Part 1:
Content
A Panoramic View of
Shri Maharaji's Life and Activities
Founding of the Mission
The Problem of Peace and Divine
Light Mission - An Answer
Shri Hans Ji Maharaj and
Prevailing Religious Sects
A
Panoramic View of Shri Maharaji's Life and Activities
(Page
1-17)
Param Sant Satgurudev Shri Hans Ji Maharaj,
whose birthday falls on November 8, belongs to the galaxy
of saints and seers that this country has been producing
from the days of the Vedas and the Upanishads down to the
present age.
Born in the hilly area of Badrinath, he was destined to
play an important role in establishing the true religion
which had been polluted by superstitions, rituals and
evil practices which had crept into the mainstream of
Indian society with the lapse of time. Born in a
Suryawansh, or sun dynasty, he inherited the greatness
and the glamour of the Raghu dynasty. He was a descendant
from the lineage of Lord Rama's family.
He was a magnetic personality, tall with a glowing face
and flowing hair, attractive eyes, broad forehead and a
wide silvery smile. He had a very pleasing and impressive
exterior which attracted the people who approached him.
There was a charisma about him which created awe in the
hearts of others. Dressed generally in a "dhoti" and
"kurta" he was the living embodiment of truth. He
outshined all others and was singularly conspicuous in a
crowd. His very presence inspired confidence, emitted
brightness, and created an atmosphere of love and
peace.
From his childhood he was inclined towards spirituality.
He had some mystic experiences which could not be
rationally explained. He remained under the influence of
reform movements such as the Arya Samaj, but there came a
complete transformation in the personality after he met
his Guru and received initiation from Him. In later years
Maharaj Ji used to relate the meeting with his Guru.
It was by sheer coincidence that Maharaj Ji met the Saint
who was to become his Guru. Being influenced by the
modern movements of his time he had no inherent faith in
the need for a Guru. However, the first meeting with his
Guru convinced him that without a teacher, real knowledge
can not be attained. Upon requesting his Guru to impart
the knowledge of the self to him the Guru replied that he
should come the next day to hear more Satsang after which
he would be given "Updesh", or initiation.
The next day when Maharaj Ji left his home to meet his
Guru, he found that heavy rains had swollen a small
stream he had to cross into torrential proportions.
Maharaj Ji attempted to forge the stream but was caught
by the strong current and was swept away. There seemed to
be little hope for his rescue, and at this moment Maharaj
Ji had the one regret that he would have to leave life
without having received the Guru's knowledge. Suddenly,
it seemed as if a hand had appeared and was pulling him
up out of the water. The next thing he knew he was Lying
on the bank of the stream, safe and sound. He looked
around for his rescuer, but no one could be found.
He then proceeded to the home of his Guru, who, seeing
him drenched and shivering, gave him some new dry clothes
and ordered him to change before he could hear any more
satsang. Maharaj Ji was hesitant to accept the clothes
from his Guru, since by tradition it is the householder
who must offer and not the Guru. However, after some
persuasion he accepted the clothes and prepared himself.
Satsang was delivered and finally his Guru ordered a
Mahatma to impart the four "kriyas". Thus did Maharaj Ji
receive "Updesh."
Immediately after receiving this knowledge Maharaj Ji was
at a loss to understand its full meaning and import. He
left for his home, bewildered and pondering deeply over
what he had just been revealed. When he arrived home he
picked up a copy of the Gita and began reading it in
order to see if this knowledge was in accordance with the
scriptures. He discovered that all at once the secrets
and full meaning of the 'Gita' had become clear to him,
and what was before a mystery was now crystal clear
before his eyes. At once he developed a reverance for
this knowledge which had the immediate effect of making
what was once hidden, quite plain before the eyes.
The next morning he arose early, bathed and sat for
meditation with great resolve and devotion, intent upon
gaining the experience of that fundamental reality. That
same morning, the young Maharaj Ji entered "samadhi" and
in that state of trance where all body consciousness is
lost, he realised the Divinity. Now, of course, his
honour and reverance for the knowledge and his Guru knew
no bounds. Full of firm faith and absolute belief that
what he had found was the true knowledge, he prepared
himself for a life of devotion to his Guru and the
propagation of the knowledge.
As a disciple, Maharaj Ji was the example of total
surrender. His life was austere and simple, his whole
being was bent upon truth and all lesser concerns melted
and disappeared before his eyes. His Guru said of him, "I
am in Hans' heart, and 'Hans' is in my heart " The
differences between Guru and disciple dissolved into
basic oneness. Maharaj Ji lost his personal ego and
became one with his Guru, attaining supreme cosmic
consciousness.
Later, a very close disciple of Maharaj Ji disclosed the
following incident. Once, all the disciples of Dada Guru
were sitting together in the presence of their master.
The Dada Guru lifted Shri Maharaj Ji's hand and declared
to his disciples that they should follow 'Hans' after his
death. The story had an ironic ending. A small group
dominated by one Varaganand disobeyed their Master and
after his death declined to follow Shri Maharaj Ji.
Varaganand claimed the property of his late Guru and set
himself up as Guru in his own right. Shri Hans Ji Maharaj
was not attracted to the perishable wealth of this world,
having already been bestowed with the divine property of
Ram Nam. So, according to the commandment of his Master,
he started propagating the Holy Name.
In the beginning he disseminated the knowledge of the
Divine Light and Holy Name in Sind and Lahore. From 1930
onwards he began coming to Delhi to enlarge upon his
noble mission. He stayed in a small room in Bagh Raoji,
situated in the Karol Bagh near the Delhi Cloth Mill. His
mission spread from man to man as he patiently kindled
the lamp of knowledge in others. Soon a group of persons
working in the Delhi Cloth Mill became interested in him
and visited him regularly, Those were the days of close
association, when Shri Maharaj Ji could give personal
attention to the aspirant's progress on the path of
truth. His magnanimity and cheerful disposition, along
with his selfless dedication to the cause, endeared him
so much in the hearts of his followers that he became
their object of love and worship.
Shri Maharaj Ji's approach was not at all traditional. He
was unique and so were his methods. When the labourers in
the Delhi Cloth Mill expressed their desire to realise
God but wondered how it was possible for workers who have
neither the time to sit in meditation, visit the temple,
nor renounce the world, to be able to realise God,
Maharaj Ji told them that meditation was something that
could be done at all times, in all stations of life and
that the Holy Name was above the petty vicissitudes of
life. This greatly attracted those people and so
encouraged, they looked upon him as the Messiah of the
poor.
The 'Premies", who had the opportunity to be with him in
those early years were fascinated by his way of life. He
would play, bathe and talk with them and share their joys
and sorrows, yet the master would make them steer
themselves on the path of righteousness. He taught them
the mysteries of God by a very common place method, in a
down to earth fashion. He did not burden the "Premies"
with high philosophy. Rather he took philosophy and made
it practically understandable.
He was known for his parables, anecdotes and home spun
truths which he used expertly in order to carry home a
point. There was nothing scholastic about him for he
believed that theory bereft of action was a futile mental
gymnasium. His approach was always a realistic one
towards worldly life as well as to the life divine. His
teachings gave the disciples the ability to artfully
harmonise the two. Generally the disciples would assemble
in a house of a "Premie" where they would sit in rapt
admiration with Maharaj Ji and listen to him speak.
More and more people started coming to him, requesting
that satsang be given in dharmasalas. Consequently, from
small private gathering Maharaj Ji shifted his base of
action to dharmasalas in Delhi and gave discourses to a
larger audience. At this time he moved from Karol Bagh to
Pahar Ganj, to the residence of a "premie", Lala Jyoti
Prasad. The first function of Guru PuJa was held at the
home of Jyoti Prasad. After this it became an annual
function.
His devotees were so attracted to him that upon hearing
he was arriving in Delhi they would leave their work and
flock around him. Maharaj Ji would engage in various
"Lilas" with his devotees and they would sing and play
together. The atmosphere was intimate and full of
heartfelt love. So close were the "Premies" to their Guru
that when he left them they would weep and return with a
sorrowful heart to their homes, waiting for his next
return.
As his message spread, Maharaj Ji would give open
Satsangs, especially near the bank of the Jamuna River.
Maharaj Ji had his own natural and novel way of speaking
to the people. He was against all outward show and
shunned the pomp that many 'Sadhus' and "Mandaleshawars"
would indulge in. He never posed to be a religious man.
He simply lived religion. He opposed all outer forms of
worship such as counting of prayer beads, penances,
fasting and the like.
Once, when he was coming back from the Jamuna River
followed by some of his admirers, he saw a Mauni Baba
sitting on the sandy bank with crossed legs, answering
the questions put to him by writing on the sand. Maharaj
Ji approached and sat before the Mauni Baba. He folded
his hands in prayer, raised his eyes to the heavens and
spoke, "Oh God, Thou who art omniscient and all powerful,
perfect and the creator of all, I see that even Thou can
make mistakes. For why have you given this Baba a tongue
when it seems as if he has no need of it?" At this, all
were startled and the pretensions of the Mauni Baba
collapsed into anger as he shouted, 'What ! What is this
you are saying?' At once all the spectators broke into
laughter. Maharaj Ji told the Baba that silence of the
mind is more important, in fact indispensable, on the
path to God, while silence of the tongue is but an
outward show. One who does not still the mind by
meditation, but only outwardly controls his senses by
force, is a hypocrite.
In addition to Delhi, Maharaj Ji would also visit some
areas in U. P. In Hapur, Maharaj Ji gathered many
followers from the surrounding villages. He would often
go and stay in one place for about a week at a time.
Once, while visiting a village, a farmer who was his
disciple saw Maharaj Ji approaching and left his plough
and ran forward to greet him. He touched the feet of his
Guru and requested him for satsang. He laid a cot and
spread his best cloth for Maharaj Ji under the shade of a
tree. But Maharaj Ji refused to sit and told the man to
return to his work in the Fields. The farmer obeyed and
Maharaj Ji walked with his disciple and gave Satsang as
he ploughed the fields. After the farmer completed his
work they both left for the village. It was a superb
practical lesson in Karma Yoga.
Once Maharaj Ji was invited to Simla by a Brahmin
disciple. Many people gathered in his house to hear
Maharaj Ji's Satsang. For three days Maharaj Ji continued
to draw huge numbers of people to the house with his
discussions on the Holy Name and the oneness of all
religions. In the household of the Brahmin there was a
"Shudra" sweeper, who would sit apart from the crowd and
listen to the Satsang. On the third day the sweeper
approached Maharaj Ji and said that if this Nam was so
beneficial, and if the name of God was one for all, could
he too be permitted to receive initiation. Maharaj Ji
accepted the sweeper, and gave him 'Updesh' of the Holy
Name. When the Brahmin disciple learned that his servant
was also a disciple of Maharaj Ji, he became angry and
told Maharaj Ji that he could not accept the fact that a
sweeper was allowed to receive "Updesh" and pollute the
higher castes with his company. It was unthinkable to him
that a brahmin and a sweeper could enjoy the discipleship
of the same Guru. Maharaj Ji simply said that it was not
his fault that he gave the knowledge of the Holy Name of
God to the sweeper, the blame must be placed on God. For
God places divinity in the heart of every man, the
Brahmin and the "Shudra" alike, and there was nothing
Maharaj Ji could do to alter this fact.
Shri Maharaj Ji was very much against caste distinctions,
and would Pounce on those who displayed superiority
because of their caste. In the court of the Lord, he
said, it is actions that make a man superior, and not his
caste. Maharaj Ji would also criticise Karpatri, a
religious Guru who opposed the opening of the temples to
those of the "Shudra" caste.
Maharaj Ji explained that if God, the purest of the pure,
the Most Holy, the Light of all lights, could become
polluted by the touch of a "Shudra", then such a God was
far less important than the "Shudra", who worshipped him.
A deity who practices discrimination is not worthy of our
reverance. The name of God is to purify us, but if God is
susceptible to pollution by the "Shudra" how can he have
the power to purify us? It is only the un-pollutable who
is able to purify. God must be all pure, and all
purifying, so it is complete nonsense to think of his
becoming stained by the touch of a mere mortal, no matter
what his caste may be.
Maharaj Ji would often refer to a particular story from
the life of Lord Rama. The story depicts Rama's love for
a humble devotee belonging to a low caste. Once, during
Rama's exile from his kingdom there lived a "Shudra"
woman by the name of Bhilini in the midst of a forest.
She served her Guru by sweeping, collecting firewood and
doing other domestic duties. So devoted was she, that her
Guru upon his death bed called Bhilini to him and said,
"O Bhilini, have patience and be devoted to Lord Rama and
you will be graced with His Darshan in your very
home."
Consequently Bhilini lived in constant expectation of
Lord Rama's arrival. She would get up in the morning to
collect fruits for him, tasting each one to see whether
it was sweet enough. She daily swept the very route that
Lord Rama would have to take in order to arrive at her
humble hut. Now, in that forest lived many "Rishis" who
having renounced the world had built Ashrams for
themselves, and lived a life of meditation and
asceticism. Bhilini lived apart from their abodes, for
even amidst the forest all shunned her. They considered
her of a low caste and did not wish to have any contact
with her.
The day at last arrived when Lord Rama, passing through
the forest, bypassed all the Ashrams and went to the hut
of Bhilini. She was overjoyed, all her dreams and
expectations had at last been realised, and eagerly she
put before Lord Rama the bowl of fruits which she had
been so long and laboriously collecting. Lord Rama was
pleased with her offerings and ate all the fruit. He gave
a few to his brother Lakshman who was amazed that Lord
Rama could eat the fruits of a Shudra woman, and
surreptitiously threw them away.
In the forest was a single polluted pond which deprived
the inhabitants of a supply of good drinking water. The
"Rishis" approached Lord Rama and begged him to walk into
the water, believing that the pond would become purified
upon contact with his feet. Rama replied that they, who
were great Rishis, purified by years of asceticism in the
forest should be able to purify the water themselves. An
attempt was made, and the "Rishis" entered the water,
still the pond remained polluted. Now Lord Rama walked
into the water, hut he too failed to clean it. At this
point Lord Rama called Bhilini, assuring the "Rishis"
that if she were to enter the ponds the water would
become purified. Bhilini entered, and sure enough the
pond became crystal clear and drinking water was restored
to the forest.
Maharaj Ji would emphasise this story in order to point
out that those who considered the lower castes to be
polluting were in fact going against the ancient holy
books of India, infidels to the ideals of Lord Rama, and
destroyers of the true foundations of Indian
religion.
"No one asks about caste in the court of the Lord.
One who remembers God in his heart, attains God."
Just as the sun gives its light to all and water quenches
the thirst of all, so God is one for all. Whosoever
remembers and searches for Him will find Him. In the
words of Jesus, "Knock and it shall he opened, seek and
ye shall find."
Maharaj Ji would always glorify the path of devotion and
love in his Satsangs. He would say that the devotee is
very dear to God, the intense love of a devotee causes
God to incarnate Himself. Lord Krishna left the delicious
dishes of the King Duryodhan and took plain vegetables in
the house of a poor devotee. Indian religious scriptures
are full of such stories which glorify the greatness of a
devotee. Even Guru Nanak refused a sumptuous meal at the
house of a rich merchant to dine in the home of a true
devotee who could only offer him a dry crust of
bread.
The highest achievement on the spiritual path is the
manifestation of Divine Love in the heart of the devotee.
Once manifested, God Himself runs after the devotee.
By the year 1950, Maharaj Ji had acquired a large number
of Followers. Usually Maharaj Ji would make tours and
stay in the homes of devotees, giving Satsang in the
evening and personal interviews to those who approached
him in the morning. Wherever he went there was always a
stream of people coming to have his "darshan" and hear
his discourses.
After 1950 Maharaj Ji shifted from Pahar Ganj to New
Delhi at Bara Khamba Road, in the home of a "Premie".
Maharaj Ji had attracted the attention of the people by
this time, and had collected such a large gathering of
disciples in Delhi that they started meeting together in
his absence as well as in his presence. At this time the
first few disciples had left their homes to become part
of the band of missionaries who renounced the world in
order to devote themselves entirely to the propagation of
his mission. They were the first Mahatmas, wholly obeying
his commands and dedicated solely to him.
Whereas, previously Satsang was given only when Maharaj
Ji arrived in Delhi, now, regular weekly Satsang meetings
were held in Delhi at the homes of "Premies". The
disciples either gave Satsang themselves or would invite
the Mahatmas of Maharaj Ji to come and deliver Satsang.
Gradually they organised themselves, and a small
community emerged consisting of Maharaj Ji's disciples
and admirers who faithfully revered him as their Satguru.
They willingly obeyed his every command and sought to
propagate his Word amongst others.
Shri Maharaj Ji inspired them to spread this knowledge of
the Holy Name and Divine Light, by affirming that it is
the greatest service that can be done by man and is the
greatest philanthropy. Quoting Guru Nanak, he
affirmed,
"He who meditates on the Holy Name and helps others
also
to meditate upon it shall achieve salvation."
To start with the simple method of word of mouth
dissemination was followed to propagate the message of
Maharaj Ji. Now, however, the "premies", who were
organised to some extent and eager to make known the
greatness of their Guru to the general public, arranged
open scheduled Satsang meetings in public grounds on
Maharaj Ji's arrival in Delhi. Pamphlets were written,
handbills distributed and other literature given to the
people so that when Maharaj Ji arrived in Delhi He spoke
to large gatherings in the public parks. The general
public came to know that Maharaj Ji was a man who spoke
the language of the saints. His popularity increased and
the public at large became aware of his activities and
beliefs.
Organisation, in this manner, thus spread from Delhi to
larger areas in U.P., especially in Lucknow, Aligarh and
in the Punjab. Maharaj Ji sent Mahatmas to various areas
who continued his Satsang, and who requested him to grace
them by giving Holy discourses at large programmes which
were well publicised in advance.
Another interesting development in this period was that
the 'Hansadesh' monthly magazine was started in Delhi in
order to offer Maharaj Ji's ideas to others, and to
educate the people in the right path of knowledge. The
unique feature of the magazine was not only the articles
written by Mahatmas and others on spiritualism, but also
that the discourses of Maharaj Ji were given. Thus,
Maharaj Ji's name was becoming popular and was
established firmly as an outstanding figure in the field
of religion.
Now let us look at those who followed Maharaj Ji. The
priestly class, the Brahmins, regarded Maharaj Ji with
supercilious indifference, thinking they had nothing to
gain from Maharaj Ji, since he had no formal knowledge of
Sanskrit nor displayed any form of erudition. As he
criticised the traditional modes of worship, more
specifically their own practices and false pride in
bookish knowledge, their numbers in the Mission were
few.
The western educated, sophisticated, aristocratic class
were also not attracted to Maharaj Ji, because they were
engrossed in the pursuit of material happiness and were
sceptical about the very existence of God. Moreover, they
were against the idea of Guru, too full of their own self
pride to achieve the innocence of heart which makes
devotion possible. Echoing Christ's analogy, Maharaj Ji
believed, "it is easier for camel to pass through the eye
of a needle than for a rich man to attain the kingdom of
heaven."
Generally the devotees consisted of the lower middle
class living in the cities, as well as workers, labourers
and farmers from the villages. Maharaj Ji glorified the
innocence and humility of the poor. He said the world is
for the wealthy, but God is for the poor. Poverty becomes
a blessing in disguise, he said, keeping the mind aloof
from the snares of the material world. These, the poor,
the ignored of society, the abused and forgotten were
given the divine gift of Maharaj Ji's grace. Their life
was enriched by his love and light, their darkness was
removed by the dispelling knowledge of the Divine Light.
From their poverty they rose to the inner fountain of
bliss which made them immune to the outward sufferings of
life. Maharaj Ji was a support to the faltering,
tottering and staggering section of humanity. He gave
them Ram Nam, showing them the divine within, and asked
them to meditate upon it.
By 1960 Maharaj Ji's mission had spread to all the
northern states of India. He had large numbers of
followers in Gujarat, in Bombay, Maharashtra, Bihar,
Calcutta and even in Nepal and Kashmi. During this period
Maharaj Ji organised two peace conferences and an
all-religions conference at Ram Lila ground and the
Constitution Club in Delhi. Many VIP's attended these
conferences, which were given wide publicity. The then
speaker of the Lok Sabha, Mr. Ayanger, presided over the
all-religions conference in the Constitution Club. It was
attended by the leaders of many religions, who voiced
their own opinions and beliefs. Shri Maharaj Ji spoke of
the oneness and the fundamental unity of all religions
and said that it was due to ignorance of the Holy Name
and Divine Light, praised by all great saints and seers,
prophets and Avatars, that false Gurus have arisen and in
their ignorance created different sects preaching that
there are different paths to God Realisation.
At this time numerous public programmes of Maharaj Ji
took place in different places in India. He was taken out
in processions in Allahabad and Lucknow, followed by
thousands of people. They were very impressive and
mammoth processions. The press began covering the
programmes of Maharaj Ji and made commentaries upon his
discourses.
The fearlessness of Maharaj Ji became proverbial as was
his love for the poor. The unprecedented love and
devotion that so many demonstrated for Maharaj Ji created
interest and curiosity among the populace. His popularity
made other religious Gurus aware of him and this was the
beginning of criticism. Other so-called Gurus sought to
protect their own superiority by depreciating the ideas
of this rising, saint Shri Maharaj Ji.
Because of the enormous numbers of the devotees and their
presence throughout northern India, the necessity was
felt for the creation of some link between the devotees
of different areas. The possibility of beginning an
organised mission was entertained. Ultimately, after
discussions and deliberations between the disciples the
mission was named Divya Sandesh Parishad or The Divine
Light Mission and registered under the Registration Act
in the year 1960.
The Mission was an organised expression of thousands of
Shri Maharaj Ji's admirers whose lives were transformed
by the initiation he gave and who were intent upon
spreading his message and teachings in as well as outside
India.
Shri Maharaj Ji did not at any moment wish to establish a
new sect or creed. He had no parochial approach to
religion. His was a teaching which transcended caste,
colour or creed. He addressed humanity directly. And like
all great saints, his message was for the good of
all.
As the number of followers were increasing by leaps and
bounds a few selfish and cunning people also insinuated
themselves into the mission. During this period, many
jealous people and organisations filed false cases in
order to defame the name of Shri Maharaj Ji, and to erode
his rising popularity and prestige. These were the years
of great strain and hectic activities for Maharaj Ji,
when even some of his own disciples became ungrateful and
betrayed him. He emerged spotless despite all these
trials; in fact his lustre increased. He dealt with the
culprits in a most masterly manner. Some, who repented
sincerely after their misdeeds, were forgiven. He was
extremely merciful to all and would not inflict pain upon
anyone. Shri Maharaj Ji would say, "Who can be more
merciful than a Guru ? The Guru is the very ocean of
mercy."
Shri Maharaj Ji spent the youthful years of his life
devoted to the cause of enlightening the people. He
worked and travelled day and night, giving Satsang,
personal interviews, directing his band of missionaries
and setting the Mission on a sound footing. He used every
method to impress upon the people the utility of this
human frame saying that if we do not use it for spiritual
enlightenment our humanness has gone to waste.
Shri Maharaj Ji's last procession was taken out in Bombay
in Jan. 1966. He was taken out in a procession wearing
the pitambari and the crown. In the evening, a large
Satsang meeting was held. Mr. Cherian, the Governor of
Maharashtra, Mr. Vishwanath Das, the Governor of U.P. and
Dr. K.M. Munshi, the Ex-Governor of U.P. were present.
Shri Maharaj Ji gave an inspired satsang and revealed
himself to others. Addressing the huge gathering, he
said, "You know not the value of this human frame. It is
the greatest blessing of God to you. You are wasting your
breaths in the pursuits of worldly life. Let every breath
be spent in meditation on God. You know not the greatness
of the Guru. Lord Rama was an incarnation of God,
enjoying 14 types of divine powers. Lord Krishna was an
incarnation of God, having 16 types of divine powers. But
I am all perfect, and am the master of all 64 divine
powers. None can match the greatness of the Guru." The
people were bewildered by these type of revelations.
In the last two to three years of his life, Maharaj Ji
was all dance and bliss. Taking the tamboura in his
hands, he would sing and dance on the platform, giving
peace and bliss to the devotees who delighted in these
lilas. Like Chaitanya Mahaprabhu, he was in a state of
divine ecstasy. He said, "O men of the world, I proclaim,
I announce, none but Guru can save mortals from the
clutches of death and Maya." His own devotion to his Guru
was exemplary, and this is what he taught to his own
disciples. He was selfless and others under his tutelage
learned the great art of selflessness. His only support
was the Holy Name, or rather he was the Word made flesh.
His knowledge was great but greater was He himself. And
greatest of all were his services for the people.
On 16 July, 1966, Shri Maharaj Ji shed his mortal coil in
Braham Muhoorta, at 3 a.m. The people were in a state of
extreme despair, losing themselves in an anguish of
misery over the loss of their beloved Guru. To thousands
on that day, the grief of the child left parentless was
experienced. His followers felt adrift and anchorless
without his presence amongst them.
Just as we discard our garments when they are worn out
and old and replace them with new ones, so did Maharaj Ji
reject his ageing body to change his outer form, passing
into the frame of Sant Ji Maharaj. For Guru is the Holy
Name, and this Name is immortal. Death does not touch it,
nor time destroy it. The body is the home of the Divine
and He simply left his old body to take up a new one.
Guru never dies, He is immortal, all-permeating, divine.
He lived, and lives, and will live forever in the hearts
of all. For the Guru always lives in the present.
* * * * * * * * * * * * * * * * * * * *
*
It is only a few years since Shri Hans Ji Maharaj has
passed away from our midst so perhaps it is too early to
arrive at a precise evaluation of his contribution to
India's spiritual heritage. It will, however, be readily
agreed that he enriched the mental and spiritual horizon
of millions of men and women who came into contact with
him. He showed them the practical way to make themselves
immune to the storms and stresses of life.
A great teacher of moral and ethical values which he
undoubtedly was, Shri Hans Ji Maharaj will be primarily
remembered for the practical technique of spiritual
freedom which he made available to all, irrespective of
caste, colour or creed.
Shri Hans Ji Maharaj remained an inveterate opponent of
the senseless rites and rituals and the pretensions that
were enjoined upon the people in the name of religion.
These succeeded only in dividing the people into warring
groups causing much avoidable distress and destruction.
The religions of the world as we know them today are a
miserable caricature of the one and only true religion,
the Eternal religion based upon the Holy Word which is
within every human being and which transcends the
barriers of race and religion, time and space.
Shri Hans Ji Maharaj worked tirelessly to make the people
realise the meaning of the Holy Word, that primordial
force linking all humanity together into an indivisible
brotherhood. He wanted them to fashion their affairs so
as to live in accordance with the laws of this ultimate
principle of truth which is the Holy Word and Divine
Light. He guided them to turn their searchlight inward
and seek the truth within their own self by the grace of
a realised soul.
While Shri Hans Ji Maharaj naturally extolled the way of
the Word as the birthright of every human being, he was
nevertheless keenly alive to the grim realities of the
world, the appalling poverty and ignorance of the people,
the iniquitous social and economic injustices and the
social inequalities based on tradition and religion,
birth and privilege. That the people should be forced to
1ive in a manner little better than animals was an
affront to human dignity, and he demanded that all men
should have ready access to the minimum necessities of
life. He decried the extremes of ivory tower seclusion on
the one hand and the ruthless pursuit of material
pleasures on the other. While a plentiful supply of
worldly goods must surely be secured to wipe away the
tears of the poor and the distressed, their lives can
truly be enriched only when they are in conformity with
the spiritual law.
In short Shri Hans Ji Maharaj was a dynamic personality.
His sincerity was so transparent that those who came to
scoff would stay to pray. He had pleasant manners and was
invincible in his arguments. He was convinced that there
is but one Dharma, there is only one God for all. He
wanted to demonstrate the basic unity of all religions by
constructing a Kalyan Bhawan, a temple of all religions.
Should such a Kalyan Bhawan be constructed after his
design it will serve as an appropriate monument to his
greatness and his contribution to the unity of
religions.
In the field of religion, Shri Maharaj Ji's contribution
was tremendous. His followers, whose numbers run into
lacs, left the traditional mode of worship and followed
the inward, eternal path to spiritualism shown by the
seers of all time. He simplified religion until it became
a direct experience of the spirituality within. The outer
forms of worship, such as rites and rituals, melted away.
Guru became their entire object of worship. Shri Maharaj
Ji quoted: "Different religions, sects or creeds sing the
glory of their own path. Guru reveals the essence of all
and shows us the Divine path. "
Shri Maharaj Ji decried the superficial differences among
various religions accrued from the lapse of time because
of selfish motives of the people. Different religions
such as Christianity, Buddhism, Mohammadanism and
Confucianism started after the death of their individual
prophets. In the example of Christianity, it was only
after the death of Christ that an organised religion came
into being. But what was the religion of Christ? What was
the knowledge which he imparted to the people and his
disciples? The same is also true in the case of Buddha
whose doctrines never became formalised under the name of
a separate sect until after his death. All wise men agree
that their doctrines are fundamentally one. It is only
the subsequent interpretations given by the unenlightened
ones that caused the difference in opinion between
religions. We see its result in the fanatic crusades
which have taken place in the name of religion. If
religion cannot unite people it must be discarded. If it
cannot make man transcend Maya it is to be shunned. If it
does not give direct realisation it is not worth the name
of religion.
The intellectual class in India has made religion a very
complicated affair. Giving a philosophical interpretation
to religion they have made it a pastime for intellectual
argumentation. Instead of having a desire for an
intuitive realisation of the ultimate reality, they
prefer to give a fine exposition of religious scriptures
and principles. But still, falling in the clutches of
Maya, they are being swallowed by death because however
intellectually advanced they may be, spiritually they are
in the dark and lack the experience of practical
realisation. Shri Maharaj Ji used to emphasise that no
one can get enlightenment by reading the scriptures or
making commentaries upon them.
Maharaj Ji always used to caution people about this
jungle of words. He described the plight of these
intellectuals by giving the following story:
Once a man trained a flock of birds in the art of
avoiding the hunter and his traps. Carefully he
instructed his birds how they were to avoid the snares
laid by the hunter. He told them that if they saw corn
spread upon the earth it was only the hunter's lure, left
there in order to attract them so that they might be
caught in his nets. Again and again he tutored them in
the methods of the hunter, how they were to avoid his
corn, how they might escape falling into his trap.
Eventually the birds had mastered their lessons, and
feeling that they were now able to live a life of freedom
and safety, the man released them into the world. The
birds sang their lessons, repeated their instructions
again and again. "Ah ! We will avoid the corn ! We will
escape the hunter's trap ! We will remain free and far
from harm." But while so singing, they happened to see
some corn on the ground and forgetting their instructions
they instinctively alighted upon it and were thus caught
by the hunters net.
These birds learned the lesson of what happens when we do
not practice what we preach. In the same way the
intellectuals may speak of the spiritual path, but if
their minds and lives are still entrenched in the world
then all their theory is worthless for their life remains
bound to Maya, and they are never free. Real spirituality
is freedom and one who practices it reaps the true
reward.
So Maharaj Ji emphasised the practical aspect of
religion. He was living example of a Karma Yogi and made
his disciples understand the need of first living
religion and only afterwards to speak of it. Thus,
religion became a way of life with his disciples.
Shri Maharaj Ji brought about a change in the social
pattern of his disciples. Ties of social customs and
castes were cut asunder. Persons belonging to different
castes forgot the barriers that had been indicted upon
them and developed a spirit of brotherhood. From Brahmin
to Shudra all experienced the spirit of equality. Bound
together by a common knowledge, they shared each others
joys and sorrows. During large programmes all used a
common kitchen. They mingled freely with each other
without any inhibitions or social taboos. In fact, caste
was no consideration at all in the 'Guru Darbar'. What
mattered was sincerity and devotion. The atmosphere in
'Guru Darbar' was so infectious that a man found himself
immediately affected by it, forgetting all barriers and
experiencing the inner divine oneness of all. 'Guru
Darbar' is a society of enlightened persons devoted to a
common, revered Guru. The Guru is the symbol of peace,
unity and oneness. Imbibing these divine virtues, they
were able to practice them in their daily lives. When the
"Premies" met together there was a spontaneous reaction
of love, sincerity, humility and voluntary service.
People would go out of their way to help one another.
They soon developed a community feeling and were ready to
undergo a loss of creature comforts happily, content with
the environment and the company.
The most important impact of Maharaj Ji upon his
disciples was that their life became meaningful. They
discovered the secret of living and the purpose of their
life. Life became a gate to salvation, a chance of
attaining the highest good - Satyam, Shivam,
Sundaram.
Shri Maharaj Ji directed his devotees towards a
determined goal. He gave them the compass of the Holy
Name and Divine Light to keep their ship of life on the
right direction amidst all the stresses and strains of
everyday life. They gained freedom from the pressures of
the world, for the world no longer became their aim of
life. The goal of the spirit was before them, and in
working for its attainment their life gained lustre and
beauty and true meaning.
In the wake of western materialism the mind of the
average Indian became swayed and swallowed by the lure of
material progress. As a result of this, he was separated
from his ancient heritage and culture, which stressed the
spiritual life and warned men of the dangers lurking in a
material life. Though Shri Maharaj Ji believed that the
Indian should enjoy the fruits of the modernisation of
society, he strongly stressed that man should not forget
his spiritual life in the mad pursuit of pleasure and
should build his life upon a strong foundation of the
spirit in order to meet the divergent influences that the
modern age presents.
He did not believe that man should live according to the
old rites and traditions simply because they were
time-tested. But he believed and trusted in the eternal
truths that forever lead man to the right path. He
honoured the great seers of every age and urged the
people to follow their path to spiritual perfection.
Shri Maharaj Ji used to say, "O Man ! What have you made
of yourself?" Civilisation, the creation of man himself
has become a problem for him. The basic greatness of man
is being dwarfed by the colossal structure of the society
around him. Man, the master of all creation here on earth
is helpless, he is lost to his inner voice, distracted by
the cacophony of the society which surrounds him. Let
this structure be seen as a mere construction and let man
return to the spirit wherein man's greatness lies.
Shri Hans Ji Maharaj preached the path tread by the great
and urged humanity to follow in their divine footsteps.
He urged us not to simply glory the greatness of the
saints but should strive to attain their state of mind.
Learning from the lives of the great, we should aim at
the total transformation of the lower nature of man, and
to attain the state of mind where the pure spirit shines
and is continually manifested by us in our daily
life.
FOUNDING
OF DIVINE LIGHT
MISSION
(Page 18-20)
In the introductory
chapter light has been shed on Shri Maharaj Ji's gradual
path to popularity, and his being accepted by thousands
belonging to all castes and creeds as their Satguru, or
spiritual master.
Shri Maharaj Ji realised the necessity of following a
modern technique for propagation, and wished to provide
for his followers an organisation in which they could
work for the betterment of mankind. Therefore, in 1960
the mission was named the Divine Light Mission and
registered at Patna. For the first time membership in the
Mission was recorded. This allowed Maharaj Ji to see the
definite growth of membership, enabling him to make
practical plans in accordance with the wishes of the
members. At Present the Mission has its branches all over
India as well as in England and South Africa. Its
membership runs approximately into one lac.
Ever since its inception, the Divine Light Mission has
been actively engaged in the propagation of the tenets of
Universal Love and brotherhood of man and of the
imperative need to serve the poor and the oppressed.
Above all, the Mission has initiated thousands of men and
women in the country on the practical way of attaining
the knowledge of Truth. It has imparted to them quite
freely the Holy Name of God, through which the Divine
Light can be experienced. The following are among others
some of the chief objectives of the Mission:
1. While material prosperity is good and essential it is
equally vital that the moral and the spiritual
conditioning of the society should be strong and sound.
The pursuit of the one to the gross neglect of the other
will only result in social inequalities with all their
attendant consequences of political and economic
injustice, class hatred, exploitation of religion for
personal ends, perpetuation of unjust privileges based on
birth and colour, and so on. Science and technology
should, therefore, serve to eradicate poverty and bring
in prosperity to a society that is already spiritually
well-entrenched. If the West has achieved remarkable
results in raising its living standards but has sadly
neglected the spiritual texture of its social fabric, the
East is paying heavily for ignoring its material
resources while engaged in its exclusive preoccupation
with matters pertaining to the spirit. That society
endures most which displays a judicious balance between
things temporal and things spiritual.
2. The Mission aims at achieving the unity of nations and
the oneness of mankind by instructing them on the
technique of utilising the universal primordial Force,
that is, the Holy Name (Word) which is the same as the
Divine Light and which pervades all human beings thus
bringing to the fore the eternal principle of unity in
diversity. It is only the spiritual bond of the Holy Name
and the Divine Light that can knit together the diverse
peoples, even as the thread holds together flowers of
varied colours and scents into a gorgeous garland. This
very Holy Name is called 'Gaibi Awaz' in the Quoran and
Shabd Brahmam in the Vedas and the Upanishadas, Satya Nam
in Guru Granth Saheb, Ram Nam in Ramayana, Avyakt Akshar
in the Gita, Word in the Bible. Thus in principle all
religions are one. It is only because of ignorance that
different sects and creeds have cropped up. The Mission
is resolved to restore the essential unity of all
religions which is doubtlessly vitiated by differences in
dogmas and doctrines, rites and rituals and it is equally
true that they are further aggravated by their perverse
interpretations, by fanatics and those with vested
interests. It cannot be however, denied that there is a
fundamental unity underlying all religions. Great
prophets and gurus have never failed to emphasise the
eternal truth which constitutes the core of all religions
namely the presence of Holy Name and the Divine Light
within Man and his need to unite himself with it. As a
visible demonstration of this universal principle
inherent in all religions, the Mission proposes to
construct in Muradnagar Distt Meerut at Satyalok Ashram a
temple of all religions which while depicting the places
of worship belonging to all important religions will also
portray the Holy Name and Divine Light on which they are
founded. The Maulvi sitting in the Mosque will be
explaining the Truth of Gaibi Awaz and Illahi Noor on the
basis of the Quoran, while a pandit sitting in the shrine
will be explaining the secrets of the Ram Nam and Param
Prakash while a Church Father in the Church will be
pin-pointing the importance of the Word and the Divine
Light. Thus there will be a harmonious blending of the
different religions and the divergent tones and
interpretations because of ignorance will disappear.
3. The Divine Light Mission stands for peace. Peace is
indivisible and real external peace is determined by the
internal peace that one enjoys. Disgruntled individuals
and dissatisfied nations can never promote lasting peace
in the world. Ignorance of the self is the root cause of
all evils and unrest and this ignorance can be removed
only by acquiring the knowledge of the Holy Name and the
Divine Light. War exists in the mind of the man and it is
from there that it is to be uprooted. Even if all the
destructive weapons are thrown into the sea the deep-war
ring tendencies cannot be removed from the mind of the
man without the knowledge of the Divine.
4. With a view to improving the tone and content of
education besides enlarging educational facilities for
all especially the poor and the backward the Mission
proposes to establish and maintain schools and colleges
and grant scholarships and stipends to deserving
students. It was in the year 1969 that the first step was
taken in this respect and Hans Madhyamik Yidyalaya was
started at Satyalok Ashram. The school stands for the
propagation of not only material sciences but also
spiritual science. The school was opened by Balyogeshwar
Shri Sant Ji Maharaj. The school runs up to 8th class and
will be soon raised to a Higher Secondary School. The
Mission plans to develop it into a full-fledged
university in due course of time on Vishwa Bharati
pattern where men of all nationalities, religions and
castes may sit together to understand the mysteries of
nature and spirit.
5. It is also the object of the Mission to make provision
for the relief against distress caused by ill-health or
natural calamities by establishing and maintaining
hospitals and maternity homes and dwelling houses. The
Mission has already set up a hospital at Satyalok Ashram
which provides free medicines to the adjoining
vi]lagers. Unfortunately Mission does not enjoy any
of the medical facilities provided by the Government. The
hospital has proved a blessing for inhabitants of the
surrounding area. Doctors having no mercenary motive
serve the patients as a religious duty as directed by the
Patron of the Divine Light Mission. The Mission has a
plan to develop this hospital with all modern
facilities.
THE
PROBLEM OF PEACE AND DIVINE LIGHT MISSION - AN
ANSWER
(Page 21-22)
With the rising evidence
of violence and hatred that is shown in this modern age
there appears and reappears the question of how to
establish peace on earth. This search is by no means a
new one. We may think that the present age is the worst
in the annals of mankind, yet from the beginning of
recorded civilisation, man has always been engaged in
wars and bloodshed against his fellowmen The modern
crisis assumes alarming proportions in the possibility of
total annihilation of the mankind with the invention of
ghastly nuclear weapons. Man has now invented for himself
a method of war in which the entire world can be
extinguished. Man has thus reached the apex of his
destructive genius. On a smaller scale we may descend
from the world-wide doom which hangs above our heads and
find equal strife in the national conflicts that beset
the globe. Nations fear Nations and this mutual distrust
motivates them to multiply their arsenals. The idea of
brotherhood of man and of God appears a mere
illusion.
In the same manner there exist conflicts and clashes
between individuals and a cut-throat competition among
them to oust each other in grabbing power, wealth and
fame. We separate ourselves into a religious faction,
political party, educational system and financial
bracket. Man fears man and has no inherent faith in the
goodness of man. He lives for himself and dies for
himself and finds no happiness within or without. He
continues to live the same narrow existence of hate and
strife. The society, the Nation and the world merely
mirror his own unhappy state of affairs. He finds himself
as a small drop in this vast ocean of multitudes and
feels alienated and helpless to fashion the world as he
likes. He is unable to conceive of the fact that he can
do a lot to improve himself and the society around him.
In fact the individual is the hob of a society and its
goodness or badness depends upon the individual. It is
not until the individual finds some sort of satisfaction
with his life that the global problems can even begin to
be improved. For, with satisfaction comes an end to
strife, the end of our constant struggle for "the more".
The pleasures of the senses give only fleeting
satisfaction and sometimes end in pain. We have equated
passing pleasures with the happiness that we seek. We
never seek to experience a non-painful eternal state of
happiness. If this happiness is discovered then mankind
is transformed and all theory about how to bring about
peace is realised in practice. The attainment of eternal
happiness which ends all hatred and propensity for war in
the individual cannot be gained through the finite
changing phenomenon of life. It can only be attained
through the unity with the eternal truth named as
God.
All the arguments of those who would say that God cannot
be realised, peace cannot be experienced in its essence,
are swept away before the very real answer that the
Divine Light Mission gives to man. We would have cause to
despair if there was no way to experience this inner
peace at all times. But the answer is available and hope
reigns supreme.
What the Divine Light Mission offers man is a knowledge
of the eternal happiness that is within him - the Light
and the True Name of God. This happiness is something
which has existed for ever, and will continue to exist.
Neither it is momentary, nor it can be taken away from
him. It is the only real security, the only real love.
The Divine Light Mission imparts this knowledge of the
inner self of man which when known and practised brings
about that fundamental transformation that can change the
world.
Happiness or joy is the knowledge of true being. It is
the attainment of this happiness which frees man from al1
his conflicts, all his inequalities, all his hates and
all his fears. When man is awakened to the Divine within,
he loses his base-humanness and finds spiritual
happiness. It is only a satisfied man, a contented man
which can promote peace in this war and conflict torn
society. This is only possible if we are given the
knowledge of the True-self. This knowledge is only
available through the grace of a realised soul. One must
approach a realised soul before this knowledge can be
imparted. Therefore the burden of the responsibility for
world peace lies upon man. If we wish a transformation,
we must go forward to be transformed. The answer is
within us and cannot come from without. The Divine Light
Mission offers the knowledge of the True Self. Shri Sant
Ji Maharaj is the true Guru who gives freely of his grace
to those that approach him for the knowledge of the
Sat-Chit-Anand, or being- consciousness-bliss. We must
but ask and it shall be given. We must but constantly
practise and make ourselves perfect. We have a
responsibility to ourselves and to the world. It is
merely' folly to shirk this responsibility and wait for
the total destruction of mankind as an inevitable
factor.
Shri
Maharaji and The Prevailing Religious
Sects
(Page 23-35)
From time immemorial,
India has been a land of saints and seers who have
contributed immense wealth to the cultural heritage of
India. Indian culture is primarily spiritually orientated
and stands for the attainment of the noblest truths in
the life of man. The material civilisation of India is
based on a spiritual foundation and the sociopolitical
life has its roots in the tenets of religion and their
revelations. The Vedas and the Upnishads are only the
records of the revelations of the seers in the state of
trance, or samadhi.
In addition to philsophical exposition, religion is a
matter of realisation which is to be lived in day to day
life. Entities such as "soul" and "God" are not mere
names, but realities to be experienced in this very life.
Therefore, the highest goal for the average Indian was
the attainment of salvation and the very pattern of his
society was created so as to help rather than hinder the
citizen on the path to this goal. But with the lapse of
time, there developed different religious sects after the
names of those very saints and prophets.
With the advent of Islam, and later Christianity, new
dimensions were added to the growth of separate factions
in religion. Because of the confluence of almost every
existing religion within the bounderies of India, an
inter-religious competition began, with each sect vying
for superiority with one another. The tactics were to
point out the weaknesses and the shortcomings of the
other factions rather than to remove the differences that
were created between them. Islam and Christianity were
proselytising religions and because their leaders enjoyed
political power in India they forced their religion on
others. As a result, the Hindu religion shrank and lost
its vigour and strength before the power of the
newcomers. A set of rites and rituals developed which
eclipsed its pristine purity and brightness.
In the wake of English education and western thoughts and
with the propaganda of the Christian missionaries against
the Hindu rites and rituals, customs and traditions,
there arose many social and religious reform movements in
India. Their purpose was to save the Hindi religion from
the onslaughts of Islam and Christianity and to remove
the irrational, inhuman practices and unnecessary
accretions that had gathered around the Hindu
religion.
The Brahmo Samaj was the first fruit of the dissemination
of Western education in India. Raja Ram Mohan Roy, its
founder, was the first Indian to fight against the
Pauranic practices, harmful social customs and idol
worship which had become the bane of Hindu society. The
Brahmo Samaj was the result of a mild resentment voiced
by the educated Indians against the Christian
Missionaries. Raja Ram Mohan Roy found Christianity,
irrational in many respects and also faulty in its
theology. He criticised vehemently some of its principles
and at the same time wanted to clean the Vedic religion
of all its superstitious beliefs and unnecessary rituals
which the people had adopted with the passage of
time.
He exhorted the educated Hindus to assimilate western
culture, to adopt a scientific outlook and rational
approach to the problems in the social and religious life
which the Europeans had set before the Indians. He was,
however, firm that India should continue within the fold
of Hinduism, which alone contained the wisdom of all
philosophy. Moreover, Hinduism has a universal appeal
since it is non sectarian in nature and unifying in its
purpose. Therefore, the Brahmo Samaj stood for monoism, a
deistic theology and rational ethics. The Brahmo Samaj
under Devendra Nath Tagore continued with its base upon
Hindu philosophy.
Soon the critical, rational outlook assimilated by the
young Bengalis became the criterion for judging whether
the Vedas were infallible and revealed scriptures. None
of its Verses were spared from their critical analysis
soon, many of beliefs of the Brahmo Samaj collapsed
because they could not be substantiated nor rationally
proved. The result was that by the coming of Keshav
Chander Sen some of the fundamental principles of the
Brahmo Samaj, based on the Hindu religion were
challenged, attacked and finally smashed to pieces. The
Brahmo Samaj came more and more under the spell of
Christianity taking the principle of eclecticism as its
standard. Keshav stood for a synthesis of all religions,
taking the best, the purest and the truest from all.
This was the first attempt to find a common denominator
between all religions, something which could be
acceptable to all human beings. This movement did not
attract the general masses in India, for it did not cater
to the national aspirations of the people. The movement
was far ahead of its time, with the result that though it
blazed a trail and showed the path for coming
generations, it lost momentum and slowly faded away.
The Arya Samaj, a militant reform movement, arose to fill
the vacuum and satisfied the aspirations of the Hindus.
It was founded by Swarai Dayanand, a great Vedic scholar
and social reformer. Perturbed by the sight of a mouse
scampering over a statue of Lord Shiva on Shivratri night
he left his house in search of the true Shiva. He
wandered from one monastery to another in search of Lord
Shiva and approached different spiritual preceptors
seeking to understand the true nature of Shiva and the
mysteries of life and death, but none could satisfy his
inner yearning. During this period he saw in abundance
the depravity of the Hindu religion. At last, he went to
Virijanand, whose reputation as a great Vedic scholar and
spiritual preceptor had already travelled far and wide.
Under his tutelage, the real Dayanand appeared. The
invisible grace of the Guru stood by him and kindled in
him the spark of light which was to illuminate northern
India. Dayanand left the home of his Guru, taking a vow
to spread the Vedic religion and to fight the Pauranic
practices that had crept into it. Dayanand was heard,
praised and criticised by many but understood by few. He
stood firm on the foundations of the Vedas and disparaged
everything which went against the Vedic religion. He
attacked the contemporary prevailing social evils calling
them the fungus that had grown around the pure form of
Vedic philosophy. He not only criticised the priestly
class but also defended Hinduism from the onslaughts of
the Muslims and Christians. He was a bold, aggressive and
confident social reformer who directed Hindu society to
return to its pure and natural form as expounded in the
Vedas.
The western educated Hindus found that his teachings
fulfilled their every aspiration, for the Hindus had
developed an inferiority complex due to the introduction
of western culture. They lost confidence in the inherent
greatness that lay within their own culture and started
imitating the West. The Arya Samaj became a popular
movement among the educated Hindus not only because of
its vehement criticism of irrational practices but also
because they found its appeal stirring their national
pride and integrity. As a result of the enthusiasm
generated by this movement the Hindus looked at their
past with pride and believed that the Vedas contained all
that was noblest in man's philosophies. In those days the
Arya Samajists openly stated that the West had borrowed
their progressive philosophy from the Vedas and that the
Vedas contained every branch of what is now called modern
science. This was too big of a claim but it served the
purpose of restoring confidence among the Indian
people.
The scholars and the educationists who could display
their erudition became more important than the meek and
the humble saints due to the influence of these social
movements. It was only with the coming of Ramakrishna
Param Hans, a bhakta of exalted ecstasy, that the bhakti
movement and the spiritual aspect of religion again
dominated the Hindu mind. It can not be denied that the
philosophy of Vivekananda was more forceful and appealed
to a larger section of people than that of the Arya
Samaj. In Vivekananda, Hinduism finds its finest
exponent, since he was a complete spiritual being having
been enlightened by the touch of his Guru. He had a
charismatic personality, and being a reservoir of
spiritual force he fell upon the people like a hurricane,
destroying vanities and perversities which had developed
from their unhappy touch with western education. People
heard him with wonder as he gave rational explanations to
the practices of the holy saints and seers of India.
There was no bitterness in his message, no condemnation
in his denouncement as we find in that of Swami Dayanand
and his Arya Samaj. The Guru resumed his central place of
importance in the Hindu philosophy and religion became a
matter of realisation, rather than mere quibbling over
words and religious debates.
The Brahmo and the Arya Samaj had condemned the need of
the Guru for spiritual enlightenment. They insisted that
there was no need of a middle man or mediator to God.
Vivekananda rebuffed the social reformers by saying that
howsoever intellectually advanced a man may be, without
Guru there can be no spiritual enlightenment. Many reform
movements only used religion as a tool for their desired
social reforms, thus ignoring the spiritual aspect of
religion which is realisation. As a result man's search
for spiritual peace and his goal of self realisation
became secondary. Religious texts were used only in a
most rhetoric manner to emphasise the need of making the
country free and for kindling the national ego. It was
forgotten that ego, whether it is individual or
collective is harmful to the spiritual growth of the
people.
While many social reforms were made by the Arya Samaj,
the dormant spirituality in the people was not awakened.
The Arya Samaj succeeded in demolishing some of the
pauranic practices which had been also condemned by
saints such as Kabir and Guru Nanak. But it could not
give spiritual enlightenment to satisfy the natural urge
of man for inner peace.
With the continued spread of western education social
evils were gradually dying of their own accord. When
India finally attained the independence even the appeal
of nationalism lost its vigour with the Indian people and
they started madly pursuing material progress and
prosperity. The result was that the Arya Samaj, both
before and after independence, was overwhelmed with
contemporary politics and became more and more a
political rather than spiritual orientated organisation.
This was quite natural since the Arya Samaj had never
been placed on a spiritual footing.
In 1930, Shri Hans Ji Maharaj had started to disseminate
the "Para Vidya", the knowledge of the Braham to the
people. His years of service to his own Guru were over,
and according to his commandment Hans Ji Maharaj began
his life's mission of preaching. In the Mundak Upanishad
the two vidyas, or types of knowledge are mentioned. One
is called para, the knowledge of Braham, and the other is
apara, or the knowledge of the world. They may also be
called the knowledge relating to spirit and matter.
According to this Upanishad, the Rig Ved, Yajur Ved, Sam
and Atharv Vedas as well as all branches of philosophy,
grammar, astronomy, and astrology constitute the apara
vidya. It is only the knowledge of the eternal soul or
Brahm which is called para vidya.
In the Taittirya Upanishad, the Guru praises the "Para
Vidya" saying, ''The knowledge which I have transmitted
to you is my commandment. This is my advice to you, this
is the essence of the Vedas and the sovereign secret,
this is the injunction of the Vedas and religious
scriptures. Practice this knowledge and live according to
it."
Shri Maharaj Ji gave the practical knowledge of the 'Para
Vidya' which is revealed only through the grace of the
guru. His teachings were entirely according to the Hindu
shastras and like all saints he condemned pauranic
practices, emphasising the spiritual aspect of Hindu
philosophy as being one for all. Knowledge for him was
simply realisation. He would say, "All wise men and seers
of truth agree, on the fundamental unity and oneness of
spiritual reality, it is only the unenlightened who
disagree and propound different theories about religion."
"The mess that has been made of religion", he said, "is
more because of the educated scholars who merely recite
the scriptures like parrots. They may make wonderful
expositions and arguments but have no direct experience
of the truth."
He praised Saints like Kabir, Guru Nanak and Ramakrishna
Param Hans who attained spiritual realisation and were
mad with the ecstasy of spiritual bliss. Such are the
real spiritual men. They vibrate spirituality giving
those who approach them with a meek and guileless heart
their bounty of spiritual bliss.
Shri Maharaj Ji's practical approach to religion and his
attractive personality brought persons of different
castes, colours and creeds together under his protective
umbrella. While he criticised the pauranic practices he
would also shatter the vanity of pseudo-social and
religious reformers who could never penetrate into the
real mysteries of the spiritual life. Soon he gathered
around him a large number of admirers and followers. He
devoted himself to the propagation of the divine
knowledge with a missionary zeal. To him it was the only
real service that can be rendered to human society. All
other services are but secondary. Feeding the poor,
helping the needy, opening hospitals for the diseased are
all good social services but cannot take the place of
spiritual knowledge which gives man the ability to see
the all permeating divinity. Therefore the root and
branch reformation of the individual and the society is
only possible through the knowledge of the "Para Vidya" -
the only panacea for the ills of society. It is through
the "Para Vidya" that man can be kept to follow the right
path and the divinity in him can be kindled. Otherwise
the senses are bound to drag man in the wrong direction.
This argument of Shri Maharaj Ji appealed to the people,
for, with the rise of westernisation in India, the
materialistic tendencies could not be effectively
checked, and the people were swept away by the lure of
material prosperity, forgetting their spiritual
yearnings. It was to awaken this dormant spirituality in
man and to connect him with the original source of life
divine within that Shri Hans Ji Maharaj preached Ram Nam
to all.
Surprisingly the first opposition against him was made by
Hindu organisations and the Hindu priestly class.
Mandaleshwars and Maha Mandeleshwars as well as the
Shankaracharya Gurus, the masters of the traditional
Hindu religion, were upset by his frank but valid
criticism that they were only following the traditional
aspect of religion and not the spirit of it. When he
pinpointed the real meaning of the scriptures and
exhorted them to know the esoteric meaning behind the
words, they became bewildered. He criticised the
practices that they followed and made others also to
follow, such as idol worship, counting of the prayer
beads, doing penances, and making pilgrimages as not at
all helpful in the attainment of realisation. He was a
fearless, realised saint who followed the path of all
great seers, shunning traditions, superstitions and
rituals. He emphasised the worship of the living Guru. It
was natural that the Hindus, steeped in traditions, would
oppose him for his ruthless criticism of these
practices.
Criticism against Maharaj Ji by the Pauranic Pandits was
spurious and hardly successful in its purpose. For the
twentieth century Hindu has already become liberalised
and the authority of the priestly class is greatly
weakened. Any sensible Hindu who approached Maharaj Ji
with an inquisitive mind and an impartial attitude found
the importance of his message and the genuineness of his
approach towards the Hindu religion. What appealed most
to the people was that instead of continuing their
fruitless worship without any understanding they could
have a direct experience of the divinity within them and
understand the significance of the scriptures in their
true perspective.
In every age the saints natural rejection of the
traditional norms of society and novel and realistic
approach to existing problems is always greeted with
thunder. The common man, for the most part, treads the
well-trodden, known path that has been walked before, and
follows like a sheep the direction shown by the masses.
It is only the saints that have the courage and the
perspective to forge a true trail, and lead others out of
the track of tradition. For this the saint, is invariably
criticised, condemned and considered to be an imposter
while he lives, but is worshipped after he passes away.
So was the case with Shri Maharaj Ji. From his humble
beginning, he soon won the name of a realised soul and
became a public figure. Many people who came to him for
knowledge left their traditional religion, their family
gurus, their old mode of worship and followed him with a
religious devotion which disturbed the leaders of the
traditional religion. If any member of a family was
initiated by Maharaj Ji the other family members found a
distinct change in his attitude. Casting aside the
visiting of temples, pilgrimages, he devoted himself to
the service and the worship of the Guru. It is the God
within the heart that was worshipped. This of course
created a disturbance or a schism in the family which
resulted in the Family Guru or social group finding fault
in Maharaj Ji for inspiring this variation from the known
norm. Gradually it seemed that all the pujaris and
Mandeleshwars joined together to oppose Maharaj Ji.
Though Maharaj Ji's teachings were based on the
Upanishads and the Vedas, they differed from the
interpretation given by the traditional Gurus who had no
direct experience of the truth.
In Allahabad, Shri Maharaj Ji was taken out in procession
followed by a large number of admirers and devotees
during Kumbh Mela. By coincidence, the Jagat Guru
Shankaracharya's procession was also being taken out. He
had two large candle lights on both sides of his chariot.
Devotees of Shri Maharaj Ji announced that Parm Prakash
which is natural and self effulgent is within us and that
there is no need of candle light or sun light or any
other light to illuminate it. The original Shankaracharya
was a realised soul, but later his four ''gaddis" were
occupied by men of scholarship and not of enlightenment.
Nevertheless, the entire Hindu community looked to them
for guidance. Unable to give enlightenment, they became
nothing but the exponents of ritual practices, making the
Hindu religion a set of laws. Shri Maharaj Ji outrightly
condemned the superficialities of religion in the manner
of Kabir and Guru Nanak. To substantiate his arguments,
he would quote profusely from the Gita and the Ramayana
precisely because these are the two most important
scriptures to the Pauranic Hindus. The preaching of
Maharaj Ji was thus considered revolutionary by the
pauranic pandits, Jagat Gurus and Maha Mandeleshwars, the
custodians of traditional. religion, for the pristine
truth depicted in these texts refute all traditional
ideas. Those who came in true contact with Maharaj Ji
found that he represented the true spirit of Hindu
religion which is practical realisation. A pauranic Hindu
thinks religion nothing more than going to temple, saying
Ram Ram or Om Namo Shivai. There are hundreds of
adjectives of the real name of God which is one for all.
The traditional Gurus would instruct their devotees to
the meditation of any one of them. Maharaj Ji stressed
that when we said Ram Ram we do not really mean Ram Ram,
but we mean the real name of Lord Ram which is beyond the
alphabet. The usual example that he gave was that of a
doctor. Just as the patients address the medical adviser
as "Doctor", but do not really believe that 'Doctor,' is
his real name, so we call God by name of Lord Ram, but we
cannot believe that this is the true name of God, for Ram
is but one of the myriad qualities of God, who is all
permeating.
Goswami Tulsidas has written many couplets in his
Ramayana in praise of Ram Nam, specifying the difference
between Ram and his real Name. He stressed the difference
between Lord Ram and his Name by the following example.
Lord Rama, as an incarnation of God only blessed Ahilya
with salvation, but his true name brought salvation to
millions of devotees. This was bewildering to the
pauranic pandits. It made them think of the hidden, real
meaning of the scriptures.
Shri Maharaj Ji belonged to the unbroken succession of
saints who from time immemorial have enlightened the
people with the true meaning of spiritualism. Two
distinct aspects developed in every religion. One is the
traditional, full of set rules and rituals. The other is
the spiritual aspect which means rising above the
traditional periphery of religion and experiencing the
direct instant mystic and intuitive knowledge of the
all-permeating spirit.
The mystic saints born to every religion have always
supported the spiritual aspect of religion. For them,
religion was never a bundle of superstitions and dogmas
but a reality to be experienced, an entity to be realised
and a bliss to be enjoyed. Shri Maharaj Ji thus gave no
importance to the traditional norms of religion.
The second socio-religious organisation that opposed
Maharaj Ji in a vehement manner was the Arya Samaj, known
for its condemnation of all the prevailing religious
sects in India. Shri Maharaj Ji, by this time, had
attracted a large number of people who were blended into
a wholesome community devoted to the ancient spirit of
Indian philosophy, purified from all social evils and
religious superstitions. There was not only a fusion of
their minds and their hearts but more important, they had
gained a clear understanding of the importance of all
religions and religious books revealed to them through
the knowledge given to them by Shri Maharaj Ji.
The rising popularity and extreme devotion that his
followers had for him and the mysterious attraction he
had for others soon became a thorn in the side of the
Arya Samajists. They started malicious propaganda against
Shri Maharaj Ji in a most organised but despicable manner
in U.P. and other provinces in India. They published
pamphlets and handbills against Shri Maharaj Ji,
distributing them among the people to arouse the people
against him wherever his programme was scheduled. They
even organised public meetings against Maharaj Ji trying
to draw the people away from his influence. The pamphlets
and handbills written against Maharaj Ji not only used
filthy language but made baseless charges against Maharaj
Ji, for which at one time they were called to give public
apology in the courts at Patna. They tried to mobilise
public opinion against Maharaj Ji and tried to involve
Maharaj Ji in court cases simply in order to defame him.
But Maharaj Ji came out spotless throughout all these
trials and tribulations. Generally their criticisms
centered around his personality asking how he could call
himself an enlightened soul when he had no familiarity
with the Vedas and the Upanishads. They criticised that
his devotees worshipped him as an incarnation of God and
objected to the fact that women were being initiated.
They also criticised Maharaj Ji for creating a separate
sect and misleading ignorant but innocent people. They
also imputed that Maharaj Ji's Mission was an agent of
Christianity, and even went so far as to start a rumour
that Maharaj Ji was receiving money from Christian
missionaries to vitiate the Hindu mind and to take the
people away from the Hindu religion. Strangely enough the
Sanatan Dharmies and the Arya Samajists who usually
opposed each other, joined together against Maharaj
Ji.
As far as the charge of being an agent of the Christian
Missionaries was concerned it was altogether baseless and
ridiculous. Shri Maharaj Ji was neither Christian nor
Hindu, nor Muslim in the traditional sense. He was a
saint above caste, colour and creed. His message also was
for everyone. Shri Maharaj Ji believed in all the eternal
principles of the Vedic religion such as the
transmigration of soul, the theory of karma and he
revered the Hindu Scriptures. It is erroneous to say that
there was any Christian influence on Maharaj Ji and his
teachings other than the eternal truth which lies within
its doctrines. Maharaj Ji saw all these realised souls
such as Mohammad, Kabir, Guru Nanak or the Christ as one,
teaching the same reality in different languages to
different nationalities. Their essential principle was
one. Religion is not the monopoly of any one sect.
Spirituality, like science crosses prejudices and
national boundaries. Man has created meaningless
differences between his fellow men for his own selfish
motives. Maharaj Ji said, "None should bother about caste
or creed. He who remembers God attains Him."
The Arya Samajists criticism that Maharaj Ji was
worshipped as Lord Krishna by his devotees, and of his
wearing the pitambari and crown were equally shallow. In
Alwar, some Arya Samajists came to Maharaj Ji and asked,
"Can you give us evidence from the Vedas showing that you
are the incarnation of God?" Shri Maharaj Ji replied that
he had never said such a thing, that he was but a humble
devotee of God. A member of the Arya Samaj replied, "but
your devotees address you as the incarnation of God."
Maharaj Ji smiled and said, "A devotee should have
reverence and faith for his Guru," and quoted a passage
from the Upanisads to substantiate his statement. Maharaj
Ji then asked his questioners whether they had any Vedic
evidence that a rishi like Swami Dayanand should appear
to lead the people ? They said that there was no such
evidence. Maharaj Ji laughed and said, "Then how can you
believe and revere Swami Dayanand as if he were a great
rishi ?" The Samajists replied that they did out of
reverence. This prompted Maharaj Ji to say that if his
devotees out of reverence say that he is an incarnation
of God, where lies the harm?
The Arya Samajists did not believe in the principle of
Avatar Vad, while Maharaj Ji had full faith in the
principle of the incarnation of God. The unmanifest God
can only be realised through the grace of the manifested
one. He often used to quote the Gita, "Whenever virtue
subsides and wickedness prevails I manifest myself. To
establish virtue, to destroy evil, to save the good, I
come from Yuga to Yuga.'' "Fools deride Me in my
manifested human form, without knowing My real nature as
the Lord of the universe". Such is Shri Krishna's
declaration in the Gita on incarnation.
Since Maharaj Ji's views directly conflicted with those
of the Arya Samaj, it was natural that they should
criticise him for his belief.
The third important difference between the Arya Samaj and
Shri Maharaj Ji was that Maharaj Ji laid great stress on
the importance of a Guru. He was of the firm conviction
that no man could have spiritual knowledge without a
teacher. Braham Vidya can only be acquired through the
grace of a Brahmveta Guru, a guru who has realised
Braham. The study of the Upanishads make it very clear
that no spiritual knowledge is possible without a
teacher. I could never understand the Arya Samajists
criticism on this point for the entire set of Upanishad
is nothing but a dialogue between a teacher and the
taught, the Guru and the Disciple. The Vedic philosophy
revolves around a Braham Veta Guru just as Plato's
Republic centers around a philosopher King. Without a
Braham Veta Guru the Vedic philosophy collapses. The most
ancient festival in India is the Vyas Puja. In the times
of the Upanisads, we find that a saint like Narad, well
versed in all branches of knowledge, had to approach
Sanat Kumar in order to cross the ocean of sorrow.
Criticism of the Guru seems un-Vedic on the part of the
Arya Samaj. For them, Guru means a scholar who has read
the Vedas and know Sanskrit. But unfortunately, this is a
wrong definition of Guru. The writers of the Upanishads
were not scholars. They were seers of truth, simply
putting their revelations in black and white. Maharaj Ji
never displayed his learning, though he was well versed
with all the scriptures. What he emphasised was the
importance of practical knowledge. 'Shabdam jalm maha
ranyam', don't get enmeshed in the jungle of words.'
The Arya Samajists used to make disparaging remarks
against Maharaj Ji's personal and family life. They
objected to a house-holder being called a Guru. Here too,
they seem to be not only prejudiced, but also ignorant of
the ancient Indian texts. We have many examples of
house-holders who were great realised souls. Janaka was
called the Raj Rishi. Not only did he have a family, but
also observed all the duties of a king. Yet he is listed
as one of the highest achievers in the lineage of great
seers. Yagyavalka, the most important Rishi of the Vedic
age had two wives, Maitri and Kaityani. Even Guru Govind
Singh, the tenth Guru of the Sikh religion, married
twice. A Guru's life and activities can not be
superficially studied and understood. There is some
divine purpose behind everything that they do. They obey
the will of the supreme and are tools in the hand of the
Almighty. Lord Krishna in the Gita says that his birth
and activities are Divine and no wordly minded man can
ever understand him. The Arya Samajists could never
understand that the great Karam Yogi set an example for
the perfect life of a householder, while dedicating
himself to the mission of God. Maharaj Ji rose in the
estimation of millions for his marvellous capability of
reconciling the mundane affairs of life with the
spiritual blending the two into an integrated life of the
spirit.
Handbills, pamphlets and booklets published by the Arya
Samaj against Maharaj Ji, that were distributed among the
people, were of a very despicable nature. A casual
perusal of this literature created a reaction of distaste
and revulsion in the mind of the reader. These were
directed against Shri Maharaj Ji as well as his
teachings. The low tactics of the Arya Samaj became
insufferable even to the people, consequently earning the
organisation disrepute for using abusive tactics. They
went so far as to question the character of Shri Maharaj
Ji, levelling baseless charges of corruption and
defrauding innocent citizen against him.
The Arya Samaj criticized the fact that Maharaj Ji
initiated women. Having never risen above the barriers of
sex-consciousness, they were obsessed by the idea that
women should not be initiated. This also seems to be a
very un-Vedic and illogical assertion on their part. In
the Vedas and the Upanishads we find many women who
excelled as examples of the perfect devotees. Even during
Rajput period Meera whose name is still remembered by
millions of Hindus, received initiation from her Guru,
Raidas. More important than scriptural-sanction is that
if initiation is essential for spiritual knowledge then
women should not be deprived of this basic right given to
all human beings. Initiation in no way interferes with
the domestic life of the family. Imbibing of Spiritual
knowledge is the first duty of all, for man as well as
for women. While Arya Samaj on one hand, made tremendous
efforts to educated women by opening Schools and
Gurukulas, on the other hand they opposed women's
approaching a Guru for spiritual enlightenment - the
prime aim of a person's life. Initiation by a Guru does
not mean indifference or lassitude to the activities of
the house-hold. Rather, initiation makes it possible for
a woman and a man to build a home of spirituality,
blending their material life with the dictates of
spiritual understanding.
So we may see the formidable array of hostile forces
which faced Shri Maharaj Ji. Nevertheless, his popularity
was increasing. Devotees from all over India had become
his followers, and their strength of love was catching
the eye of the press. Shri Maharaj Ji's attraction caused
the equal reactions of hate and love amidst the people.
He simply could not be ignored.
Shri Maharaj Ji belonged to those line of saints, who
were the finest specimens of mankind in any part of the
world. They built bridges between the orthodox and the
heterodox sects the rich and the poor and between groups
and communities. They softened the animosities between
communities by their syncretic humanism and thus prompted
spiritual eclecticism. Their sole concern was to develop
the divinity in man and to direct him to his highest goal
of self-realisation. Shri Maharaj Ji was an integrating
force, knitting together his followers composed of
various sects and castes into a beautiful garland of
flowers bound together by the thread of Ram Nam, or
divine knowledge.