and in the morning they fly away after chirping in their own way, similarly a human-being also would have to leave all his companions. Human life has been likened to a flowing stream which goes on pushing its way through the high and low paths. The human life is also likewise ,moving towards its end by crossing the vicissitudes of the world. The sun of time, shining on the snow of human life is gradually melting it away. The saw of breath is all the while cutting at the root of the tree of life. The sun rises in the morning and sets in the evening; the stars appear at night and disappear in the morning, all the morning seasons come at their proper time and go away, the trees also blossom in the spring season, and wither in the autumn, and thus the world's wheel keeps on moving; but alas, once the life of a human-being is over, it never returns, leaving behind nothing except grief and repentance for him. "
In this world human life passes like the bubble, which rises to melt away instantly.
The point at issue is, whether the human life should be allowed to pass away in this way or should be put to some useful purpose. If it has to be applied to something really useful, then what should that be? Human life has not been
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given only to eat, drink and sleep. This is a point to be considered. One can definitely uplift one's life even for the next world by resorting to proper means during this life. To free one-self from being born again and again in lower species, is the sole aim of a human-life. But ordinary human-beings have no regard for it. No severe austerities can be adopted in childhood and old age to achieve that aim. The reason is, that in childhood one does not possess the knowledge of this aim, and in old age the body refuses to co-operate for the adoption of those means. If someone is sincere in achieving the aim of this life, it can be done only in youth. In the middle of one's life, one can do meditation, recitation of NAM' etc. But the pull of worldly desires and sensual pleasures at this stage of life is so much, that one directs all his energies in that direction. One gets so much deeply attached to one's family and in acquiring wealth for them, that one does not see anything beyond that. If one wishes, one can attain God by practising NAM' and meditation etc., but all this can be done only in humanform. All other lower forms are meant only to suffer their destiny. Therefore, it is the duty of a human being that having obtained this form, which, one rarely gets, one should seek the company of the Saints and attain the real aim of life through meditation.,i-e., to be one with God, so that one may not have to repent at the last moment."
On 16th September, 1926 A.D. the day of Sankrant in the month of Asuj, Samwat 1983 B.K., Mahatma Param Shant Anand Ji and Mahatma Yog Parkash Anand Ji along with eight or ten other devotees, came from Tal in District Kohat for the Master's 'Darshan' at Lakki Marwat. All of them most humbly prayed that all the devotees of Tal were restless to have the Master's Darshan'. On their persistent requests, the Master observed on 19th September i.e. 4th Asuj, that He would accompany them after four or five days and that they should inform the devotees there accordingly.
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Mahatma Yog Parkash Anand Ji having informed the devotees of Tal, brought a bus to take the Master. So the Master left Lakki Marwat on 23rd September. From Lakki right upto Tal, every one got the happy news that the Master was going to Tal by that way.
First of all, the Master reached Sarai Naurang. Mahatma Satgur Sewa Anand Ji, Mahatma Roshan Anand Ji, Mahatma Daya Anand Ji, Mahatma Shardha Anand Ji, along with hundreds of male and female devotees, were standing on the road to receive Him. Everybody was beyond himself with happiness to see the Master. They requested Him to grace the town of Sarai Naurang with His stay there. The Master observed that since at that time He was going with the devotees of Tal, He would see to it on His return. But the devotees would not relent. The devotees of Tal also pleaded a lot that they were determined to take the Master to Tal at that time, but the devotees of Sarai Naurang obliged Him by virtue of their deep affection to stay at Sarai Naurang for a night at least.
While leaving Lakki Marwat, congregation of nearly two hundred devotees, partly from Lakki Marwat, partly from Tal and partly from the Punjab, had been sent to Bannu by train. They were all waiting for the Master's arrival at Bannu. When the decision to stay at Sarai Naurang for the night was taken, a devotee was sent to Bannu to call them back and they reached Sarai Naurang in three hired buses. The devotees of Sarai Naurang gave a warm reception to the congregation of devotees who had come back from Bannu, as well as to those from the towns of Tehalram, Gandikhankhel, Sarai Gambhila etc. and made all possible arrangements for their comfortable stay. The people vacated their houses to accommodate all of them. The devotees of Sarai Naurang forgot themselves in the service of their gusts. All were of the view that God knows
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when they would get such a golden opportunity of service again. Therefore, all of them vied with each other in this service. Everybody appreciated the role played by the hosts. It was midnight, by the time, all the people had been accommodated and fed. After that when they went for the 'Darshan' of the Master, He looked at them rather affectionately and observed:
The bestowal of the human body is the result of the good deeds performed in many lives. In other words, it has been vouchsafed, in view of one's good deeds performed by him in his previous lives and not because of the good deeds of this life alone. The factual proof of one's Prarabdha (gathered deeds) is this body. This means, that one gets only what one has -earned in his previous births and nothing besides that. Therefore, one's effort for the fulfilment of one's desires is meaningless. Due to illusion and ignorance, one feels that one is earning one's livelihood by his own efforts. For the maintenance of one's physical being, one would get nothing more in this life than what one is destined to get on account of one's deeds of the previous lives."
"0h devotees! As this human life is the result of one's deeds of previous lives; similarly, whatever one does in this life, forms his destiny for the next birth. Whatever has been sowed in previous life will be reaped in this life. If one wishes to attain something without making adequate efforts for that, it is impossible. Therefore, it is not wise to waste this precious life in running after physical comforts and carnal pleasures. If one continues to labour only for acquiring the ephemeral pleasures or for the gratification of one's desires, one won't be able to hoard the fruit of good deeds. The saints warn the people not to worry so much for their food and clothings so that their whole time should be wasted in that. Having faith in God,
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one should meditate on Him. It is also recorded in Gurbani:
0h, my mind! Why do you worry so much over getting your food, when God Himself is anxious to bring up every one? God has already arranged food even for those living beings who are born in stones and rocks. Whosoever attains the company of the saints, is capable of crossing the ocean of worldly existence very easily. One attains the abode of real peace with the blessings of the Guru alone, by which the hearts which are like the dry wood, also become green. Mother, father, near and dear ones and wife, even so close relations, as they are, cannot be depended upon. Whomsoever God creates, is provided food etc. by Him alone, then where is the need to unnecessarily worry about one's food. Flocks of kunj birds (a bird like the crane) fly down the Himalayas, hundreds of miles away in the month of kartik (winter season), leaving behind their young ones; then who is there to look after and rear them up? But evey kunj bird remembers its young ones inwardly. This remembrance alone brings up the young ones. When such is the state of affairs of these simple birds, then where is the cause for man to worry? All the treasures, such as the well known Nine treasures, eight Siddhis (Supernatural powers) are given to man by God. One should, therefore, dedicate oneself to that God, whose limits are unknown to anybody.
The Saints and Great ones awaken the people through
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their teachings, that if God makes provision for insects, animals, birds etc. how can he forget man? Therefore, do not go on adding to your desires any more. This human form is a priceless gem, and should not be wasted in worldly afrairs. It should rather be utilized for collecting the jewels of Bhakti, so that one might not suffer in the lives to come. Desires of senses are never satisfied. Their fulfilment only adds fuel to fire. If we pour Kerosene Oil on the burning fire, it burns all the more, with the result that those small chips of wood which were to burn slowly, will burn themselves to ashes, sooner than ever. Similarly, desires of the senses are like Kerosene Oil, which are fast reducing the most valuable time of human life to ashes. Even if one desire takes root in one's heart, one should realise that a storm was in the offing. This happens when one makes up one's mind to fulfil a desire and goes whole hog after it. Before one desire is fulfilled, hundreds of other desires project their justification and appear on the scene. Thus they keep one's mind ever occupied, not allowing one to concentrate on God even for a moment, and thus waste one's whole life.
Selfless work alone shapes one's destiny and if proper attention is not paid to this side, one is not left with any other alternative except repentance. These desires alone will become the root-cause of his numerous births. One should, therefore, feel contented with one's lot and engage oneself in the remembrance of God.
This precious life should not be wasted in trifles; lest this birth be lost in sensual pursuits, and no fruitful karamas be accumulated for the future. The devotees, who have gained the sacred company of the saints, should earn the wealth of NAM', so that they may not have to repent in the end. This is the real aim of human life."
The Master left Sarai Naurang the next day, on 24th
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September. Bannu was at a distance of 25 miles from Sarai Naurang. He reached Bahadurkhel via Bannu, where Dewan Bhagwan Das, the superintendent of Salt mines lived. The Master lialted at Bahadurkhel for the noon with all the devotees. Dewan Bhagwan Das Ji and party served all of them very well. Then from Bahadurkhel He reached Banda Daudshah. It is significant to remember that Banda Daudshah is only four miles from Teri on the Pacca road. There was a straight road to Teri from here. When the people of Teri came to know that the Master was proceeding to Tal via Banda, all the people of Teri, men and women, old and Young, came to Banda and prayed that the whole congregation might go to Teri. The congregation of devotees was surprised to see the depth of love and faith of the people of Teri. Instances, where the people belonging to the birth place of a Great Saint or reincarnation demonstrate such faith and respect towards Him, are rare in history. Teri was the birth place of the Second Master, still the people had such great faith in Him. When the people of Teri prayed to the Master, He observed that He was going to Tal at that time and that he would come to Teri on return. But the people of Teri persisted in their request to take Him to Teri. They all lay prostrate on the road and blocked the way. The congregation of Tal prayed to Him to proceed to Tal and the people of Teri insisted on taking Him to Teri. Thus two hours passed by. All the congregation was happy at this state of affairs. In the end the Master told the people of Teri that thecongregation at Tal must be waiting for Him, and moreover they would not be satisfied with His stay for a single day or night: therefore, on some other occasion the programme to stay at Teri for a number of days would be fixed. Thus the Master assured the people of Teri and left Banda Daudshah and reached Jatta Ismail Khel on the same road. Mahatma Nij MUkta Anand Ji and Mahatma
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Dhyan Alakha Anand Ji alongwith the congregation of devotees, were waiting on the road. All the devotees paid their full respects to the Master. Beyond Jatta, the congregation of devotees of Lachi, who had been awaiting the arrival of the Master from noon till 8. 00 P. M., requested the Master to stay there for the night. This congregation was led by Mahatma Param, Atma Anand Ji (then Bhagat Mehar Das Ji). The Master had to agree in view of their affection and faith. The devotees of Lachi served all those very well, who had accompanied the Master. At night the Master, while delivering the spiritual discourse, observed:
-Mind is the ruler of 'Kaal Desha' and the Guru of the Dayal Desha'. Mind has an attachment with the "Pind Desha'. Mind is more powerful than an elephant and harder than wood and iron. Wherever you like, you can fix the wood and the iron and whatever shape you wish to give it, YOU can. Similarly, the elephant can also be tamed. But it is most difficult to control the mind. Therefore, the mind should be entrusted to the Guru."
"One, who is resident or the ruler of a territory, can bestow the produce of that Desha (territory) alone on others. For example, one can get only milk from the milk vendor and intoxicants from the dealer in those commodities. Mind is the dealer in misery and restlessness. Lust, anger, attachment. greed, and ego are the ministers of the mind and the mind is their emperor. 'Pind Deslia' (body below the eyes) is his territory. It therefore likes pleasures of the senses and their gratification. All these are void of real happiness. In spite of all this, mail generally obeys the mind, and searches eternal bliss in momentary pleasures. Can one ever get jewels from the shop of a vegetable-vendor? Who will call that person wise, who expects to find
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precious jewels in a vegetable shop and viceversa? The mind has been misleading the man since aeons. One searches bliss in the illusory things on the mind's advice, which is a sheer folly. These illusory objects have neither afforded real pleasure so far to anyone nor will they ever do so in future. The Sadguru is the treasurer of eternal pleasure, contentment and peace of mind. Without the sacred company of the Sadguru and Without His guidance, real pleasure can never be had.
This mind is like wood, iron and elephant. If wood is entrusted to a carpenter and piece of iron to a blacksmith, they would shape them into some beautiful and useful article. The elephant can be controlled with the help of ail iron hook. However, the mind is such, that unless it is whipped daily with the cane of the Master's spiritual discourses, it Would not yield. It deceives a person again and again. As far as it can, it does not allow a person to get Out Of its Clutches. Sant Tulsi Das Ji says:
The waves of the mind continue to rise in the body, steps should be taken to control them all the times. The depth of mind is not known. Its temperament is to deceive at every moment.
Like the waves of the ocean, mind is never steady.
We should try to make it steady. No body can discover its depth. It deceives a person every moment
and casts its influence on him. Therefore, a person should entrust it to the care of the Guru, instead of acting according to its dictates. It is recorded in Gurbani:
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Forsake the mind's instructions and obey what the Guru advises. Many wise people have been doomed to death without Bhakti.
Therefore the Guru is constantly needed to put this mind on the right path. He alone can mould it on the path of Bliakti (devotion to God). All the Saints and Great Ones have suggested only one way to control this mind. Sant Dadu Dayal Ji has also said:
Mind deceives all, but rare are the persons who deceive the mind. 0h, Dadu, Guru's instruction brings one face to face with God.
The mind is deceiving the whole world. Dadu Dayal Ji ,says that only with the help of the Guru's wisdom one will be honoured in the God's court. It means, that this mind always tries to keep one in its custody by inflicting on him unrest, misery and turmoil, so that the person might not get out of its clutches. Guru's guidance alone can release one from its custody. As a spider gets caught up in the web woven with the threads coming out of its own mouth, and then it is unable to find a way out by its own efforts; even so a person goes on weaving a net of desires and sensecravings, round himself according to the dictates of his mind and when he is caught in it, he complains of his being miserable and restless. Let him find the cause of this unrest or misery, which is the mind alone. What a pity that first he gets involved in lust, anger, greed, attachment and ego, and then complains that he is miserable.
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The nearness of fire gives warmth, and that of water coolness. If anybody seeks coolness by sitting near fire, it is a sheer folly. Fire will emanate but only heat. Similarly, if one expects to be comfortable, peaceful and happy, in the company of the mind, it is a great mistake. In the company of the mind, one can get only the fire of desires and senseappetite etc., which will only increase with the passage of time. Whosoever wishes to attain comfort, peace and pleasure, must seek the protection of the perfect Master.
'Sadguru" is the ruler of 'Dayal Desha.' He has in His possession the treasures of eternal comfort, peace and bliss. He Himself is an embodiment of truth, purity and bliss. Real pleasure can be had only at His door. If this mind is entrusted to the Sadguru, it will also become a store-house of bliss. Sant Tulsi Das Ji has written:
The world has frozen into frost and snow. After being melted, it would become water again. Similarly by meditating, at the feet of the Saints, the mind Would be purified again.
As the water freezes into frost and snow, so the mind, which had become impure gets purified, when entrusted to the care and protection of the Master and by meditating on Him, so Much so, that it attains peace and happiness. Therefore, the seeker of eternal bliss should surrender his mind completely to the Sadguru. The Sadguru will put it on the right path by assigning it selfless service, by giving it spiritual instructions and by teaching it the proper mode of meditation, as and when He thinks best. When the mind is completely surrendered to theSadguru, one positively attains peace and pleasure."
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The next day, on 25th September, the Master, accompanied by the whole congregation of devotees, reached Tat from Lachi. The devotees of Tat, consisting of hundreds of men and women, came three miles ahead of the town to accord reception to Him and took Him to Tat, singing devotional songs and kirtan and shouting slogans of victory of the Master on the way. The Master stayed at Tat for two and a half months. Devotees came from far off places, such as Darasmand, Kohat, Parachanar, Darmalk, Teri, N.W.F.P. and Punjab, and stayed there for several days to benefit themselves by His Darshan' and spiritual discourses. He usually gave spiritual discourses daily, but sometimes He did so twice or even thrice a day to oblige the congregations of devotees, who came there from outside. Here only one or two of His discourses are reproduced, for the benefit of the devoted readers.
Once, He observed that Lord Krishna says in the l5th chapter of the Gita that a human being is like an inverted tree. This tree is rooted in the ground of attachment of I and mine-ness. It is bound by the ropes of family ties and attachment. When the Saints and Great Ones appear in this world like the hurricane, they uproot it. Listen to the methods of cutting of this tree:
First of all renounce the attachment with the family members. It is confirmed here that one should first develop sense of renunciation and detachment in order to tread the path of devotion to God. Shri Ramayana and other religious books also confirm it:
Attachment is the root Cause Of all the diseases, many thorns grow out of it.
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The Master observed,---Now hear as to how a human being resembles an inverted tree? The roots of a tree are under the ground, and its trunk, branches, new shoots and leaves upward. But contrary to it, the roots of the human tree are atop, while its new shoots and branches are downwards. Because the flow of Surat' (which has its source in the head) is downwards, where it has got entangled in the net work of Maya.' The mind, intellect and heart are its roots. Sound, touch, colour, taste, and smell being subtler than the body and its senses, are therefore, called the branches and the new shoots. Attachment is found in larger quantity there. A human being lives tinder the wrong notion of his own ego, considering himself superior to others. This I-ness and egotism of his, coupled with attachment, entraps him in the whirlpool of illusion, in such a way that he finds it difficult to get out of it. When the Great Saints reincarnate in this world, a flood of knowledge, devotion to God and selfless service, is made to now thereby, which sweeps away attachment etc. from the minds of the waywards, replacing 'it by the noble sentiments of true love, knowledge and devotion to God. It is for this reason that the Great Saints advise as below:
---It is essential to renounce attachment. According to the teachings of the Saints one should not intensify one's attachment with the family members right from his childhood. When the seed of attachment will not be sown in childhood, no branches and shoots etc. will sprout out of it. The Saints, therefore, warn the Jiva (individual soul) to keep himself away from the bondage of attachment. They advise that your relatives, wife and children for whom you are labouring day and night, will riot be faithful to you till the end. Everything will have to be surrendered at the gateway of death."
It has been recorded in the Gurbaili:
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By hook or crook one usurps others' wealth and spends it on one's wife and children. But the saints advise not to resort to the unrighteous and nefarious deeds even inadvertently, as in the end, it will be the doer alone who will have to face the consequences of his own deeds.
,,Thus by renouncing the false attachment alone, one can become devoted to God. So long as one does not cast off the ego sense or 'Me and Mine', it is difficult to free oneself from the bondage of attachment and illusion. To develop detachment, one has first to withdraw one's attention from all sides and to concentrate it on one's aim. It is only then that one can be capable of concentrating on Sadgurus Shabad or NAM'. The Great Saint, Shri Kabir Sahib, has said:
Even the most wise are swept away by stream of attachment and illusion. As a fish, which swims against the current of the stream, the 'Surat' must also be trained to ascend to the higher spiritual realms with the help of Sadguru's Shabad. It is only then that one is able to renounce attachment and illusion, and one can be devoted to God. The same advice was tendered by Lord Krishna to His dearest friend, Arjuna.
Similarly one day in His moods He observed:
'At the time of death, with a view, that the dying fellow may attain salvation and die a virtuous death, he is shown an earthen lamp (deepak). If this practice alone could get him salvation, then where was the need for
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further charitable acts like alms-giving etc., to be performed in his name after his death? The charitable acts are performed, so that the man concerned should get food and may not starve in the other world. Many a time it happens this way also that the man dies under such circumstances that even the earthen lamp cannot be shown to him. In such cases, it is generally believed that the death was untimely, and his remains are taken to Gaya Ji, where 'Pind' is donated in his name. Frown this it is inferred that salvation is attained by the dying man if an earthen lamp is shown to him, while untimely death (Akal mrityu) can be transmuted into a virtuous one (Sad-gati) by donating 'Pind' at Gaya Ji.
The real import is that the lamp which confers salvation upon man is within. The outer lamp Only symbolises to see the inner light that one must learn the technique from a living Saint Sadguru' and having got oneself initiated by Him, Should practise -NAM'. By practising meditation, one can see the inner light. The only purport of showing the outer light (deepak) is that at the time of death, if his conscious had gone Out to some outer object, then by seeing that light, he may direct his conscious to the light within. But one, who has neither learnt the art of Yog-Abliyasa' nor got oneself initiated into 'NAM' by the Sadguru', how can one know its real import? With this object in view, the ancient Rishis started this practice; but now, it has become a matter of rituals alone and it is believed that if the lamp was shown at the time of death, the fellow attained salvation-what a fallacy!
It is slicer ignorance and wholly untrue to get arrested by the notion that salvation can be attained after death alone. If merely, the showing of the earthen lamp could get salvation for the dying man, then there was no need for him to practise meditation, keep fasts, give alms and
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perform other charitable acts. Everybody would have attained salvation according to this custom. But salvation is to be attained in this very life by controlling the desires, and realising the self within through meditation. This is real salvation and a Jeevan-Mukta' (a liberated soul) is he, who has witnessed the inner light during his life-time.
What an easy way has been suggested by the ancient Rishis and Sages! But it is painful that the people have given different meaning to it. So long as one does not see the inner light, which is also called Shiva-Netra' or DivyaDrishti', one cannot attain salvation.
For this very reason, the Saints always exhort the man to wake and realise the mission of his life. He is further advised by them to obtain NAM' from SADGURU and by practising it, should see that light within, so that he may attain salvation (the highest state) by gazing at the inner light at the time of his death. This is the real import of the exhortations of the saints.
The devotees of Tal served the devotees who had come from outside, with full affection and attention. The names of prominent devotees of Tal, who had entrusted themselves alongwith their families to the Master, have already been given among those from N. W. F. P. Besides them there were many more who served the Master very enthusiastically. Even after two and a half months' stay of the Master at Tal, the devotees of Tal were not at all agreeable to His departure. But the Master left them weeping and proceeded to the Punjab for the propagation of spiritual work. From Tal, the Master went to the towns of Bhakhrewali and Chakbandi in the Punjab and blessed the devotees there for a few days. Shri Sadguru Dev Maharaj Ji, the Third Master, came along with the devotees from Sind for the Second Master's Darshan' there, and requested Him to visit Sind. The Second Master granted His request and left Chakbandi for the Sind province.
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In 1926 A. D_ He visited Sind and benefited the devotees of Lakhi, District Sukkur, as well as those devoted persons, who had come from Bichariji, Qasim Khanpur, by His Darshan'. He made them bathe in the holy waters of His spiritual discourses. The Second Master, realized that the practical life of His great devotee (the Third Master) was yielding a great influence on the devotees of Sind. His own visit resulted in providing a fresh incentive. The devotees used to come to see Him from distant places, caring neither for their rest at night nor about the day's work. Like the bird Cliakaur' they were always eagerly waiting the Master's 'Darshan' to be thrown open, so that they could quench the spiritual thirst of their eyes. The Master felt happy inwardly at their so deep a faith. The depth of the loveful Bhakti attained by the devotees of Sind by the grace of the Third Master, was now being reflected in its true ecstasy in the presence of the Second Master. The devotees were so much drunken with the nectar of the Second Master's 'Darshan' that it had become impossible for them to bear His separation even for a moment. BLit the Second Master could riot stay for long at one place. When the Second Master expressed his desire to return, the devotees persistently requested Him to stay oil. The Master observed:
"Are you not having My Darshan' daily here?' By so saying, He meant to indicate towards His own image, Shri Swami Vairag Anand Ji Maharaj-the Third Master. After that, He consoled the devotees with a promise to return to Sind soon, and left that province.
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Delivering spiritual discourses at various places, He returned to Chakauri Sant Ashrama'. Instructions were issued that the Mahatmas and devotees from all the places should come to Chakauri for celebrating 'Vyas Puja'. Devotees from Sind also came there to have His Darshan'. They saw that it was the Second Master who was worshipped there and that every work was being done in His name. One devotee, named Nevand Ram, expressed a doubt that the Third Master was getting His own photograph worshipped in Sind. The Second Master observed,---Who is so powerful as to do all this by himself? He is doing all this with My permission. There is no need to raise any doubt about it. I wish it to be done like that." That devotee begged pardon and sat down. As a result, when the latter returned to Sind, he began to serve the Third Master all the more, and abide by His instructions with more faith and determination.
Thousands of devotees came to benefit themselves by the Second Master's Darshan'. Throughout the day, Mahatmas and the deserving souls availed themselves of theopportunity to hold special consultation and spiritual conversation with the Master. Darshan' was thrown open and spiritual discourses were delivered for all, from 8.00 P.M. to 2. 00 A. M. Sometimes the spiritual discourse continued till 4. A. M. even. Many devotees made requests to the Master to bestow on them the Sadhu's garb. He would confer that garb on the most devoted and faithful ones. This aroused the jealousy of the jealous, which led them to think as to how so many people were coming there without any advertisement and publicity and were becoming detached from their families by adopting the Sadllia's garb. They little thought that the candle never sends messages to the moths that it was burning at such and such place, and they should, therefore, come there to sacrifice themselves. The moths are themselves anxious to burn themselves
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on the lighted candle. As in rainy season moths are seen in huge numbers, hovering round a burning candle, similarly the devotees were being drawn towards the feet of the Second Master. Somebody asked, "Wherefrom so many people are coming?' He replied, "This is the power of Shri Pararnhansa Dayal Ji. It is all due to His blessings." Still the jealous people could not tolerate it. They started making false propaganda at every place against Him. On seeing proper food arrangements in the common free kitchen for all the people, they said that the Master knew the art of alchemy. Others said that He had a currency note printing machine. But they were not wise enough to understand that the Saints are the Lords of the world. Some people opposed the conversion of the devotees to sadhus, but the Master had absolutely no worry about all this. As with the rising of the sun, darkness itself disappears, similarly His spiritual discourses automatically put the ignorant ones on the right path. When some Mahatmas conveyed to Him all what was being said, He observed:
Keep the critic nearer, by providing him a room in your own courtyard. He makes you clean without applying soap and water, as he does all this by his natural temperament.
What He meant was, that the critics simply served Him. That was the way, how the importance of truth, knowledge, renunciation and detachment, as well as reputation of the Master was to spread with greater speed. On the other hand, the position of the devotees was that some of them lay prostrate at the feet of the Master continually for two days; requesting Him to bless them with
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sadhu's garbs. He blessed only a few of them with the sadhu's garbs, whom he considered fit and deserving. The scene of persistent requests was like this:
Oh Thou, the treasure of kindness, be kind to us. We the humble beggars are at Thine door. We have been committing sins all these lives, now awaken our dormant destiny. We are lying prostrate to get our mistakes forgiven. Oh, the kind One! Cast a glance of kindness. By making us sadhus, mould our mind. We are making these requests at Thy feet. Kindly accept them.
Whatever type of person came to Him, the Master made observation according to his temperament. The doubts of a person were dispelled by His Darshan' and spiritual discourse. All this was a common play for the Master, Who was Omniscient, Omnipresent and Omnipotent.
Once there arose a doubt in a person's mind that to renounce the colourful world and to be detached was most difficult. But all those, who came to this Great Soul, became detached. How strange that was! To witness it personally, he came to listen to the spiritual discourse, which was already going on. After the discourse was over, the Second Master held that person's hand in His own. That person was wearing a golden ring on his finger. The Master observed,"If after some days we make you
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experience that this golden ring was made of dust, what would you do?" He replied that if it appeared to be made of dust, he would throw that away. The Master said that similarly if under the influence of spiritual discourses, the devotees felt that the colourful world. which appeared to be glaring like gold, was nothing but dust, how could they remain attached to it? On hearing such a soul-stirring sermon the veil of illusion was lifted from his eyes. Impressed by His ,Darshan' and Satsanga, the power of discrimination awakened ill him. He admitted his own mistake before the Master and got himself initiated by Him. Thus the Second Master made the devotees bathe daily in the Ganges of His spiritual discourses and made the wish of Shri Paramhansa Dayal Ji Maharaj, fulfilled.
Then the Mahatmas of various Ashramas in the Punjab, who had been earlier sent there by the Master for spreading the mission, prayed that He might kindly pay visits to those Ashramas also to benefit the devotees there. According to their request, The Master paid visits to sonic of the Ashrarnas in the Punjab from 1927 to 1929 A. D. and permitted a few more Ashramas to be built in that province. These Ashramas were: Bliakhrewaii, 45 Chak, Bhureki, Pagala, Rasalewala, Salam, Gandhowal, Satrah, Kotli Mohammad Sadiq, Hakal, Baike, Vancki-Tarar, Kotli Suratmali, Pathri Tal, Sadguru Nagar (Kabra Krishan Pura), Basoli, PippalBhutta, Dela Chathha, Bhabra, Mirza Kabarpat etc. which were visited by Him, and the devotees were benefited by the spiritual discourses of the Master. Several devotees carried various types of thoughts in their mind to the Master. He used to deliver spiritual discourse in such a way that those persons never felt the need of any more elucidation on their doubts. In other words, whatever problems they had
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In their mind, were solved through His satsanga automatically.
Once a thought arose ill the mind of a Sub-Inspector of police at Kotli Mohammad Sadiq that if the Master believed in Gurbani, and talked to him of His own volition, he would be convinced that He was the perfect Master. So he reached the Ashrama alongwith other devotees. The Master delivered His spiritual discourse there. When it was over, He called the S. I. Police nearer and said,---Whatdo you do as a Sub Inspector of Police?" He humbly replied, ,,Oil, Kind Lord! Whatever is the duty of a S. I. Police, I do that. Our duty is to catch the thieves and dacoits to punish tliem." The Master said, "If some Government Servant connives with the thieves, what punishment should be accorded to Him?" The Sub inspector replied that whatever punishment was accorded to the thieves, would also be given to him. He could not be excused ill any way according to the rules of the Govt. The Master smilingly observed,Well,you are also conniving with the thieves. Suggest a punishment for your ownself." The Sub Inspector got perplexed and was inwardly thinking that when lie)lad never committed any theft how did he connive with the thieves? Just then the Master Himself kindly observed, ---Manis sheltering five thieves within, namely, lust, anger, greed, attachment and ego. Thoughts of the mind are their army, and the mind is their chieftain. You are not only conniving with the thieves, but also with their chieftain too. Being associated with them all, you are thinking that you have never committed any theft. They are deceiving you every moment. We, the Saints are the officials of the Government of Nature. We warn you to be cautious against them, otherwise you will be punished by the Government 'of Providence. It has been said ill the Gurbani also:
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The city is full of the thieves like lust and anger. Seek the company of a Sadhu to destroy them.
The S. I. was a believer in Guru Granth Sahib. On hearing the sermon from Gurbani, he bowed to the Master and begged pardon. Having laid open his heart before the Master, he prayed for initiation, Who blessed him accordingly. Thus the Master was spending every moment of His life in spiritual uplift of the people. He was benefiting one and all by His spiritual discourses.
Once the Second Master made certain observations in the company of six or seven Mahatmas at Pippal Bhutta, in District Jhang. He said,---One,who does not act according to the instructions of the Guru, his Bhakti is in accordance with his own mind. The foremost duty of the devotees is to obey the Guru. Mere listening to the Guru's discourse does not mean obedience to the Guru. It really means that he should inwardly ruminate over what had been said. How can one, who has sought shelter at Guru's feet, but does not learn obeying him, have a peaceful life? One, who is bound by the instructions of the Guru, will be liberated and one, who does not readily bind himself by the behests of the Guru, will be a slave of the mind. One, who does not abide by the instructions of the Guru, shall have to repent. Sant Dadu Dayal Ji says:
If a disciple does an act, which is forbidden by the Sadguru, how can he save himself from 'Kaal'? As the water spreads in all the directions, when a dain is breached; so he will be surrounded by 'Kaal' on all sides, wherever he goes.
Pararn Sant Shri Kabir Sahib says:
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If one ignores the teachings of the Guru and disobeys Him, he will be deprived of the 'Shabad' and Guru's protection. He would be dragged by 'Kaal' and nobody would come forward to save him.
Therefore, the duty of every devotee is to obey the Guru. This, in reality, is the aim and ideal of GuruBhakti!"
During these travels the Master paid a visit to Madhya Pradesh also. He came to Gwalior in 1929 alongwith Mahatma Sat Vichar Anand Ji. Having surveyed some land of Shri Anandpur, He soon returned.
In January, 1930 A. D. Shri Sadguru Dev Maharaj Ji, was at Khewra Salt Mandi, Telisil Pind Dadankhan, District Jhelum. Many devotees of N. W. F. P. had come there for His 'Darshan'. Prominent among those were, Shri Swami Beant Anand Ji-the 4th Master, Mahatma SatgUr Sewa. Anand Ji, Mahatma Yog Parkash Anand Ji, Mahatma Yog Ati-na Anand Ji, Mahatma Dhyan Yog Anand Ji, Mahatma Shant Atma Anand Ji, (all of them were then devotees in white robes), Bhagat Dharam Jas Ji and a few more devotees. The Second Master called them near Him and said, ,An Ashrama is to be built in Gwalior state, where the devotees would reside." At that time the said area was only a jungle. He asked them as to who would like to go there for rendering service. All those devotees agreed to go there. The Master told them to think over coolly as they would have to suffer many types of hardships in the jungle. The devotees, however, stated that they were prepared to undergo all sufferings for the pleasure of the Master. Besides them there were ten or twelve more families who surrendered themselves to the Master and sought permission to go to Gwalior State. Thus twenty
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families got ready to go there. The Master said to them all, -All right, get ready. You will be informed, at the right time, accordingly."
Mahatma Shant Atma Anand Ji and Bhagat Dharam Jas Ji were sent to survey the land and were directed to see also the land near Isagarh in District Guna. When they reached the jungles in Gwalior state, they were surprised to see the thick forests and failed to understand as to how the Master had selected that land and how that and land would be made fertile. Even the Government was not capable of converting that hard and rocky land into fertile one.
All the lands in the Districts of Gwalior, Shivpuri and Guna, which were on sale, were shown to them by the state authorities. At some places, there were mountains, at some other, the land was rocky, while at other places, there were thick forests. Water was not available anywhere. All this was conveyed in writing to the Master. A reply was received from the Master that leaving all other places, they should only survey the land near Isagarh (where now Shri Anandpur is situated). When they reached those forests, they did not approve the land at all, as not a drop of water was available there. The state employees said that a well would be dug there on behalf of the state. Mahatma Shant Atrna Anand Ji and Bhagat Dhararn Jas Ji wrote full details about that to the Master that there were jungles and jungles alone, that the land was and and stony and Isagarh was at a distance of three miles from there. The lands available in District Gwalior and Shivpuri were a little better than that, because some vegetation was possible there, water was also available and the city was also nearby. Soon came the reply from the Master that the land near Isagarli was to be purchased. Thus the decision to purchase that land was taken. The boundaries of Shri Anandpur, Shantpur and Kulwar were got marked
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by the state authorities and a written request was sent to the M-aster to kindly arrange for sending money to Gwalior (Lashker) to be paid as advance deposit. The 4th Master and Mahatma Dhyan Yog Anand Ji came to Gwalior with money. Mahatma Shant Atma Anand Ji and Bhagat Dharam Jas Ji also went to Gwalior. Advance deposit was paid on 4th August, 1930 A. D. and the possession of all the three places was taken. After taking the possession, Mahatma Shant Atma, Anand Ji stayed there for looking after the land. All others went back and gave a detailed account of the land to the Master. Thus seven months were spent in purchasing and taking possession of these lands. The families at Khewra Salt Mandi, who had offered themselves to the Master to go to Gwalior State, were informed through letters that they should get ready to go there. Two families, one of Mahatma Yog Atma Anand Ji (in Bhagata's dress) and another of Bhagat Dharam Jas Ji left Lakki Marwat on 18th August, 1930. A. D. and reached there on 21st August, 1930. After that. some more devotees came there under instructions from the Master. All the people of the neighbouring areas were surprised, as how the Saints and Mahatmas would develop that land. This surprise has now been converted into reality before all.
Three chaks, Shri Anandpur, Shantpur and Kulwar had been purchased on 4th August, 1930 A. D. After some time the chaks of Sukhpur, Tukneri and Dayalpur were also purchased from Gwalior State Govt., after paying the deposit money and their possession was also taken. The land of all these chaks was and and unproductive. Besides these, another chak namely Shakkara, which was inhabitated, was also purchased from the Gwalior State Govt.
The Second Master made Shri Swami Beant Anand Ji Maharaj (then in Bhagata's dress) the head of the residents
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there and instructed Him to arrange for the fulfilment of the needs of the protected families, who came to live there. lit 1931 A. D. the Second Master was at Bhakhrewali. Shri Swami Beant Anand Ji Maharaj, (with the Master's permission) came there for His Darshan'. Here the Master conferred on the former the Sadhu's dress and gave him the name of Swami Beant Anand ji. The Master had entrusted sufficient work to Him, which He performed to the best of His ability. The Master used to address Hint very affectionately, saying,---Heis really limitless. He is the real gem of the Durbar. He is a piece of My heart." The 4th Master in the times to come, proved, what His name indicated. There was neither a limit to His kindness nor to His greatness. At His request, the Second Master paid a visit to Shri Anandpur.
Till then, only a portion of land at Shri Anandpur was cleared and thatched cottages had been built there. Means of communication were as rare and difficult as the means of fulfilment of physical needs. In the rainy season those cottages were generally swept away by rain water and often strong winds (gale) carried away the roofs also. The devotees, who had come there from outside, placed all those difficulties before the Second Master. He assured them all that gradually everything would be improved there and that there was nothing to be afraid of. Thus having reassured them and after staying there for a few days, the Second Master returned to Cliakauri Sant Ashrama' for satsanga work. During this travel He visited Madhya Pradesh and Uttar Pradesh, and returned to the Punjab.
The number of persons Surrendering themselves completely to the Master was increasing day by day. On their request, whomsoever He considered fit and deserving, bestowed with the Sadhu's dress. His actions were beyond the comprehension of human intellect. What He used to do
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is difficult to describe.
On the request of the protected devotees, the Second Master again paid a visit to Shri Anandpur in 1933 A. D. He permitted the devotees from outside to come and have His 'Darshan' there. The devotees started pouring in. Only one room, made of stones, was there for the Master. All others were cottages. Then Agriculture Minister of Gwalior State, Shri Bapu Rao Panwar, also came for His ,Darshan' at that time. He said, ,Maharaj! Even the Govt. found itself helpless in developing this land and a number of persons who had purchased it, have gone away disappointed. How will you arrange for its development and inhabitation? It is an and land full of thick forests." The Master observed, ---Heremango trees will swing in place of 'Dhaak'. There will be parks and gardens all round. Residential buildings, hospitals, schools and pacca roads will be constructed here.. There will be a tank here, whose water will be carried by the people in bottles. It will be a place of pilgrimage. There will be many more things also here." On hearing this, the Agriculture Minister bowed to the Master. He thought inwardly that the deeds of the saints were superhuman and it was difficult for the human intellect to understand them. The Third Master, during His own period, made the prophecies of the Second Master a reality and subsequent Great Souls of the times are accomplishing the remaining task. The Second Master benefited the devotees by His Darshan' for some time at Shri Anandpur. Having instructed the devotees of Shri Anandpur to develop the land through hard labour, the Second Master left for the propagation of spiritualism to other places. The detailed mention of the developments of Shri Anandpur has been made separately tinder the caption Shri Anandpur Satsang Ashrama.'
It is difficult to record as to how many places were
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visited by the Master in one year. Sometimes He stayed at a place for two to four months continuously according to His sweet will and sometimes He would take a round of all the Ashramas in the Punjab, N. W. F. P., and U. P. within a short period of four months. The head office of all the places was 'Chakauri Sant Ashrama'. After travelling far and wide, He always returned to that Ashrama.
Once He was taking a stroll outside in the courtyard which was adjacent to the Satsanga Hall at Chakauri. Mahatma Roshan Anand Ji and a few other Mahatmas were also with Him. He was making them understand as to how a person could progress speedily on the path of Bhakti. Just then he happened to see a few grains of wheat lying on the ground,
The greatness of a Great Soul of the times lies in the fact that while emphasising some aspects of nature, He explains it in such a simple way that even the common mail can understand it easily. Pointing out the grains of wheat lying on the ground, He explained to the accompanying Mahatmas that those grains were very few in number and many people had passed by them. They too must have seen these grains. But thinking them of insignificant value, they paid no attention to them. If someone collected these grains and took them to the common kitchen (langar) and mixed them with heaps of wheat there, how great would have been his acts of devotion? He would in fact become a gem.
Continuing, He observed that similarly the more faithfully the devotees served the Durbar, the more they would progress on the path of devotion to God. Every devotee of the Durbar should consider it his own home. As one keeps everything of one's house carefully, so every devotee should take care of everything pertaining to the Durbar. He should not show the least indifference in doing
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it. If he showed carelessness even once, his mind would deceive him again and again and lead him to retrogression. To be sympathetic towards the Durbar, is to be sympathetic towards one's own self Thus the devotee could progress on the path of Bhakti very quickly. The Word' and instructions of the Sadguru alone were the real wealth of a devotee. These alone could save a person from his spiritual fall from time to time. The Sadguru always cautions the devotee according to the needs of the times. Then Mahatma Roshan Anand Ji in pursuance of the Master's instructions, collected those grains of wheat and took them to the kitchen.
How sympathetic are the Saints and the Great Souls towards the human beings! To caution a devotee from time to time, to be kind to him ignoring his weaknesses and to save him from. the clutches of illusion and death, are its Substantive proofs. By undergoing numerous sufferings themselves, they put the common man on the right path. They remain busy day and night in uplifting others, despite the odds of winter, summer and rainy season. They do not care at all for their physical comforts. All, what they say, carries a deep significance. Even now they continue to deliver spiritual discourses all the time so that the people, who are caught in the snare of illusion and death, may liberate themselves. They help the people in attaining their real aim of life, so that they might get peace and happiness. This is the real purpose of the incarnation of the Saints and Great Souls from time to time. However, their daily routine appears to be like that of a common mail.
From 1931 A. D. to 1934 A. D., the Second Master continued to benefit the people of U. P., N. W. F. P. and Punjab through His spiritual discourses. Meanwhile in 1934 A. D., He summoned Shri Swami Vairag Anand Ji
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Maharaj, the Third Master, from Sind to Cilakatiri Sant Ashrama' and observed that the arrangements at Shri Anandpur were also to be looked after by Him (the Third Master). On getting these orders, the Third Master went to Shri Anandpur, stayed there for some time and after making necessary arrangements, went back to Sind with the permission of the Second Master. In Sind, the Third Master ruled the heart of every devotee. The Second Master had promised the people of Sind during His earlier visit that He would come again. Accordingly He again visited Sind in 1934 A. D- at the persistent insistence of the devotees of that place.
This time the Second Master mostly asked the Third Master to deliver spiritual discourses, but sometimes when the Second Master wished, He revealed to the devotees, the deep significances, while discussing minor issues, which brought them satisfaction, contentment and happiness. Thus, once He made some revealing observations about Mahatma Sukh Atma Anand Ji, which not only enlightened Mahatma Sukh Atma Anand Ji, but also provided an opportunity to other Maliatmas to listen to the uplifting and comfort-giving words of the Great Soul. Mahatma Sukh. Atma Anand Ji has described this event as given below:
I still lived in my own home as a devotee (Bhagat). My elder brother, Mahatma Nij Anand Ji, was a very faithful devotee of the Second Master. But physically he was blind. When the Second Master paid a visit to the Ashrama in the city of Lakhi District Sukkur in Sind, I went there for His Darslian' alongwith my brother at his instance. When I glanced at the graceful face of the Master, I forgot myself After having Darshan' of the Master and listening to His Satsanga', I got busy in service in the Iangar, like other devotees. My heart was full of
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faith for the Master. I firmly asked my elder brother to request the Master to bestow sadhu's garb on me. At first my elder brother put several questions to me saying that to renounce the world was not an easy task, because on this path one had to undergo many Sufferings etc. I gave only one reply that one's mind gets controlled with the blessings of the Sadguru. On seeing me firm, my elder brother conveyed my request to the Master."
The Master was staying in a room on the first floor of the Ashrama.' Some Mahatmas were also, sitting at His feet. My brother called me from the kitchen and made a request to the Master, that I wished to live under His protection in sadhu's dress and thus serve the Durbar. On hearing this, the Master started His discourse. Just then I reached the room and having paid my respects stood along the wall on one side. I heard the Master speak, -Mahatma Nij Anand Ji! Is your younger brother also blind?' My brother replied, -Maharaj! His eyes are all right." The 'Master again Himself asked the various Mahatmas whether they all' had seen Mahatma Ji's younger brother and whether he was blind? All the Mahatmas replied, ,,Maharaj! He serves in the langar 'with great, devotion and has a normal eyesight." The Master asked my brother whether, he had put me on the path of Bhakti or I had shown him the Way. Mahatma Ji replied, ,Lord! He had gone astray. He came with me for Darshan' and now he has seen the way." The Master said, If he had forgotten the path and saw it with your help, how can he be one with. eyes. Because:
If he had eyes, how could he forget the path. He will get eyes now.
The Master then asked all the Mahatmas to repeat the following sliabad' of Gurbani:
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Oh, Nanak! The blind are those, who have been separated from the Master. Those, who remember the Master, are not blind, though physically they may be so.
Only the gross matter can be seen by the physical eyes. It is only on the opening of the inner eye that one can see the worldly things in their true colour. One cannot see the inner things with the outer eyes." Having said all this, the Master again questioned the Mahatmas whether Mahatma Nij Anand Ji was the person with eyes or his younger brother, Bliagat Mehar Chand? All replied that Mahatma Nij Anand Ji had got the inner eye and therefore, in reality, he was one with eyes.
After this Bhagat Mehar Chand Ji lay prostrate at the feet of the Master and requested for granting him protection and Sadhu's dress. The Master mentioned a number of obstacles in that path, but on seeing him determined, the Master granted him the Sadhu's garb after he had served as a bhagat for some time. The Master gave him the narne of Mahatma Sukhatma Anand Ji. Mahatma Nij Anand Ji had one more Younger brother, who also took to this path along with him and started serving the Durbar with full devotion. The Master made him also a sadhu and gave him the name of Mahatma Nitya Sukh Anand Ji. Even now these two brothers continue rendering service to the Durbar.
Thus the Master blessed the people of Sind several times by revealing deep significances during the course of His discourses, when he so wished. He granted protection to several devotees there to live in and serve the Durbar. He also granted Sadhu's dress to several deserving devotees at their requests.
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The Third Master had made the people of Sind deeply interested in devotion to God. They'were all coloured in the hue of Bhakti. The festival of Deepavali was at hand. The devotees requested the Second Master to celebrate the festival of Deepavali in Sind. The Second Master agreed to their request and celebrated that f(!stival there. His stay inspired many to take to the path of devotion. The eagerness of the devotees to have the Master's Darshan' knew no appeasement. Some of them grew so enthusiastic that when the Master went for an evening stroll accompanied by the Third Master, they shouted slogans of victory (Jaikaras) in His name. The Second Master felt inwardly very happy on seeing them in that ecstatic mood. The devotees of Sind gave Him a tumultuous welcome, wherever He went. The Master stayed there for some time to bless the people with His 'Darshan' and spiritual discourses and then left for other places to awaken the people to devote themselves to Bhakti.
At this stage the devotees of Shri Anandpur sent letters to Him, requesting Him to pay a visit to Shri Anandpur. The Master granted their request and came to Shri Anandpur, in the beginning of April, 1935 A. D. By that time, the devotees of Shri Anandpur had developed sufficient land there for cultivation and inhabitation. That year the festival of Vaishakhi was celebrated at Shri Anandpur. Groups of devotees came from N. W. F. P. and the Punjab for His Darshan'. Those days, it seemed to the devotees of N. W. F. P. and Punjab that to come to Shri Anandpur was like going to a foreign country, because the means of communication were not easy. They had to travel at certain places by buses and at other places by bullock carts, while at some places they had to walk even. Some pieces of land at the chaks too had been cleared and cottages of `reeds and grass had been built. On the Vaishakhi festival the Third
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Master also came to Shri Anandpur from' Sind.' Before the Third Master left Shri Anandpur, He was asked by the Second Master to survey the whole area under His (Third Master's) control. Since He knew the future, He was making this observation, because later on 'the Third Master was to* develop the whole of Shri Anandpur. The Third Master complied with the instructions.
I The devotees of the Punjab made a request to the Master to proceed to the Punjab. At the time of His departure to the Punjab, the devotees of Shri Anandpur surrounded the car and lay prostrate in front of it. They were eager to keep the Master there for many days more. The Master then sent for a Palang' (cot') and sat on it. On the one side the driver, Bhagat Harnam Singh Ji (later Mahatma Pooran Shardha Anand Ji) had brought the car at the gate and on the other; the Master was blessing the devotees with His Darslian'. All the devotees were drinking the nectar of His Darshan. The Master then said, -I have to live 'now at one permanent place. I am now standing in the midst of the road. My residence is also in the middle and shall continue to be."
In other words He was indicating that the seat. of the Sadguru is enshrined in the heart of the devotees. Secondly, the centre of Devotion to God and spiritual uplift, Shri Anandpur, in Madhya Pradesh, is in the heart of India. Therefore, the devotees from all sides would be able to benefit themselves by acquiring spiritual knowledge there. He then asked the devotees to carry His palang (cot) near the gate. On reaching the gate, He sat in the car, left for the Punjab after blessing Shri Anandpur and its residents by His Darshan' for the last time and at the end of the travel, reached Chakauri Sant Ashrama'.