Back to Content

The 'Paramhansa Advait Mat' Book
page 229-287

These pages are about Sarupanand,
claimed have been the guru of Maharaji's father, Shri Hans.
Sarupanand is generally  referred to here as 'The Second Master'.

• page 229 -A Few Glimpses
• pages 244-247 contain reference to the succession of Vairag Anand from Sarupanand
• Shri Nangli Sahib
• Merger Of The Finite Existence into Eternal
• Observations Made By The Second Master

p229

A FEW GLIMPSES

1. Once the Second Master, accompanied by a band of devotees was going to some village from Bekikhurd, District Gujranwala at their request. On the way, they had to pass through the forest. Mahatma Gur Darshan Anand Ji and about ten or twelve more Mahatmas were also with Him. The green grass and the pleasant atmosphere of the forest attracted Him so much that He alighted from His horse and made Himself Comfortable on the grass. Nearby, the work of canal Sem' was in progress and about fifty to sixty labourers of some other state were at work in that connection. They were taking their meals during the recess. After sometime they all came to the Master, and lo! The Master started blessing them in their dialect. All the Mahatmas were surprised, as to in which language the Master was delivering His spiritual discourse and from where did He learn that. The Mahatmas and devotees were quite foreign to that dialect, but the labourers, being familiar with the dialect, had gone into an ecstatic mood on hearing His discourse. Nothing remains unknown to the Masters, as they are the Masters of all Knowledges and Sciences. After some time, the labourers echoed the atmosphere with the Jaikaras slogans of victory of the Master, and felt. extremely grateful on having His Darshan'. Having made them drink the nectar of spiritual knowledge and His Divine Darshan' the Master proceeded further. The Mahatmas said to each other that there must be some relation of earlier, births between the Master and the labourers and for that reason the Master had Himself stopped there.

2. Bhagat Thana Ram Ji was a resident of Lakki

p230

Marwat, District Bannu. Once he suddenly got ill, and did not recover despite all medical treatment. The disease having reached a very crucial stage, the doctors lost all hope. Bhagat Thana Ram Ji narrated that when in his last breath he remembered the Second Master, he saw that the Master was sitting on a golden throne in pearl white robes and said, Get up, have no fears. You have yet to serve the Durbar." Bhagat Ji was still in that dreamy state when suddenly the golden throne and that Divine appearance disappeared to an unknown place. As soon as he opened his eyes, he saw his family members weeping, taking him to be dead. But he himself felt a little better than before and gradually got completely Cured. Afterwards Bhagat Thana Ram Ji thought that he had regained his health because of the Master's blessing and, hence, he should physically serve the Durbar for the rest of his life. The main duty of a devotee is to mould his life according to the behests of the Master. He, therefore, entrusted himself with all what he had to the protection of the Master and started serving the Durbar with full devotion. The Master granted him the Sadhu's dress and named him Mahatma Dhyan Yukt Anand Ji.

3. Once, while at Pippal Bhutta, District Jhang, Shri Sadguru Dev Maharaj Ji was conversing with some of His followers, a devotee presented himself to Him, lay prostrate at His feet, and begged to be pardoned for having violated the rules of the Durbar, and transgressing the wishes of the Master. The other devotees when they saw him begging forgiveness and after having known the nature of his fault, seven or eight from amongst them, suggested to the Master that he deserved punishment, so that others may learn lesson from him and be careful in future.

The benevolent Lord kept quiet for a few minutes

p231

and then asked them one by one, ,What punishment do you suggest for him?' Everybody in turn, gave his suggestion according to his intellectual knowledge. Some suggested that he should be asked to clean all the utensils of the langar (free community kitchen) in addition to his routine duty; another fellow suggested that he should be ordered to work the water-pump the whole day to irrigate the adjoining park, and yet another devotee suggested that he should be made to sweep the entire Ashrama. Thus the eight devotees placed their own individual suggestion before the Master.

A wave of mercy surged in the mind of the all merciful Master. He made those eight devotees stand on one side and that devotee, who had transgressed the rules, on the other side. The Master, then pointing towards those eight persons remarked, "All of you have proposed some punishment for another according to Your intellect. But first consider, that the service of this noble and Supreme Durbar, for which even the gods and goddesses in heaven also yearn, and which one attains only if one is lucky enough to be born as a human being, that rare opportunity of service, in your opinion is a punishment. Such a punishment imposed on this devotee (the offender) will only enrich him and he will be the possessor of innumerable wealth and jewels of Bhakti. Then in what way do you think him punished? Remember that service (Sewa) rendered to the Durbar is a priceless boon, but you have declared it as punishment-this is upto where your intellect has progressed and is the limit of your knowledge.

Continuing, the Master observed, "He is repenting for his folly and has come to seek forgiveness. The Saints are very tender at heart, so. they do not care for these petty faults and offences. He, who seeks mercy and forgiveness whole heartedly, the saints temperamentally being merciful, forgive him, and as such, he is now

p232

pardoned. In his place, you all are punished in this way: the way the saints consider as real punishment is, that the period of punishment 'suggested by each one of you for him, for that very period you should not touch any work of the Durbar, and meals will be served to you at your seat."

These words of the Master served as an , eye-opener for them. They all fell prostrate at the feet of the Master and begged pardon -of Him. For a while, the merciful Master smiled, and then observed, " In reality the greatest punishment considered in this Durbar is to debar one from rendering service to the Durbar, rather than to penalise him with additional work (Sewa). It would be a great luck for him if he is asked to do more work of sewa, because that would bring him innumerable wealth of Bhakti. He would not be a loser in any way. The Lord feels pleased with those who render more and more service

(sewa) to the Durbar, and if one gets an opportunity of such a chance, then the Lord only knows how much wealth of Bhakti He would bestow upon him.

According to the innate nature of the Saints:

When the saints feel pleased and are in their moods, they can transform a drop of water into a river or a pauper to a monarch.

Continuing, He said, " It is to be remembered always that the sewa or service rendered to Sadguru is such a wealth, that even the collective wealth of this world is insignificant in comparison to it."

The devotees repented for their indiscriminate suggestion and tendered their apologies again and again. The benevolent and merciful Master forgave them all. Factually, the intellect of a commoner, fails to grasp the

p233

deep meaning conveyed in the sayings of the saints. No doubt, the wisdom of the Saints is ineffable, unfathomable and inexpressible.

4. Once some devotees of Teri sent a letter to the Master mentioning therein the scarcity of drinking water and stating that there was no tank or well there, from which water could be had easily, which now had to be fetched from 'Toi' stream at the foot of the mountains. So the people of that place planned for and sought the permission of the Master to construct a tank, where water could be brought and stored through pipes to be easily available. The Master got a reply sent, "Just possible, you may have to leave Teri soon. We have already made arrangements for you."

It is difficult for human intellect to understand the prophecy and the indications of the Great Saints. Such statements prove true at the proper time. Those words of the Master, were indicating that they might have to leave Teri soon, because of the future partition of the country. The words, that He had already made arrangements, meant that by the establishment of Satsang Ashrama at Shri Anandpur, the Master had already arranged provision for the devotees, so that the devotees might not forsake the path of spiritualism.

For nearly sixteen and a half years the Second Master blessed the people with His spiritual discourses by travelling from place to place. In 1935 A. D. or 1992 B. K. the Master was at Chakatiri Sant Ashrama', where He sent for all the Mahatmas and those concerned with management and made them stay there for four and a half months. The number of Mahatmas then was about eight to nine hundred. After some time, the devotees, from outside places, sent many letters requesting the Master to send back the Mahatmas for preaching, but He did not accord any such

p234

permission. A great secret was hidden behind it. He desired to reveal the secrets of spiritualism to the Mahatmas during their stay at the Ashrama and so He did. No day went by, when the Master did not deliver spiritual discourses. Such discourses are the real wealth of the devotees. Whenever one recalls the sayings of the Great Souls and rurninates over them, one can release oneself from the clutches of death and illusion. Out of those spiritual discourses a few are given below, so that by reading and contemplating over them, the readers might benefit themselves.

One day the Master observed:

'Whenever anyone stays at another's house as a guest, the members of the family (hosts) in that house, 'show great regard towards him. They serve him food in very good utensils. A neat and comfortable bedding is provided to him for rest. Tasty and good food is cooked for him. All the essentials of daily life are provided to him. The guest also, considering himself a stranger, (toes not attach himself with any of those things, because, he knows within that neither the house, nor those things belong to him. In this way, he lives in that house respectfully and the host also accords him cordial welcome and happily bids him farewell when he departs. But if that guest starts attaching himself with the articles of that house and tries to carry them with him or if his nature obliges him to own something in that house stealthily, the result will be that the same person, who was being respected, will meet ignominy In the end those things also will be taken away from him and he will have to pocket only insults in the bargain, and will get nothing except repentance.

Moreover it has been generally observed that when a guest does not consider the host's house as his own and leaves that house after living there for a couple of days or so,

p235

the host extends his courtesy, saying that the house was his own and that whenever he intended to come there again, he should bless that house and will be welcomed heartily. But if the guest considering that house as his own took away something from there while departing, the situation would be different.

The Great Saints, therefore, advise that one should live in this world like a guest. One may use its objects but should not get attached to them. He may bring up children and family members, but should not feel attached to them. His relations with them are only temporary. God has provided everything of human need in this world, but not to attach his ownership to them. Their owner is someone else. If one tries to own the worldly things, and get attached to them, the result would be, that one would meet ignominy while leaving this world. Relatives and the worldly things cannot accompany one after death and their attachment would drag one to the unending circle of eighty four Lac births. Rumination of wealth at the time of death will get one the life of a raptile in his next birth. Similarly one is obliged to take birth in different forms and suffer the consequences of one's attachment. Worldly possessions will have to be surrendered at the gateway of death, moreover, one will have to suffer the punishment by taking birth in lower forms. If one lives in this world like a guest and makes use of its objects without any attachment, one would surely leave this world happily. The ultimate result of attachment with the worldly objects would be:

p236

It is not easy to live unattached to the world, while living in it. The technique is taught only by the Sadguru' of the times. One who has learnt to meditate and control one's mind, will never feel attached to this world even while utilising the worldly objects. His family life also would be of a detached nature. Therefore, it is imperative that every one should meditate, in order to detach himself from the world."

The words of the Master are true when tested on the touchstone of Truth and Reality. Till the end, He continued to preach for the benefit and spiritual uplift of the people, so that they might prosper spiritually by acting on His advice. One day He observed:

Human life is being consumed, with the dawning of the day and setting in of the evening.

Time is fleeting at all cost. One is empowered to do, whatever one likes, in this time. Time never asks anyone to do this or not to do that. The Sun has to emit light, under which one may read any sacred book or pass time by transacting some business or waste it in idle pursuits or sleeping. Man is quite free to act as he likes. The devouts to the Guru in this very life attain liberation and depart from this world with dignity and grace, while the worldly people spend the whole of their life in the vain pursuits

p237

for their mere sustenance and leave this world emptyhanded; while distinguished from them the devotees of the Guru make the best of their life in this very time by resorting to meditation, service of the Master and listening to the spiritual discourses. The Great ones observe:

God has made human form the best among all the eighty four lac forms, because one can meditate and listen to Satsanga, etc., in this very form and not in any other form. Those, who even after having attained this human form, waste their time in appeasing their hunger and in the gratification of the sensual pleasures in this world, they may be said to have forsaken the right path.

For example, two persons went for a stroll to a garden. The owner of the garden permitted them to spend an hour there. One of them ate some fruits and appeased his hunger in that time; but the other fellow went on looking at and counting the leaves of the trees. After an hour, the owner of the garden turned them out. From this it is clear that the one, who ate fruits and filled his belly, made full use of his time. On the other hand, the other person, who spent his time only in counting the branches and the leaves of the trees, gained nothing except repentance, after he had been turned out of the garden. Similarly, the fulfilment of one's desires is like counting the leaves of the trees. Actions performed under the dictates of the mind do not help in redeeming the soul. If the entire life is spent in looking after one's physical body, which being mortal has to be left here in this world, and did not care for the uplift of the soul, one would go empty-handed from here, to be born again in lower forms.

p238

The world is mortal. One, who is born, is bound to be devoured by death one (lay. But there is a lot of difrerence in one's departure from the world and that of another. Those, who are devotees of the Guru and spend their lives in meditation and service of' the 'Master', depart from this world with dignity and grace. But those, who do not resort to the repetition of 'NAM' and meditation, depart from this world tied with the chains, and to undergo eighty four lac births.

Therefore, people Should lead the life of a gurumukh of- devotee of the Guru in this world and should depart from here with dignity, so that their visit to the world Should be fruitful."

One day sonic devotees were busy in doing sonic service. The Master came to them of His own accord, sat down, and observed:

'The time of a Gurumukh (devotee) is very valuable. He is earning the wealth of Bhakti through meditation, set-vice of the Master and by listening to 'Satsanga', which is beneficial here and hercafter. The worldly people earn only that wealth, which has neither come to the world with them nor would go with them in the end. That wealth can only be useful in transacting business in this world, be it in lacs and crores even. The Saints have characterised this worldly wealth as matter or a lifeless thing. But a human being, who is a part of God and is a living-being, charmed by this wealth, has been ensnared in its net. What a great folly indeed! Matter (lifeless) has caught the living-being. With the increase in wealth, anger, attachment and greed also increase proportionately. It is observed that all these vices have overpowered the worldly mail. Thus that very

p239

wealth (a lifeless object), which he accumulated through hardships, has bound him. Saint Tulsi Sahib says

Even if one owns hundreds of crores of rupees and rules over the world from East to West; oh Tulsi! Of what real use will that be, it' one has to die in the end, leaving everything here.

But those. who are gurumukhs and have noble sanskaras to their credit, spend their riches for the welfare of others, and in the service of Sadguru'. and in exchange earn the wealth of Bhakti. Thus, they easily free themselves from lust, anger, greed and attachment. But the worldly people are unaware of the significance of the wealth of Bhakti. Only the gurumukhs secure this wealth. It is, therefore, the duty Of the gurumukhs to keep marching ahead towards their destination.

The Master used to explain the importance of Bhakti in a very simple and easy way, to make it comprehensible by one and all, and His spiritual discourses would penetrate deep into the hearts of the audience. His words carried deep significance. One day He observed:

Name and appearance are artificial and transitory. To love them is to get involved in the wheel of eighty four lacs. If eyes be taken away from them, that is, if no importance be attached to them, then only the one Immortal entity remains. Just as milk and water, when mixed, become one; but by heating the mixture, the water gets dried Lip and pure milk remains. Even so, by putting on the fire of Yoga, the water of falsehood-i.e., the flame and form will disappear and one will realise the soul.

p240

The names of the living beings in the world are assigned to the body. These are all false. The result of attachment to these is undergoing eighty four lac births. These names were given only when the living beings came to this world and will be left here. They can be called forms of illusion also, such as human-beings, animals. and insects have different forms. and Ram, Gopal, horse, mosquito etc. are their names. In whatever form, the soul enters, it adopts its name and appearance. If the name and appearance be ignored, then only the life spark or the soul remains, which is present and is same in every living-being. Being associated with the actions of the mind, it assumed a form accordingly. Devotion to God (Bhakti) and illusion (Maya) have also got mixed up like milk and water. As the fire dries Lip the water in the milk, so the fire of Yoga dries up illusion and the knowledge or Immortal Soul is revealed thereby. Lord Krishna preached to His great friend, Arjuna, in the 4th chapter, 37th shaloka of the Gita:

"Oh Arjuna! As fire consumes the fuel, similarly the fire of knowledge burns all the evil deeds."

This knowledge is acquired only from the perfect saints, which burns the sins of numerous lives. They enable one to realise one's self. All the Great Saints and Mahatmas have preached that this world is illusory. It is not proper to set one's heart on it. Sout alone is one's real entity. Sant Dadu Dayal ji has said:

Oh Dadu! Do not cast lustful glance on this world, for this is all illusion. You should better concentrate on the realisation of the soul.

p241

Do not let this form of illusion bewitch your eyes. It should be looked upon only in a casual way. Let the image of the Master capture your eye-sight. Always keep your eye on goal, and concentrate your thoughts on this most charming entity-the soul; so that having been linked with the soul, your attention might become one with it.

This is possible only, when one acquires the knowledge of the soul from the perfect Master, who knows to discriminate between Bhakti and illusion. When one realizes the soul, one comes to know one's real form. Then one can discriminate between falsehood and truth and perceive this soul in every form. For this reason the

Great Saints observe:

This world is like a shadow of the ghost or a dream. It deceives one soon. Dadu Dayal Ji says that one should not forget that it is not a reality. If human being is deceived by this shadow of ghost, then nothing would be gained except the eighty four lac forms.

Shri Kabir Sahib also says:

Numerous names are given to one thing. Just as a person is called brother by some and father by others. To some he is an uncle, while to others a maternal uncle. Names are different, but the person is the same. Without involving oneself in multiplicity of names, one should find out the reality of human being. He is a living being, of the same essence as God, and is the .;out. One has to realise that eternal entity-the soul. Having

p242

got the human form, one should forget the name and appearancc and realise one's own being --the soul. This is the aim of human life."

The Master, of His own volition, one day, with I view to making the devotees understand the process of meditation, explained the technique in a very simple way as tinder:

"In the Treta Yuga, when Rishi Vislivamitra desired to perform a Yajna, the dernons like Khar Dushan, Tarka etc. disrupted that Yajna by throwing in pieces of flesh, bones etc. Then Rishi Vishvamitra brought Shri Ram Chandra frorn Ayodliya and accomplished his Yajna tinder the protection of the latter.

Similarly, a human being also performs Yajna of meditation by kindling the fire of Yoga. Demons like lust, anger, attachment, greed and vanity, disrupt this Yajna by inciting the lustful and evil thoughts, which make one feel very much perplexed and unhappy. The deserving one, who comes to know the evil designs of these five demons, at once sets out in search of the Great Saints of the time, whom these demons dread very much. The perfect Masters alone can make the Yajna of Meditation (Bliajaii-Abliyasa) fructify, otherwise these demons are so powerful that it is beyond the powers of a human-being to escape their clutches.

"The Tarka of illusion frightens one very much, which makes one unhappy and restless. Unless one seeks the protection of it living perfect Master, one's Yajna of Yoga cannot be accomplished. The protection of the Master alone frees one easily from the clutches of the demons like lust, anger, attachment, greed etc. Then by kindling the flame of Yoga, one can consummate the Yajna of meditation. As Shri Ram Chandra Ji killed the demons with His arrows, so with the help of the arrow like 'Shabad' or 'NAM' of the

p243

Master alone, the demons of lust, anger, greed, attachment, vanity, jealousy etc. can be killed. Therefore, it is extremely essential for a living-being to serve the Master of the time as well as to abide by His behests to save himself from these demons."

One day He recited a Doha (couplet) pertaining to concentration and explained it in the following way to make others understand it:

The devotee asks the 'Sadguru' its to what type of attention obliges one to take birth and what type of attention, frees him of the bondage? The 'Sadguru' replies that 'Bas-Surat' or attachment to the world drags one to the cycle of births and deaths, while 'Shabad-Surat' or the conscious being connected with 'NAM' frees one from it; and 'Parichya Surat' or Realisation of the self, makes it steadfast.

The Great Saint, Shri Kabir Sahib, has said that desire alone is the cause of one's transmigration. So long as one does not control one's desires, one remains involved in the cycle of transmigration. When one finds the Sadguru, His Shabad' helps the attention in concentration and it extricates itself from the cycle of births and deaths. This has been further corroborated by the Master. Attachment with the Master concentrates the attention. This has been said by the Great Saints. To connect the attention with the Shabad (Master's word) is the main duty of the devotee."

p244

Thus, the Master continued to address the congregation of the Sadhus, as time warranted, sometimes alone and sometimes in the midst of devotees. In the end, before that assembly dispersed, the Master started revealing deep secrets of spiritualism to a few Mahatmas privately. First of all, He called Shri Swami Vairag Anand Ji Maharaj (The Third Master), Mahatma Satgur Sewa Anand Ji, Mahatma Santosh Anand Ji and Mahatma Gur Darshan Anand Ji. and observed, - From. now onward, I may or may not give Darshan to you. I will do what I wish. The work of spiritual propagation has expanded. I wish to appoint one Of You as a chief All will have to abide by what he says. Now who should be the chief out of you four?" Pointing towards Shri Swami Vairag Anand Ji Maharaj, the Third Master, all of them requested, -Oh Lord! He will be our chief." The Second Master observed, "I also wish the same. He shall be your chief. He will sit on the 'Palang' (Guru's cot) and will issue orders. All of you will have to act accordingly." All bowed to the Master's orders and said, -Oh Lord! We accept Your orders most respectfully."

The Second Master again took the hand of Shri Swami Vairag Anand Ji Maharaj in His own hands in the presence of all of them and observed, -"Very well, He shall be your chief. Do you all agree to it?" All bowed to denote their acceptance. Thus He gave all these orders secretly and none knew anything about it outside.

On 5th October. 1935 A. D., a week before the ending of that congregation, He disclosed that secret in the presence of all the Mahatmas. At 4. 00 P. M. the Master had thrown open His Darshan in the inner courtyard (Haveli). He made observations in the presence of all, ,Now I wish to live in loneliness and have grown old also. I wish to appoint someone from amongst you, as your chief, who will be acceptable to you all.

p245

Tell Me, as to who should be that chief ?' Then, calling Mahatma Satgur Sewa Anand Ji, asked him, as to who should be the chief? At that time, Mahatma Satgur Sewa Anand Ji said with folded hands, "0h, Lord, He (Pointing towards the Third Master) should be the Chief." Then He observed in the presence of all the Mahatmas, Very well, very well. This is My wish also. He should be your chief. All of you shall have to abide by His orders. Those Mahatmas who are ready to abide by His orders, should raise their hands." All the Mahatmas raised their hands. Then He asked them to lower their hands and after repeating this three or four times He observed. His orders shall be acceptable to you all. He only shall sit on the Palang' (throne) and issue orders and all of you shall have to obey that fully and in every way." He again ordered, Allof you gird up your loins and say that you agree to it." All of them girded up their loins and He Himself taking the hand of the Third Master in His left hand, said, Heis a great Gurumukh. He has served Me very faithfully. I am much pleased with Him."

The Second Master continued to teach the secrets of Bhakti and Divine knowledge to the congregation of the Mahatmas, who stayed there for four and a half months under His instructions. Thereafter He permitted every Mahatma to go to his Ashrama. On 13th October, 1935 A. D_ the Master left for Delhi. He stayed at Delhi for ten to twelve days and then moved to Nangli for similar duration. He repeated this programme two to four times. Then he called the Third Master at Delhi and told Him, Now I have to go from here." The Third Master requested, "Lord! Continue for some time more." The Master replied, I have changed My programme twice or thrice at your request. Now I wish to go. Do not oblige Me to change this time." At this, the Third

p246

Master kept quiet. The Second Master then started conveying the deep and significant imports of spiritualism. On 26th Magh, 1993, B. K. or 7th. February, 1939, A. D_ the Second Master told the Third Master, "Shri Anandpur, in Gwalior State, is the main centre of spiritualism. It is My order that the chaks, which have been purchased, must be inhabited. All the Bais and the Mahatmas will serve you.*' The Third Master bowed and assured the Second Master full compliance of His orders.

A few days later, the Second Master again spoke to the Third Master, "Now it is not only the responsibility of the Satsanga in Sind, which rests on your shoulders, but of the whole world. You are a lion. Roar like a lion. I am happy with you." Having said so, the Second Master embraced His own image, Shri Swami Vairag Anand Ji. The Two Divine powers became one. In what words should be described the scene of that time? It is difficult to say whether that Should he characterised as the union of day and night or the confluence of the Ganges and the Yamuna or the union of the Sun-flower and sun. It was such a strange scene:

Two Divine powers became one. A strange scene was witnessed. The tradition of love smiled. Whom should we see? Oneness was seen in the union of two appearances.

p247

God made the two appearances visible as one. There was no difference between the two it all. No duality remained there.

Then the Second Master, having conveyed to His most devoted disciple, what He wanted to convey, asked Him to go to Chakauri and the Third Master accordingly proceeded from. Delhi to Chakauri.

 

SHRI NANGLI SAHIB

The Great Souls reincarnate into this world for the propagation of spiritualism and keep themselves fully engrossed in the fulfilment of their mission. The Second Master too, according to this age-old tradition, was moving from place to place and sanctifying the land with the dust of His holy feet. In due course, He reached Nangli Sahib and stayed in the house donated by Bhagat Gainda Rarn Ji. One day He said to the devotees, -There is acute scarcity of water here. The devotees, who come for the ,Darshan', do not get enough water to meet their requirements. I wish that a hand pump be installed here." The devotees accordingly called a mechanic, purchased the required material and got a hand pump installed. It gave sweet, cold and tasty water. The Mahatmas suggested that if a well was sunk there, larger quantity of water would be available. The Master smilingly observed that, that hand pump was not an ordinary one and that the same was a source of nectar. That water would benefit numerous living beings.

Then the Master, pointing towards His permanent residence, observed that a main gate be constructed outside. He wished the same to be built soon. The devotees at once,

p248

honoured the wishes of the Master and having collected the required cement, bricks and wood, started the work. The Master observed,---Donot delay the work of the main gate. At present, you may get a smaller and simple pair of doors fixed. Later oil, at the proper time you may do whatever you like." The Master also got some of the purchased bricks kept apart, saying that they would be needed by Him. Similarly, some cement was also kept apart. The Master had revealed everything through the above indications, but none could understand Him. At that time several Mahatmas were present at the Ashrama. Shri Swarni Beant Anand Ji, the Fourth Master, was at Shri Anandpor and Shri Swami Vairag Anand Ji, the Third Master, and Mahatma Sat Vichar Anand Ji, Mahatma Nij Atma Anand Ji, Mahatma Ajunya Anand Ji and Malialma Abhed Ailand Ji had gone to Chakauri on some errand.

The Second Master remained out of Nangli on 3rd, 4th, 5th and 6th April. On 7th April, He reached the Sakhoti Tanda Railway Station. Till the end, He remained busy in uplifting the devotees spiritually. Of His own accord, He got down from the train on the station and went to the railway employees. They accorded Him full respect. He observed that the time when the company of the saints and great souls is available, is the golden one. Perhaps this time might not come again, because thetime, gone by, never returns. Therefore, one should avail of the available opportunity. Having said so, the Master gave them Prasad' with His own hands. Till the end He continued to benefit the individuals by His spiritual discourses, because the Saints and Great Souls always reincarnate for this very purpose.

From Sakhoti Tanda, the Second Master came to Nangli. There also the Master distributed 'Prasad' among His devotees to His hearts' content. Then the Second

p249

Master gave a clear indication about His final exit from the body. Be observed, - I have to go from here on the morning of 9th April. After I have gone, remove the wooden pillar supporting the joint of two main beams alongwith the beams. widen the room and make a suitable place for My stay, where, now the pillar stands." Even after hearing all this, none could understand the real meaning behind it.

Till 8th April, He continued to deliver the spiritual discourses for the spiritual uplift of the devotees. It was the summer season. Mahatma Akhand Shabad Anand Ji, who was old in age, began to fan the Master at noon. Suddenly he felt drowsy and stopped fanning. The Master awakened him smilingly and started saying, "Sadhu's life is meant for constant service unto others. As the farmer sows the seed of wheat grains into the field without putting them to his personal use and at the proper time that bears fruit, similarly, the renouncement of personal comforts, bears fruit in the shape of added comforts at the opportune time. In other words, renunciation of physical comforts, results in inner peace. This human form has been vouchsafed to remain awake. Service unto the Sadguru may cause physical fatigue, but this very fatigue results in inner peace. A labourer gets food after putting in hard labour. To earn wealth, when one has to labour so hard, then to attain Bhakti some physical exertion Must be done? You have to awaken the sleeping people. The devotees should not be taken in by case and comfort."

All this was said not for Mahatma Ji alone, but to caution all. The Sun sends its rays in all directions alike, whether some one takes advantage of them or not. The Master did not say all that for His own physical comforts, as to why fanning was stopped at the time of His rest. These words are precious jewels, which can be availed of by each

p250

and every one. The real import of these words was that human form being most valuable, should not be wasted in vain pursuits of life. One should always engage oneself in devotion to the Master and Should not overlook it even for a while. All other forms were meant for sleep and suffering. The Master, thus continued to deliver the Spiritual discourses till the last day. Those discourses were like the Ganges of nectar for the devotees. Being dutiful Himself, the Master urged the devotees also to be dutiful.

 

 

MERGER OF THE FINITE EXISTENCE INTO ETERNAL

On 8th April, the Second Master asked Blagat Ainshi a Ji (Later Mahatma Param Dharma Anand Ji) to prepare a new bed for Him and desired, that that Should be done that very day. He did as the Master desired. Then that heart-rending day approached near, which was expected by none. About this day, the Second Master had not only given mere indications, but had even clearly informed the people, but they Could not grasp that. Night approaclied to wind tip the Divine rays of the sun of knowledge. That was not a usual night. That was a night, which was to leave behind its mark on the hearts of the devotees. The day, Which Could not even be conceived of, actually came. At night the Master took a little food. Then He said to the devotees ill His personal service I have to go in the morning. You People Sit outside the room. I will call YOU, when needed." One of the Mahatmas ill His personal service requested, "Lord! You are saying that you would go in the morning. What should be prepared for breakfast, and also for the journey?" But the Master smilingly replied that they would be informed to go and rest at the proper time and that they should.

p251

That heart-rending day of 9th April dawned, when the Lord of the world, who always responded to the inner prayers of the devotees, threw them in permanent grief by His departure to His heavenly abode. The Master got Lip at 4. 00 A. M. and sat on His 'Palang' (cot). Sewadars (devotees in personal service) were called in. He looked at them affectionately, blessed them and said,

"Very well, sit outside. I have to go after an hour or two." All of them went outside the room. The Master, having

closed the door, sat in Padama Aasana' for meditation. It was about 5. 00 A. M. at that time. A lot of time

passed, yet the sewadars (personal attendants) were awaiting a call from the Master, but there was none. Hour after hour lapsed in that way, when all of them, somehow, felt a particular unrest within. In the meantime Bhagat Harnam Singh Ji (Mahatma Puran Shardha Anand Ji) came and said that he had kept the car ready and he might be summoned, whenever the Master desired.

On the other hand, the Second Master had gone into such a meditation from which there was no return. The hearts of the sewadars were getting restless as to why they had not been summoned till then? They would sometimes peep through the crevices ill the doors, but could not gather the courage to go in. How could they

know that they would riot hear His voice again? At last after long waiting, at about 8. 00 A. M when their patience had been exhausted and broken all the bounds, the sewadars opened the door and went in and bowed to the Master. When they touched the Master's feet they felt that they were cold. They thought that the Master was enjoying the bliss of deep meditation (Samadhi)

p252

or the Master's body must have caught chill. They covered the Master's feet with a shawl and waited. Their restlessness and anxiety had crossed its limits. After some time they again examined and found His feet still cold. It was a great surprise that neither the Master's body changed its colour nor any wrinkle was visible on His forehead. There was a sweet smile playing on His bewitching face. It appeared as if the Master was enjoying limitless bliss in His trance. After some more findings, it was discovered that the soul had ebbed out of the topmost portion of the skull and had reached its original home. At this all the sewadars started crying. None was able to speak.

All the devotees of the village gathered there. All were weeping bitterly. None had the courage to disclose that the Master had gone into eternal trance and that He had cast off. His gross body of His own accord. The devotees then realised that the Master was saying that He was to go on 9th April. What He meant thereby, was this endless journey. Thus Shri Shri 108 Shri Pararnhansa Maharaj Ji, the Second Master, the Second presiding Lord of the Advait Mat, left for His heavenly abode on Thursday, the 9th April, 1936 A. D. or 18th Chet, 1993 B. K. on Vaishakli, Badi Dooj, after blessing every one with the treasure of Bhakti.

Some sewadars went to Meerut and telegraphically conveyed the sad news to Chakatiri Sant Ashrama' and other various Ashramas, such as Shri Anandpur in Gwalior State, Lakki Marwat, Teri and the Ashramas in all the small and big cities of India, as well as, to the Mahatmas, Bais and Bhagats in different towns and cities etc. All the devotees were grief- stricken. Whosoever heard it, became unconscious. All the Mahatmas and devotees reached Nangli Sahib with utmost grief in their mind. All

p253

were surprised to see that till then there was freshness on the body and a smile on the lips of the Master. From the face of the Master it appeared as if He was about to say something. But those lips were not to move. The Great Sun of spiritual knowledge had set. The darkness of Amavasya, caused by the departure of the Master, spread in all directions. Shri Swami Vairag Anand Ji Maharaj (The Third Master) and Mahatma Nij Atma Anand Ji from Chakauri and Shri Swami Beant Anand Ji (The Fourth Master) from Shri Anandpur reached there on 10th April. Similarly all others, as they got the sad news, hurried to Nangli Sahib. In the evening of Saturday, the I I th April, the Master was dressed in new clothes and His Aarti' was performed.

After that His body was laid in Maha-samadhi the same evening in the right hand room, as was desired by Him. None could stop the stream of tears rolling down their cheeks. On Vaishakhi, the 13th April, 1936 A.D. according to old tradition, Bhandara (Common Langar)was arranged in His sacred memory.

When this sad news reached Mahatma Nij Anand Ji, he was delivering spiritual discourse at Vehoa Ashrama'. On hearing the sad news, he became unconscious. After medical treatment when he regained consciousness after two or three hours, he said, that when his Lord, Shri Sadguru Dev Ji Maharaj, had departed, of what use was that life to him? Having said so, he sat in meditation, went into trance and left his body.

Mahatma Nij Anand Ji lived in Vehova, District Dera Ghazi Khan, at some distance from Chakauri Sant Ashrama'. His memory was so sharp that he remembered all the sayings of Param Sant Shri Kabir Sahib, whole of the Ramayana and Shri Guru Granth Sahib

p254

and the sayings of many other Saints. Whenever he delivered spiritual discourse, he would continue to do so for four or five hours. He had attained high stage in meditation. He served the Guru Durbar With utmost faith. He had surrendered himself to the Master alongwith his family. He had such a firm faith in the Master that on hearing the news of the Master, having left for the heavenly abode, he too abandoned his gross body, as described above.

Even Nature does not understand the import of the wishes of the Great Saints. The Second Master had done His best in propagating spiritualism to its highest limits. He had made His dearest and most faithful disciple, Shri Swami Vairag Anand Ji Maharaj, the Third Master, Understand the spiritual secret, SO much SO, (fiat during His own life, He allowed Him (The Third Master) to be worshipped in Sind. Knowing His disciple as an embodiment of all virtues, He had transferred His spiritual power to Him and had become carefree. However, as was His desire, the secret of spiritual successorship was not to be disclosed as yet. The devotees, wherever they were, became restless. They were floating in the ocean of grief, but were not finding the shore. These helpless ones were praying within "Oh Lord! Grant courage to LIS. Who Will ply the oars to our boats in the absence of the steersman." Their cry was:

p255

My body was being burnt by the fire of separation -and each part of' the body became restless. After searching for the life-spark or the soul, even the death returned, having failed to find the same in the body, for the soul was in the Lord. On seeing the distressed soul aflame, the Lord came to its rescue. He sprinkled the water of affection and extinguished that fire.

That secret was disclosed to all after three months and the embodiment of love, the ocean of mercy, Shri Shri 108 Shri Swami Vairag Anand Ji Maharaj, the Master of the path of spiritualism, appeared as the Third Successor of of the MAT' and became the Protector and the main support of the grief-stricken devotees.

p256

 

OBSERVATIONS MADE BY THE SECOND MASTER

 

Shri Sadguru Dev Maliaraj Ji (The Second Master used to make elucidations according to the need of the lime with a view to benefiting the devotees spiritually He used to deliver spiritual discourses according to the nature of the seekers, devotees and those who had surrendered themselves to Him in such a way that their doubts if ally, were automatically removed. Some of His observations have been given in the foregoing pages, while some others, of greater importance are recorded here:

1. The Lord says in the Gita, 'Oh Arjuna! You cannot see Me with your physical eyes. To behold My Lordly form, I give you the Divine-eyes" When Arjuna could not see the Lord, while the gross body of the Lord was before him and he was conversing with Him, could he see Him ill the absence of His body without thinking of Him? What is meant is, that there is a constant need of meditating on the physical form of the Sadguru. Nothing would be gained without it. The same physical form would assume the subtle Divine form ill meditation.

In other words, God also has two forms! Nirakara' (formless) and 'Sakara' (with form). To realise the formless (Nirakara), it is bill essential to meditate upon the Sakara-the Sadguru; because, unless all object has a form, shape and colour how can that be seen? Ill the groos physical body of a human being there is soul, which

p257

is subtle but cannot be seen with these outer eyes; even then, to realise the soul with the inner spiritual eye, which is also subtle, one has to take the help of these outer eyes. The reflection of the outer world gets impressed on the mind also. The formless God, adopts the gross physical form of a Sadguru, so that, by meditating on this gross form of Sadguru, the inner radiant form of God, which is subtle, may become visible. When the mind becomes enlightened by meditating upon the Sadgurus form, then it becomes possible to see the subtle form of God also. Param Sant Shri Kabir Sahib Ji says:

If there is a keen desire to see God, then the meditation upon Sadguru's form is essential. For 'Upasana' or worship, service of the Sadguru's lotus feet is essential. The real 'Mantra' is to mould one's life according to the instructions of the Master, and to follow these principles with faith results in finding God.

There is one speciality or peculiarity about the human being, that to whichever object he directs his attention, he sees that very form moving before his eyes, ill his waking as well as dream state. When he concentrates fully, then that form appears before him ill its real form, so much so, that sometimes, he finds his own-self and that form as one. Now the points to consider are I To which. object, a man should direct his attention; and 2 What is the real aim of this human-birth?

The real aim of human-being is to realise God, whose image he himself is. To become one with. that source, is the goal of human life. This means that to achieve the goal of this human-birth one must concentrate fully on go,

p258

his aim-the realisation of God. But how to achieve that Aim? By meditating upon the gross body of the Master with these outer eyes, when the inner subtle eye is opened, then this very gross form of the Master, will make one realise God or one's own self within. Sliri Guru Nanak Dev Ji says:

There is none superior to Sadguru. Only He can take one to God -nay, He Himself is 'Hari' (The Lord). He is invisible, incomprehensible, and imperceptible, ill a visible, comprehensible and perceptible form.

This means that according to the sayings of the saints, the status of Sadguru is higher than that of God even. If you wish to realise God, then the only way is to surrender yourself to Sadguru, to mould your life according to His behests and to meditate upon His gross form. This will ultimately take you to your cherished goal of life, which is the aim and target of this human-birth

2. As for acquiring education, a teacher is needed; so the Guru is constantly needed to impart spiritual knowledge. To attain spiritual knowledge, one must have a burning desire, and confide full faith in the Sadguru, because acquiring inner knowledge is most difficult. One's own intellect is not of much help in this path.

p259

Social Political mid ethical knowledge of' all the three worlds call Le gained from the books, but file secrets of the spiritual realms are out of the scope of' file Vedas mid other religious scriptures hi the path of spiritualism; wisdom, power and shrewdness, are all meaningless. The knowledge of the inner self cannot be acquired without the help and guidance of a living spiritual Master. Even to understand the real import of the knowledge contained in the books, a teacher is needed; because, he reveals such knotty points contained therein, which solve the entire problem of the Student. Similarly, the key of the spiritual knowledge is with the Master. Faithfulness and obedience to the Master leads to the concentration and when this stage is reached, the disciple gets the key to the inner path of spirituality.

Param. Sant Shri Kabir Sahib says:

"Come to the school of Sadguru to attain True knowledge and Wisdom. Love Him immensely, so that you may reach the highest stage of 'Param Pada' or in other words, oneness with God. The Sadguru bestowed every thing unreservedly upon me, but like an unfortunate woman, I cast away the virtues and have invited misfortunes for myself."

Spiritual knowledge can be gained from the Master alone. When He is loved profusely, the goal of life is attained. If one surrenders oneself completely to the care of Sadguru, keeping nothing to himself, then the Sadguru also bestows the wealth of the three worlds upon him, hiding nothing from the disciple.

It is worth considering how hard one has to toil to gain the worldly knowledge. To attend the school regularly and punctually, to sacrifice rest and pleasure at the alter of studies and to be strictly obedient to the teacher, are some of the pre-requisites for gaining that knowledge. if such are the difficulties that one has to undergo for attaining the worldly knowledge, then it is not much, if one is required to bear it little hardship in attaining

p260

the spiritual knowledge.

A constant burning desire for the attainment of this knowledge coupled with strong determination is a must in the path of spirituality, because this world is the manifestation of illusion (Maya) consisting of the three attributes of 'Rajas,Tamas and Satav'. By living in this world, human intellect has been tarnished. These thick coverings of illusion over the intellect cannot be removed without the grace of the Master. Any amount of intellectual sharpness falls short in the path of spiritual attainments. Param Sant Shri Kabir Ji says:

You may study any number of Vedas and other religious scriptures, or perform 'Yoga', sacrificial

fires, recitation of mantras, severe austerities etc., but without the guidance of Sadguru, it is impossible to attain spiritual knowledge. He, who is desirous of the eternal peace of mind and spiritual bliss, and is anxious to gain this inner knowledge, must devote himself fully the Master, with full faith, reverence and love.

Saint Sunder Das Ji Writes:

Human intellect being enveloped ill the coverings of illusion, ian was under the wrong impression that the soul (Atma) and ,od were two difrerent entities; but the Sadguru cleared this is understanding and exposed the Reality that the soul and God are ic. All the scriptures while singing the praises of Sadguru have id that He is limitless, and is the source of spiritual knowledge.

p261

If one is keen about learning this knowledge, let him join the spiritual school of the living Sadguru and thus enjoy the eternal peace of mind.

3. The mind is the emperor of the senses and the motivating power behind lust and anger etc. Lust, anger, attachment, greed, ego, illusion, desire, jealousy, the five senses of perception and those of action are all like the army of mind. But of all these, the eye has the closest relation with the mind. In fact it is the minister of mind. Eyes help the mind in all its actions. Through this source, all types of thoughts enter the mind. Whatever is seen and is felt charming to the eye, bewitches the mind as well, and that which does not please the eye, the mind also has an aversion to that. Whatever picturesque and sensual impressions are stored in the mind, the main source of all of them is the eye. To subdue the mind., it is essentially necessary to exercise control on this source. If the eyes have been controlled effectively, the rest of the army of the mind can be easily defeated and when the army refuses to cooperate with the mind, the latter can also be controlled.

As the evil thoughts have gained entry to the mind through the eyes, similarly the good thoughts also would enter the mind through the same source. By cherishing good thoughts in the mind, evil and malignant thoughts would automatically subside. Meditation on the Sadguru produces good thoughts. By engaging the eyes in the meditation on the Sadguru, the inner eye, which is also called the 'Divine eye', opens. With the opening of this Divine eye, the mind, which is wont to filth like the crow, starts picking the pearls of spirituality like Haiisa'. Therefore, the meditation on and the thoughts of the Sadguru are most essential to change the temperament of the mind Besides, with whatever object the mind is attached

 p262

the same should be entrusted to the Sadguru, so that the mind having been detached from the worldly objects, attaches itself with the Sadguru. The thought of the Sadguru would remove the sensual impressions from the mind and instead, it Would itself get firmly fixed there.

 Meditation on the Sadguru produces such ail effulgent light of the Lord within, that all the external lights put together look insignificant when campared to it. To have a glimpse of this light, the Yogis perform 'Yog Aasanas', the ascetics undergo severe austerities, and the Munis resort to sacrificial fire, and the seekers sit for years together with their eyes closed ill one fixed posture, meditating upon God. The Sadguru acquaints His devotee with such a simple practice that even while living a house-holder's life, he can see the subtle form within, by meditating with his outer eyes. Param Sant Shri Kabir Ji says:

Though confined within the eyes, yet the mind escapes through the nine doors (two eyes, two ears, two nostrils, mouth and the two lower apertures- urinary and rectum) into the outer world. But to bring it under control, only the Sadguru-The lord of the saints

explains that simple method by which this impossible task becomes easy and possible.

4. Mind is another name of the impressions of acts, performed ill numerous lives. Whatever type of acts have been done, the same type of nature has been assumed by the mind. If the impressions of hoarded acts are bad, the mind would also accordingly be polluted and vicious. If someone desires that with the hell) of this unclean mind, lie

may know the secret of which is the deepest, it is not at all possible. Because the mind which is full of the

p263

dirt of the senses, cannot grasp the hidden secrets of spiritualism. Therefore, it essential that one should think of a device to purify the mind. The easiest way to clean the unchaste mind is that one should seek the company of Great Saints. Service of the perfect Master and the attentive repetition of the NAM given by Him alone can clean the mind of its sensuality. Therefore engage this mind ill the service of the Sadguru and also render selfless service to Him physically.

As hot iron cuts the cold iron, so the selfless acts, done ill this human form will efface the impressions of selfish. acts done in earlier lives. Whatever hoarded impressions of acts (Sanchit Karmas) are filled up ill one's mind, will disappear gradually. Thus, when the mind becomes immaculate, one call easily understand the secrets of the spiritual path. A dirty or unclean cloth cannot be dyed. The Great Saint Shri Kabir Ji has said:

The Guru is like the washerman and the disciple like the dirty, cloth. When the cloth is washed on the slab of attention with the soap of 'Shabad', it will be cleansed of its dirt and will appear attractive. The Sadguru alone can clean the dirty mind of the disciple, which can be purified by no other means than the process of meditation, taught by the Sadguru.

Anything that needs remodelling and recolouring, should be entrusted to ail expert in that art, to attain the best results. For example, by entrusting wood to a carpenter and iron to a blacksmith, the articles would get the proper shape to appear attractive to the eyes. Similarly, by entrusting this foul, unclean and agile mind to the care of Sadguru, it will become immaculate by absorbing pure and virtuous thoughts, because he (the Master) trains it to

 p264

render selfless service, by which the hoarded impressions of the previous acts (Sanchit Karmas) get burnt and the mind develops the faculty of discrimination.

Therefore to purify the mind, one must move in the company of the saints, so that it may get habituated to do selfless service.

5. Generally three types of mind have been mentioned. As the disease of a patient can be diagnosed only by a competent doctor, similarly the position of the mind can be known by the Sadguru of the times only. Every one cannot do it. The three types of mind are:

1. Dead mind,

2. Idle or diseased mind, and

3. Healthy mind.

(1) Dead mind:-People who are round the clock busy in appeasing their corporal hunger and carnal appetite, and are sentimentally dead to the spiritual aspect of the life, have a dead mind. As a dead body cannot do any work and rather foul smell conies out of it, so the people, who do riot worship God, bad stink of sense-indulgence is emitted from their unchaste thoughts. Meditation on God is the Vital source of life, and enlightens the mind. The Rishis and Munis, who wrote religious books, Such as the Vedas, the Shastras, the Puranas etc., practised deep rneditation on God, which brought about a new awakening in their thoughts, by which they were capable of showing the right path to the worldly people. It is therefore, most essential to meditate and to practise NAM' to give new life and the right directions to the mind. The technique of meditation can be acquired from the Sadguru alone.

(2) Idle or Diseased mind: The mind of those people sidle or diseased who know that to meditate is beneficial

p265

but do not practise it due to lethargy. It is the same as an ailing man brings medicine from the doctor, butt neither uses it, nor abstains from prohibited things, as instructed by the latter. Still there are people who do resort to meditation, when either they feel very restless or just to keep company with others. This position is comparatively better than those who do riot meditate at all. BLit they need more regular meditation and then only the three types of ills of mankind, such as Aadhi (mental ailment), Vyadhi (physical ailment) and Upadiii (spiritual ailment) would be cured. Without meditation, whatever practices one may adopt according to one's own wisdom, these three types of ills cannot be cured. One should remove the diseases of the mind by Vairagya' (detachment) and by meditating on the lines, suggested by the Sadguru of the Time. Meditation is the panacea for mental ailments and Vairagya' is the abstention. Both medicine and abstention are needed to cure the disease. The knowledge of meditation and Vairagya' call be acquired from the Sadguru alone.

(3) Healthy Mind:-Healthy mind is of those, who arc ever cautious, are always God-fearing, keep their mind constantly engaged in meditation and always guard it against the attacks of lust, anger, greed, attachment and ego. As pure ail-, pure water, pure food and deep sleep are essential for keeping the body healthy, so right action, prayer, meditation and knowledge are necessary to keep the mind healthy. Its full details can be learnt from the Sadguru.

6. The Sadguru of the time alone can impart Divine knowledge to the devotees. As regards the worldly knowledge, one can attain it from an expert in that line. But the secrets of Divine knowledge can be divulged only by the Sadguru. Who has Himself realised God

p266

 and has become one with Him. Divine knowledge is a great Yajna', which cannot be organised without the help of Sadguru. One, who gets this knowledge from Him, is indeed fortunate. With the help of Divine knowledge alone, ignorance of one's mind can be dispelled, and the attention which is involved in sensual pleasures, also gets purified. It then gets linked tip with the Sadgurit's word (Shabad). With the help of Divine knowledge, Valmiki, a robber, became a Rishi. Therefore, a person, who gets Divine knowledge from the Sadguru, cannot pay off his moral debt, even if he spends his full life in the service of his Master. It has been truly said:

Even by sacrificing the body, mind and wealth, one cannot repay the bestowal of True NAM by the Sadguru.

7. Every person wishes to conquer his mind. But the method adopted by him, according to his own wisdom, in this connection, cannot achieve this end. His whole labour goes waste. If an animal is fed lavishly and is riot yoked to work, that animal is bound to put on weight and become lazy. Similarly, the mind, which is very agile, and a lover of sensual pleasures, has become enamoured of the illusory objects, due to its association with them. Just as, it is useless to think that a mind blinded by the charm, glitter and luxury of the illusory world, will not run after them; similarly to expect to subjugate it (the mind) by remaining away from the righteous path and not permitting the mind, even to think of Bliakii (devotion) is equally futile. By leading a luxurious life, one can never defeat one's enermy, nor can the idea of defeating him arise in one's mind, unless one is fully aware of the mala-fide intentions of the enemy. The enemy will never spare you of his attack, even though, you may trust it to any extent. Similarly the mind is gaining power by associating itself with illusion (Maya). The saints, therefore, advise the seeker, not to extend friendly relations with. the mind, rather, to treat it as an enemy. To gain victory over the mind, no consultations should be made with it. Only the Sadguru, who is an enemy of the mind, can subjugate it. Therefore, to subdue the mind, consultation should be held with the Master alone, who would divulge the secret of gaining victory over it. It is said in Gurbani:

Mind has a natural inclination towards Maya, hence, it yearns for sensual pleasures. To introvert it, it should be trained to recite the 'Shabad' or 'NAM' bestowed by the 'Sadguru'.

Only a friend will stand by your side at the time of need and not an enemy. A hypocrite will extend his hand of friendship ostentatiously, but is sure to deceive you at the right moment. Precisely, so long as the mind is entertained with the luxury of the world, it will behave like a true friend, but when it is made to taste the insipidity of Bhakti, it will defiantly stand in your way of spiritual progress.

Truly speaking, only the saints are the real well-wishers of the human-being. They guide him on the right path in this world and assure perfect protection in the next. Param Sant Shri Kabir Ji has said:

The saints advise to introvert the mind in order to bring it under control. Whenever it tries to run outward, lash it with the Guru's NAM

to to run outward, lash it with the Guru's NAM

 p268

till it retraces to its proper place. This is the only way to bring it round Without constant repetition of NAM, there is no other method to Subjugate it.

One should, therefore, make friends with the saints, and defeat the mind to come out successful in this life. Unless the enemy of the mind and a benefactor of mankind-the Sadgtirti' is approached for help, this mind will remain a problem for the mail. To attain victory over the mind, is the main aim of this human life, which can be easily gained with the grace of the Master.

8. Thieves always like darkness because in dark nights alone they get chances to commit thefts. They would never go to a place, where there is light. Therefore, inner thieves like lust, anger, attachment, greed and ego etc. plunde the wealth of spirituality in those minds which are infested by the darkness of ignorance and attachment.

One, whose mind has been enlightened by the spiritual knowledge, which is like Sun, does not fear such thieves. Therefore, one should kindle the light of true knowledge in one's mind, so that the mental thieves may not steal the spiritual wealth. The light of knowledge alone will remove the darkness of ignorance. Acquisition of knowledge from the Sadguru, who is the source of this knowledge, is quite easy and essential to safeguard oneself against these mental thieves.

The worldly wealth, if stolen by the thieves, call)c accumulated again, but the accumulation of this piritual wealth, which is possible ill this human-birth alone, becomes difficult, because the attainment of this rare form

p269

the human-birth) again is not so easy, if lost once. If this birth is wasted in the vain pursuits of bodily pleasures and comforts are not put ill to earn the spiritual wealth, then the result would be that the Jiva (living being) would have to be born again and again and suffer the brutalities of the circle of eighty four lac. What is this darkness of ignorance.

To remain absorbed all the while in the gratification of the sensual desires, is called ignorance,

and this gratification of the sensual desires, is the cause of all the five ailments. Unless the

mind is withdrawn from the worldly objects and the sensual pleasures, not a single ray of the

sun of knowledge will shine forth there. Lord Krishna imparted the same truth to His dear disciple Arjuna:

Do not get entangled in the attachment and aversion of the senses, because both are your foes and the biggest stumbling block in the spiritual progress.

If a thief, finding the owner of the house rapt in deep sleep enters the house, he would not spare any thing for the owner and make his way with. all the plunder. But here within, where innumerable thieves are subsisting, if the Jiva' or the living being falls into deep slumber of ignorance, what would be his plight? They (the thieves) will join hands and deprive him of his spiritual wealth. To remove this darkness of ignorance, only the light of Sadguru's knowledge is effective. Only the Master can reveal the tact of getting, rid of those thieves and to escape from the circle of eighty four lacs. Gurbani says:

After obtaining the light of knowledge from the Sadguru the darkness (if ignorance disapperas the inner self will get enlightened and these thieves will not have the courage to plunder anymore.

p270

Thus enlightened, the seeker should tread the path of spiritualism and attain the aim of his life.

9. Sant Sahajo Bai Ji says:

So long as rice is enveloped in husk, it is called 'Dhan' and is sown for further production. But when husk is removed from rice, it gets salvation or in other words it germinates no more.

The saints observe that the husk of rice is the cause of its bondage. When husk is removed, rice is freed from the cycle of growth and harvesting. Ill the same way, the husk (skin) of sensual desires binds a human-being. So long as the skin of sensual desires covers a human being, he too cannot escape the cycle of births and deaths. By renouncing the sensual desires alone a human being call be free from the cycle of transmigration. There is no other way to escape from this. By adopting this procedure, the veil of ignorance will be lifted, and the light of Bhakti will shine forth in the mind.

10. The seat (abode) of the Lord is within, therefore, a search for Him should be made there. It becomes easy to locate an object, if it is searched at its proper place. Can an object be found, if it is searched outside in the lanes, while it is lying inside the house? Just as musk is hidden ill the naval of the musk deer, but the deer itself, being ignorant of its presence, tries to vainly search for it by tracing its smell in the grass and thorny bushes; with the result that it gets entangled in the bushes and its skin gets pierced like a sieve, with the thorns. Similarly, the abode of the Lord is within the human frame, at the seat of the

p271

mind. Therefore, cleanse the mind of the dirt and dross of the worldly ideas and thoughts, and the Lord will definitely become revealed, if a search for Him is made there.

How sad it is that a human being, in whom the Lord Himself abides, should lead a miserable life! If he searches for peace and happiness in the material world, as it is, how can he attain that? Unless one realises the self within, how can one believe that the Lord resides there in His refulgent form. Only the realisation of God, can bestow upon man, the eternal peace of mind and true happiness. Saint Garib Das Ji says:

How foolish it is of the mind, which makes a vain search for the Lord in the seven skies and high above ill the heaven; while the Lord is never missing: One should search for Him ill this very, body where He constantly abides.

The saints advise the human being to efface his self, by withdrawing his senses from the outer world of illusion and making them centripetal instead of centrifugal. There, within this body, he will find the refulgent form of the Lord.

To realise the Lord, it is essentially necessary that the mind must be immaculate, spotless and free from all the worldly entanglements, because the Lord dislikes to stay at a pungent place. On account of the coverings of the dirt of carnal pleasures over the mind, the light within or the radiant form of the Lord becomes invisible. Since the mail is the Lord's own image or in other words, the soul is of the same essence as the Lord, Who is Bliss

p272

Absolute; the man too sometimes yearns for that bliss and becomes restless to attain it. But, being ignorant of the source of that Bliss, he searches for it in the worldly objects. That eternal peace or Bliss Absolute will be found only by searching within. Saint Sunder Das Ji writes:

Search for the Lord within, because His real abode is the seat of mind.

As an incense candle, flowers and other offerings are needed for the outward worship of gods and deities; similarly, firm faith in and full reverence for the Master is needed for His worship within. By lighting the candle of reverence in the mind, the darkness of ignorance will melt away. By cooking the offerings of full faith in the depths of the mind, the pungent smell of the sensual cravings will disappear, and fresh fragrant air of virtuous sentiments will rush in. On account of this light and fragrance, the mind will automatically run with eagernes's towards the threshold of the temple of the Lord within, and by knocking at the door, the seeker will find it wide open. The only thing needed is to worship Him with faith and reverence regularly. Nothing will be gained by searching in darkness of ignorance. Saint Sunder Das explains it this way:

Whosoever remains awake, will find Him. Saint Sunder Das Ji says therefore, be vigilant and worship Him within.

Therefore, by resorting to the spiritual practices,

p273

as advised by the Master, regularly and punctually worshipping the Lord with the candle of Sadguru's love and keeping a vigilant watch over the activities of the mind, realisation of God becomes feasible.

11. Some people ask whether God has given the animal form to a soul Himself or the living being has asked for it? The reply is, that these forms have been given in accordance with the rules of Nature.

Whatever type of actions a human being does, the forms are given strictly according to that. God neither discriminates between one another nor He bestows any form of His own volition. The Great Saints have decided this issue in their sayings:

Sitting in a window Lord Rama witnesses the deeds of everybody, and rewards everyone according to his deeds.

If one's actions are mean, one will, have to assume animal form by way of punishment. As one undergoes the punishment of one's lapses happily and does not resent it, so the living being also feels happy in whatever form he is.

Had God given the animal form according to His own will, the animals and birds would not have been so happy in their respective forms. Every living being on account of its sensuous temperament, is happy in its own form and every one of them loves its body. Had God made any being a dog or a cat forcefully, it would have got tired of that form. Due to ignorance, every animal is happy in its form, but all.......(illegible)

p274

form previously.

Just think that in the last moments of man's life, if he attaches his Surat' (attention) to his wealth, son, or immovable property, won't he get the form of a snake, pig and ghost respectively, as his next birth? If on account of his actions, he was given these lower forms, it should be taken as a punishment for his deeds from the Almighty. Ramayana describes it as follows:

Shri Luxmana edifies Gooh, 'Oh brother! No body should be held responsible for the happiness or agony of others. It is all the fruit of one's own actions. It is a fallacy to hold someone responsible for giving pleasure or pain to another. Even in the human-form, the pleasures and pains experienced by man, and also whatever form one is given after discarding this body, all are due to one's past deeds."

Sant Sahajo Bai Ji says:

All the saints, the Vedas and other scriptures reveal that animals, birds, human beings, gods, demons, aquatic animals and insects etc. have attained these forms due to their own actions or deeds of the past. It is exactly in accordance with the adage, 'As you sow, so shall you reap.' Similarly, a man reaps the fruit of his actions in the shape of various forms.

The saints, have therefore, evolved an easy but sure process to face this unfailing law of karma. They exhort that one should perform Nislikain Karma' (selfless actions) as instructed by the Master. This process will deliver him from all the afflictions, will extricate him from the circle of eighty four lac and attain the goal of life for him.

p275

12. Lord Krishna instigated the Pandavas to perform a Yajna (sacrificial fire), which was considered as accomplished, when Shwapach Rishi' was feasted and the ringing of the bell was heard high up in the sky. This indicates the ringing of the bell within. Yoga is also a Yajna. On the completion of the Yajna of Yoga, ringing of bell will be heard at the Daswan Dwar' (tenth portal, high up within). Do the bells outside ever ring by themselves? This is an indication towards the Anahad Shabad' (celestial song within).

In other words, whatever has been created outside, also exists within, above and in between the two eye-brows. The Great Saints lay stress on seeing the world within. All know this, that Lord Krishna had asked the Pandavas to perform a Yajna. Shwapach Rishi did not join that and the bell did not ring to indicate the completion of the Yajna. Lord Krishna had then observed that Rishi Shwapach Ji was sitting at a particular place and that Yajna would be completed only on his arrival. When Rishi Shwapach came, he took his food by mixing all the thirty six varieties of cookings. Then the bell rang in the sky. Mixing the thirty six varieties of food into one means concentration of the entire attention at one point. Similarly 'Anahad Shabad' is one of the means, suggested by the Great Saints, through which the sounds of Bheri, Mridang and Gong (musical instruments) etc., can be heard. The saints call it the Yajna of the Yoga. So long as the attention is not turned to the inner music (Divine melody), the sound of the inner bell cannot become audible. When after withdrawing the attention from all its attachments, it is concentrated at the point between the two eye-brows, then by prolonged practice the sound of the bells can be heard at the Daswan Dwar'. This is an inkling of the completion of the inner Yoga-Yajna.

 p277

13. One, who has no jealousy or enmity with anyone; behaves with every one politely and is modest in dealing with others, has no attachment to any animate or inanimate object, has renounced the ego or is trying to renounce it, is not influenced by greed and attachment, to whom rest and hard work are the same; whose temperament is to forgive, to be patient and to resign to the will to God; has a burning desire to realise God, has got rid of sensual desires; has mastered his mind or is trying to do so; has unflinching faith in the Master; has dyed his thoughts in the hue of Bhakti (Devotion to God); has surrendered both mind and intellect to the Master; keeps his mind busy in meditation; is immune to criticism and praise; tries to give a practical shape to the teachings of the Master; is a great mail in this world and is dear to the Lord.

14. All the worldly objects created by nature, are meant for being utilized by mankind. None stops him for putting them to proper use. He may eat, drink and lead his life comfortably, but he must take care that he uses those objects only to the extent of fulfilling his need. Nobody can stop anyone from using such objects but to hoard them. But to entangle one's attention in them and to set one's heart on them is not proper. Again, man himself is also dutibound to fulfil a particular aim, for which he is born. Now the question arises as to what for mail is born? The reply is, that he is born to meditate on God, to devote himself to Him and to worship Him. If a mail is paying attention to this aspect of life, then his act of properly utilizing the objects of this world is fruitful. But if he pays no heed to his spiritual progress and has forgotten his real aim, in that case, in the views of the Saints, his taking birth has become useless. According to Saints, the man has been sent to this world only to worship the Master. The Faqirs have observed:

p277

(Sheikh Saadi)

Taking food and fulfilling other needs of life is meant only for the sustenance of life and

life is for meditating on God. But the man, alas, is of the view that living is for eating

alone.

In other words, man should never understand that he is born in this world only to eat, drink and be merry. If someone believes in it, then he is seriously mistaken. Man should make his life fruitful by meditating on God.

15. If a piece of brass is daily washed with the holy water of the Ganges, or is wrapped in silk or is kept in a box of jewels, it will not be mistaken for gold by one who knows its worth, but will be put at a few pice as its real worth.

Similarly, if human body is covered by costly and beautiful attire, is bedecked with jewels, while the mind is involved in lustful pleasures, howsoever great the man may be in the world, he will be valued as a pauper by the Saints. On the other hand, a pauper, who fixes his mind on God, howsoever ugly he may be, is the wealthiest of the wealthy and highest of the high in the eyes of the Saints. The value of this body is much less like a piece of brass. The Saints attach significance and value only to spiritual relationship.

They bestow the spiritual wealth to all and those, who practise Bhakti, alone are dear to them.

Those who are absorbed in looking after their physical comforts and the gratification of senses, have been likened to a piece of brass by the saints. This gross body is transient, and its glamour or beauty though it may surpass the beauty and glory of the moon even, will go to dust sooner or

 p278

later. It may be adorned and bedecked with jewellery to any extent, but its ultimate value is not more than a handful of ashes. Its value is known only to the Great Saints. An ordinary man has no knowledge of it.

It is generally seen that the worldly people are inclined to becoming luxury-loving and sensuous more and more day by day. Their aim is to make themselves conspicuous in the eyes of others. No body ever cares to even think of the spiritual bliss, which is the vital part of a human being. For the physical welfare, the people arrange for most dainty dishes; to clad it, they select the most attractive and soft garments; and to shelter it, they provide the most luxurious and well furnished bungalows, fitted with all the modern amenities of life. They are so busy in the daily routine of life that they never give a serious thought to the fact, that this physical frame, for comforting which they are labouring lay and night, will lick the dust, one day or the other, and that their real wealth is to progress spiritually (i.e., to practise meditation and NAM). A potter may paint the most beautiful and attractive designs on the earthen pots, but the reality behind all this is the earth or clay. Saint Jagjiwan Ram Ji says:

No one is going to live here for eternity, because the world self is perishable. Whosoever has come here, will make an exit also. The living being is ignorant about the Truth, because of the illusory atmosphere in which he lives, and has split his attention here and there.

Only the saints can make one realise the jewel of Atma soul hidden within the brassy covering by rubbing it at the touch-stone of NAM. Though the soul is covered with

p279

the coverings of lustful ideas, but real happiness and contentment will be felt only when its refulgent light becomes visible within. The soul is like that precious jewel, the value of which cannot be fixed.

Therefore, this jewel must be identified, or in other words the soul should be realised by practising NAM' in the company of the saints. Time is fleeting sharp, hence, without any further delay, one must go to a realised soul or , Sadguru' and learn the technique from Him, to achieve the aim of this human birth.

16. The 'Anami Lok' (the highest spiritual realm which is the real abode of the saints) is controlled by the saints. Therefore, only he, who obeys the commands of the Master, becomes entitled to reach that place. In. other words, that devotee, who translates his Guru's behests into action, moulds his life according to the instructions of the Master, carries out the wishes of the Sadguru with. heart and soul, and thus sublimates his thoughts, entitles himself to reach that pinnacle of spiritual realms-the Anami Lok. Sant Sahjo Bai Ji says:

That devotee, who adheres firmly to the behests of the Sadguru and submits his mind, intellect and wisdom to the wisdom of the Master, can reach the higher stage and attain the aim of his life.

Again:

All the virtues are contained in the behests of the Sadguru, provided the follower does not neglect them, says Sant Sahjo Bai.

When a devotee submits his self, mind and everything

p280

that he owns, to the 'Sadguru' and follows his exhortations, then the Master also feels pleased with him and considers him fit for an access to Anami Lok. But how far a devotee gives the wish of the Master a definite and concrete shape by moulding his life accordingly; it all depends upon the spiritual progress of the individual follower. The more the faith one puts in the Master, the greater will be the success. Just as the fathomless ocean contains abundant waters, and of whichever size one carries the utensil with him, that much of water he can fetch from it, similarly, the grace of the Master will flow towards the aspirant in proportion to the faith put in by him. It is by carrying out the instructions of the Master, in true spirit and full faith, that a devotee becomes entitled to enter the higher spiritual planes.

17. The Hansas (swans) pick up pearls, while the crows flop down at a piece of flesh. In other words, those beings, who have been lucky enough to get the company of the saints, are like the Hansas because they practise the NAM' initiated by the Master, or it may be said that they pick up the pearls of NAM through their breath. They have cleansed their mind of the dirt of sensual pleasures and have tuned it to meditation. The saints have therefore classified them as Hansas. On the other hand, those persons who are bereft of the company of the saints and are indulging in sensual pleasures, thus insulting, rather abusing the valuable human form, they are like the crows, because their breath is being wasted in gaining the worldly pleasures.

Even in the world, everybody is not of the same temperament. Some people are vegetarian and some nonvegetarian. I n fact, the true diet of the soul is to feast it on noble and righteous actions or religious practices, Persons, who have attained the protection of the saints and are picking up the pearls or Bhakti through every breath of theirs, can be counted on finger tips. Though physically

p281

almost everybody has a close resemblance, yet a lot of difference lies in the diet and demeanour of the people.

The saints edify to change the crow-like nature of man to the Hansa-like nature. It is said in Gurbani:

(Srirag-Var-m. 3)

'Manmukhs' are those who have not sought the protection of a Sadguru, and hence, have not moulded their lives in the teachings of the saints. Instead, they follow the dictates of their own mind alone. Addressing such people, the saints warn them not to feel proud of their well-built body and the white flesh, because this will fade away soon and will not carry much value. Moreover, their intention is base and mean, as they are lovers of sensual pleasures, and as a result undergo various forms of births. But those, who practise 'NAM', and follow the behests of the Sadguru, are dyed in the hue of Bhakti, which is a fast colour and would never fade.

Therefore the saints advise one and all to dye their mind in the fast hue of Bhakti, which can be acquired from the saints of the times. This is the aim of human birth.

18. The saints have labelled this world as 'centre of troubles and miseries.' They have described the worldly troubles in many ways. But the question is as to why did God create this troublesome world? The reply is that the world is troublesome to him alone, who lacks proper discrimination. The indiscriminate ones alone are miserable in this world. This world is like a bubble of water, dream

p282

like, or just the display of a juggler for those, who have developed power of discrimination. They consider the world as being non-real or a foreign land. Leading a detached life themselves, they advocate to live in this world like the lotus flower in water. For example, it is an admitted fact that none can do without fire, but while making use of this element, one has to be very cautious because a slight negligence may cause the entire house to be reduced to ashes. Since the nature of fire is to burn, it is absolutely necessary that great precaution should be exercised in its use. Innumerable varieties of food are cooked on the fire, but not without tact or skill. Similarly, while living in this world, handle its illusion with great skill, otherwise the same illusion will cause great harm to you.

This world is like an inn, where a traveller is accommodated for a day or two and all possible arrangements for his comfortable stay are made. If that traveller sticks to that inn, considering it as his personal property, even then he will have to vacate that ultimately. The result would be, that at that time his mind will vex him- because that very inn, to which he had attached his mind, and thought to be a source of happiness, the same place will turn out to be the cause of his worries and troubles. This is indiscrimination and is known as ignorance or misconception. This ignorance alone is the cause of the man's worries and therefore the world appears to be a centre of troubles. The Great Saint Shri Kabir Ji says:

This world is transitory, its objects are ephemeral, therefore,

0h man! do not feel attached to it. The life itself is impermanent.

 p283

To get attached to this world is to invite troubles for yourself. If you want to lead a happy life, then turn your mind towards the lotus feet of the Sadguru, who will teach the art of living a happy life in this world. Sadguru is, Himself Bliss personified and can bestow the same upon those who seek it from Him.

Thus, this world is not the seat of miseries and troubles nor God ever created it with that intention, but it is one's own mind, which is causing happiness as well as miseries. To amuse the mind, God created the relatives, for the physical welfare He created all the vegetation; and to make the life cheerful He has created the colourful world. But the human being has mistakenly considered all these to be his own. It is this mineness which has made him unhappy on this sphere. It matters little whether one tramples the earth of the lanes under one's feet or drives a cart over it, because the earth is unconcerned with it. Happiness and worry do not affect it. But when a potter takes that very earth to mould different types of earthen-wares and if even all the earthen-wares of the potter crumble, none will feel worried except the potter himself. And when, a single pot, purchased by an individual from that potter breaks, then that individual will also feel the loss and become unhappy.

This is the reality behind all the worries, miseries, and troubles in this world. So long as, there is no attachment to an object or the feeling of mineness for it, the living being is happy, but the moment this feeling of mineness takes place in his mind, that very moment the happiness will be transformed into unhappiness. Similarly none of the objects of this world belong to man, but since he has created the feeling of mineness for them, he is leading a worried and abjected life.

The saints, therefore, edify to live tactfully in this world. God did not create this colourful world with the idea that you may attach your mind with it or with its

p284

objects. It was never His intention. Lead, therefore, a tactful life to attain salvation, which alone can accord happiness.

19. Man has taken the mind as his guide and obeys its dictates day and night. For persons rapt in illusion, mind is their Guru. Those, who obey the mind are Manmukhs (slaves of the mind), and are caught in the endless cycle of births and deaths due to their obedience to the mind. Such people are paving their way to hell. But the devotees act according to the behests of the Sadguru', and all their actions are dedicated to Him. The devotees never care for the wishes of the mind, because they are fully aware of the loss that they would have to suffer in doing so. Such a loss is not of an ordinary nature. From the exalted evolutionary form of a human being, if one has to fall in the lower forms of raptile, donkey or a horse, how great a loss it would be? This is beyond the comprehension of an ordinary man. Only the saints can evaluate this loss, because in their opinion, there is no greater loss than this. It is not within the power of a worldling to extricate himself from the clutches of illusion. As against this, the devotees have, by the grace of the Guru, developed the power of discrimination, and they know the tact to save themselves from being entrapped by lust, anger, greed, attachment, ego and the mind. By serving the Sadguru' and carrying out His behests, they are saved from meandering in the lower forms of creations. For a devotee, Sadguru' is everything to him, and as such, he surrenders his all-body, wealth and mind to the Master and thus feels blessed. History is replete with such instances, where the devotees denounced the wishes of the mind, faithfully accepted the commands of the Master and spent the whole life in serving the Sadguru'. No doubt, one has to sacrifice some physical comforts and the counsel of the mind in this path,

p285

but the ultimate result is very encouraging and pleasant. After discarding this gross body, such a blessed soul transcends the cycle of eighty four lacs, to enjoy the eternal Bliss. The saints therefore, advise that one should lead the life of a Gurumukh (devotee) and recede from acting on the advice of the mind to make the best of this human birth.

20. To live in loneliness is very useful provided no other thought than that of the meditation on the Master is allowed to arise in the mind. If someone is physically in loneliness but mentally fully occupied with the worldly thoughts and worries; he would not benefit himself at all by such seclusion. Loneliness is useful only if the mind is emptied from the worldly thoughts and those thoughts are concentrated in meditation on God. It is not easy to keep one's mind away from the worldly desires, unless one seeks the protection of the Sadguru of the Time. So long as the Sadguru does not teach him the method to keep his mind away from the worldly desires, he cannot succeed in his mission. Even if the body is detached from the worldly deeds, but the mind is allowed to remain involved in worldly pleasures, it means no gain in the eyes of the Great Saints, though practised for any number of years, because whatever success in meditation was to be achieved by concentrating the mind, the same could not be. Even while keeping the body aloof, no change could be brought in the mental attitude. That person is like the oilman's ox who goes round the oil expeller, day and night with his eyes covered, under the notion that he has covered a long distance; but the moment his eyes are uncovered, he actually finds himself there, from where he started. The same is the position of keeping only the body aloof. One can never get mental peace and real happiness so long as one's mind is full of worldly desires. The very purpose of going into seclusion is to get peace

p286

of mind. To feel happy with the worldly comforts and to be troubled by the miseries of the world is the nature of mind. Human body has nothing to do with these comforts and troubles. Mine-ness and Thine-ness are the feelings of the mind.

Therefore, so long as the mind is not freed from the feelings of joy and pain, mine and thine, it is difficult for the human being to get peace and happiness, even on remaining aloof. Hence one should learn the technique of keeping the mind aloof from the sensual desires by surrendering oneself to the protection of the Great Saints. Then, while the body is kept aloof, the mind would also like to be left alone. Even if some worldly deed is done with the body, the mind can be kept aloof from the worldly desire like the lotus flower.

21. Mine and Thine is all illusion. The only difference is that mine is gross illusion and thine is a subtle form of illusion. One is the fetter of iron and another of gold, but both bind down a person. Howsoever educated one may be; howsoever clever and intelligent one may be; howsoever perfect one may be in the worldly affairs; if one is unable to empty one's mind from the thoughts of Mine' and Thine' and feels paralysed in breaking the shackles of 'Mine' and Thine', his understanding remains confined to his body alone. A seeker must rise above both of them. Real devotion lies in renouncing these selfish terms. Saint Kabir Ji says:

The rope of 'Mine' and 'Thine' has bound down the whole world. Why should Kabir be bound down, as his dependance is solely on 'NAM'.

p287

These terms of 'Mine' and Thine' form the basis of selfishness, which is impossible to get rid of without the grace of the Master. Just as the water of a dirty drain, on merging with the water of the Ganges, loses its entity and becomes pure like the water of the Ganges, even so one can free oneself only when one surrenders the selfish sentiments of his mind to the will and orders of the Sadguru. The Sadguru alone can remove the sentiment of selfishness from the human mind and can make it a centre of peace and happiness, which ends the conflict of 'mine' and 'thine' for ever.

22. A thing looks graceful at its proper place. For example, the clothes in almirahs, ornaments in locked boxes and the money in safe look proper. Water, fire and eatables when placed at their proper places, look beautiful. In other words, whatever goods are in the house, they look graceful and are a source of comfort, if they are kept at their proper places. Contrary to this, if eatables are placed at a dirty place, water in the boxes, Fire in almirahs containing clothes, and ornaments outside in the open yard, the whole house would be in ruin.

This means, that the valuable and costly things are always placed inside at a place of safety - the jewellery in boxes, clothes in ward-robes, while the other ordinary articles of daily use are kept outside unlocked. Similarly, the seat or throne of God is within (the mind) and the objects of sensual pleasure are all outside. The relatives and the property such as land and buildings, have their relationship with the body alone. They should not occupy any place in the mind. The saints have declared the mind as the seat of God. Therefore the unreal and ephemeral objects of the world should not be given any place in the mind. The saints do not object to the use of any article, but