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Time knows no stopping. As already stated, many revolutions take place according to the requirements of the times. Change is the fundamental principle of Nature. Sometimes the deserts grow green and sometimes the greeneries and the fertile lands sink into the ditch. This struggle has been continuing from the very beginning. Pleasure and pain, loss and gain, sun and shade, victory and defeat and righteousness and unrighteousness are the two opposite aspects of Nature. Sometimes one aspect gets stronger and sometimes the other. Similarly 'Bhakti' and 'Maya' are also two opposites. Sometimes 'Maya' is in its full play and at other times the Great saints appear and make the sweet breams of 'Bhakti' flow. The nectarean fountain of Bhakti Lows from the sayings of the saints. A divine splendour is visible on their faces. Impressed by this, the sincere people make their lives blissful by listening to their inspiring discourses. So long as these great men move in this world, the truth and good conduct dominates; but when these great men disappear from the world, the opposite conditions prevail and Truth, morality and spiritualism start declining. Forgetting he immortal sayings of the great saints, people begin to defile themselves, and illusion and attachment replace the lofty ideals of 'Bhakti'. It does not mean that spiritualism comes to an end, but the number of its seekers dwindles. People if devilish nature revile the righteous and God-loving men. Again the piteous cries of these pure souls rend the sky, which do not remain unresponded by God. In response to these piteous calls, the Great Saints reappear in the world, and bring in reforms to set right the conditions.
Similarly, the conditions in the world started worsening during the Nineteenth Century A. D. Majority of the people, forgetting the high morals of 'Sant Mat' were drifting towards sin and immorality. Tendency towards the lustful life was on the increase. Carnal pleasure and gratification of senses had become the aims of life. Spiritual knowledge, devotion, true love, truth and purity seemed almost to be absent The people had generally. forsaken the righteous path. The storm of falsehood, unrighteousness and ignorance was sweeping all the countries of the world like infection, and the sun of righteousness and spiritualism appeared to have been almost set.
Then, according to the basic principles of Nature, the utmost need of a Saint-reformer of a very high order to set right the worsening condition of the generation, to show the right path to the world and to fight against, the increasing power of sin and unrighteousness was emphatically felt In response to the piteous calls arising from the depth of the people's heart; God condescended to fulfil the need of the time. At that time, India, which had been ever enlightening tile whole world with noble sentiments, truth and spiritual knowledge, and had produced in the past great Rishis and Munis, was blessed with the reincarnation of the embodiment of all virtues and the great and revered renouncer, the real image of God-Shri Shri 108 Shri Paramhansa Dayal Ji Shri Sadguru Swami Advait Anand Ji Maharaj. He made the stream of love, renunciation, detachment, knowledge and devotion flow in the world. He underwent severe penances to show the people the path of truth, righteousness and right conduct and also to revive the almost dead spiritual. Knowledge. The Sant Mat, started by Him and having been named.
After him is called 'Shri Paramhansa Advait Mat'. Since then it has been benefiting the people with the teachings of high order in respect of 'Bhakti' and spirituality. As has been earlier the difference in names has no significance. The basic principles of 'Sant Mat' will ever remain eternal and the same. In this sect also Great Saints have who have reiterated the same teachings, which are incorporated in the Vedas and other Granthas and which have been in vogue since times immemorial. Shri Shri 108 Paramhansa Dayal Ji laid the foundations of this edifice of Bhakti in order to convey the ancient teachings to common man. His followers, having gone ahead on this path, have enlarged its scope and are enlarging it still further. The inspiring description of all this is given in the following pages, so that the readers could benefit themselves by the same.
The Indian horizon was covered by a new colour of happiness. The hearts of all the people became full of joy. The air started giving out fragrance in all the four directions. None knew as to wherefrom so much enthusiasm had come into being. But who know that God was going to reincarnate Himself in the form of a Great Saint to lighten the burden of the earth and to minister the message of awakening to the people who were asleep since long in the darkness of illusion and attachment. A supernatural light appeared in His home at the time of His birth. It was, incidentally, the auspicious day of 'Ram Naumi', on which, Shri Paramhansa Dayal Ji, Shri Swami Advait Anand Ji Maharaj, was born to kindle the light of the knowledge of 'Bhakti' in humanity. He was born in 1846 A.D. or 1903 Bikrami on Sunday in Pukh, Nakshatra, Sukarma Yoga at Chhapra town of the District Saran in Bihar Province, in a high Pathak Brahmin family. He was a reincarnation in its true sense. His father, Shri Tulsi Das Ji, was highly noble hearted and a benefactor of the people. When the people asked him to celebrate the birth of his Divine Child, he replied, "What is the speciality of celebrating His birth in our home, when the birth of Lord Rama is already being celebrated throughout India with great gusto."
Thus this great festival of Ram Naumi, besides being the birthday of Shri Ram Chandra Ji, the reincarnation of Treta Yuga, also became the sacred birthday of the reincarnation of Kali-Yuga, who had responded to the call of time. His father, accordingly gave Him the names of Ram Rup and Ram Narayana. Out of affection he also used to call Him Ram Yaad. It came out to be perfectly correct as His name was symbolic to His virtues.
Happiness prevailed all around the home on His birth. But His father could not last longer, for the Divine Child was deprived of His mother's protection when He was hardly nine months old. If His father was happy on one hand on His birth, he felt grieved over the death of his wife on the other hand. Strange indeed are the phenomena of Nature:--
Now His father got worried about bringing up the motherless child. He had numerous followers, disciples and faithful friends. Of them all, he had special affection for one, Lala Narhar Pershad Ji Kayastha (Shrivastava). Shri Shrivastava lived in Naya Bazaar and practised Law. Both Shrivastava and his wife had great regard for the Sadhus. They also had great faith in the father of Shri Paramhansa Dayal Ji, who was their guide in matters of religion. As luck would have it, the only son of this couple who was six months older than Shri- Swami Advait Anand Ji had died a month before the death of Pandit Tulsi Das's wife., The couple was extremely grieved over the death of their son. After the death of His mother, Shri Paramhansa Dayal Ji was entrusted by His father to the care of this grieved couple, i-e., Lala Narhar Pershad and his wife, who brought Him up with great affection. They always gave Him full parental love so that He may not find an occasion to miss His parents. Thus, having been born in a Pathak Brahmin family, He was nourished on a Kayastha mother's milk. Shrivastava and his wife spent every moment of their life in attending upon Him, so to say, in bringing up the Divine Child, Who was Himself the creator and sustainer of the entire world. Although a reincarnation of God, He was acting like a human being from the worldly point of view.
He was only nine years old, when one day it was mentioned in the Satsanga (Spiritual discourse) that mostly the Sadhus develop such supernatural powers that by taking a 'gutka' (a magic ball) into their mouth they could fly in the air alongwith their gross physical bodies. Someone then observed: 'Oh ! Gutka etc. is not needed. One develops the power of flying only with the help one one's will-power or the control of one's breath'.
On hearing this, Shri Paramhansa Dayal Ji gave a serious thought to it that He should also make an effort to fly, so that He may reach where He liked in a moment. Obviously, He had no knowledge about any rules of this practice, nor did He ask anyone about it. He would sit, control His breath and think that He would fly. Of course , to keep the body under control was very essential. And lo ! after a few days of this practice, He started flying upto the roof of the ground-floor. A few days later, when Lala Narhar Pershad and some other relatives saw Him doing that, they ran to catch Him- On their shouting He came down. They threatened Him, frightened Him and asked as to what He meant by such a practice. They told Him that the result of that practice could be very harmful; because He, some day will fly very high and fell down. He might break His hands- and feet. Moreover, it was just possible it may cost Him His life even. But He did not abandon this practice even after being admonished. On Lalaji's bringing home to Him the futility of such practices, He of course, thought to Himself, that achievement of such Occult Powers should be kept a secret, as their revelation would only minimise their effect. He, therefore, continued His practices incognito for some time. However, after a few months, He abandoned this practice gradually, when He realised the hollowness of such practices. His own brilliant Self acted as a Master to guide Him to such conclusions as well as to other thoughts of Spiritual Knowledge.
It may be mentioned here that His father, Pandit Tulsi Das, had long before His birth, been initiated into spiritual knowledge by a Saint of very high order commonly named as 'Paramhansa Kedarghat Kashiwale', who often used to visit their house. Occasionally the latter also visited Lala Narhar Pershad's house, the latter being a faithful disciple of his own disciple (Pandit Tulsi Das Ji). In 1860 A.D., when Shri Paramhansa Dayal Ji was fourteen years old, Lala Narhar Pershad Ji also died. After Lala Ji's death, till Lala Ji's wife was alive, the said Saint continued to visit that house. He (Paramhansa Kedarghat Kashiwale) used to address Shri Swami Advait Anand Ji very affectionately by a pet name 'Hapu Baba'. The latter was formally initiated on an auspicious day into spiritual knowledge by this very Great Soul.
After the death of Lala Narhar Pershad Ji, once, when Shri Paramhansa Ji Kedarghat Kashiwale came to His house, Shri Paramhansa Dayal Ji disclosed His inner-most desire to him that He did not intend to lead a house-holder's life, and wanted to become a Sadhu. He sought Paramhansa Ji's guidance in that connection. Shri Paramhansa Ji replied, "Bhai Hapu; in this world whatever is done according to propriety of conduct is good. Your period of celibacy is about to end. Therefore get married. There-after enter the Semi Sannyas (Van-Parastha) stage and then that of a full sannyasin. Why do you think of becoming a Sadhu just now ? Become an ideal householder and serve the downtrodden." Hapu Baba replied, "What you say is quite correct, Sir ! I have no hatred for a house-hold life. But whatever I have experienced and thought of it, revealed that it has no significance at all. Attachment leads to utmost miseries and life without devotion to God is a mere waste."
Here He recited a persian couplet in support of His argument:-
The snare of attachment is a complicate one. So long as you are not caught in it, so much the good. But once you are snared by it, it becomes difficult to free yourself. It is recorded in Shri Ramayana:-
On hearing this Paramhansa Ji replied, "Bhai ! to become a Sadhu is to burden oneself with lot of responsibilities. Your view that after becoming a Sadhu, there will be an end to worries, is not correct; because, besides all other things, the main worry is always about food and clothes. These are the bare necessities for all." Here, Shri Swami Advait Anand Ji replied, "One can eat anything to appease one's hunger, such as the leaves of the trees, flowers and fruits. Besides, God has created hundreds of kinds of greenery and various types of grains. One can easily live on them. It is not necessary that one should get only sweet puddings, and other tasty things to eat. Can't one live on the leaves and fruits of wild trees ? In whatever way we wish to sustain this body, we can. As regards the place and source of eatables, one will surely get, whatever and wherever one is destined to get:-
Shri Paramhansa Ji of Kedarghat replied: "It is not easy to be convinced. However, the biggest factor is one's 'Sanskaras' or destiny." Hapu Baba said, "I have disclosed my conviction. Now as regards destiny, it appears to have been confirmed by that also, because my own parents are already dead. I have no desire for wife and children. What else is left to be fulfilled by the destiny now ? You are the knower of everything. Kindly give a thought to it, because, from the circumstances that the Nature has created, it appears that Nature has made my body for some special purpose. It is said:-
Thus His thoughts had already been cast in the mould of some high purpose, which was calling Him.
On hearing His pure sentimental high thoughts, Shri Paramhansa of Kedarghat became quiet, reflected for some time and then replied: "Bhai Hapu ! If this is your view, then you may act accordingly. However, you must pay heed to one thing, that Lala Narhar Pershad and his wife have brought you up like their own son. Now that Lala Ji is no more, his wife has no support but you. Therefore it is your duty to serve her. After her death you may act as you wish. According to the instruction, already imparted continue meditating and progressing in your inward journey. Do not disclose this view of yours to Lala Ji's wife, as she would be I intolerably to hear this in her old age."
It has been truly said that when Great souls assume human form to fulfil special missions, the signs of their individual greatness become visible in the shades of their childhood. What a beautiful reply Hapu Baba gave ! The glamour of 'Maya' which could not entrap the Great saints and Mahatmas in their childhood, why should it not then be eager to become the dust of their sacred feet ?
In reality Shri Paramhansa Ji of Kedarghat was testing Him according to the age-old traditions of Guru-disciple relationship, and Shri Paramhansa Dayal Ji came out fully successful in that test.
After that Shri Paramhansa Ji gave him some special instructions. The rule of initiation by the Guru, was thus complied with. Since then He started acting on the instructions of His spiritual preceptor, Shri Paramhansa Ji of Kedarghat.
In 1863 A. D. when He was hardly seventeen, Lala Ji's wife also breathed her last. After attending to her funeral and other allied ceremonies, He disclosed His inner desire to the people around, as per instructions of His spiritual Master. He inwardly decided that since God, the Almighty, had freed Him from the worldly ties, He need not look towards the worldly affairs any more.
There was no legal heir to the property of His parents and that of Lala Ji. He left all that to the care of God and started towards the town of Buxar from Chhapra. On reaching Buxar He took a bath in the sacred Ganges and left all the clothes, which he was wearing, there, wearing only a loin cloth round His waist. He decided to go to the forest of Akbarpur from Buxar. On His way He stayed at village Nauhatta for two days. From there, He again moved further and gave up the loin cloth also. Thus He started living stark naked. An Urdu poet has said:-
From here He went to Taluthu via Derighat. That place was very beautiful and attractive because of thick forests and mountains. He liked the place very much, and lived there in seclusion for about six years. He did not get any monastery or cottage built there, rather lived a naked and free life, so much so, that He did not keep any water-pot even with Him. During this period of 'Tapasya' (Yogic practices), He observed complete silence. There were many wild animals, such as tigers, panthers, bears, wolves etc. in that forest, and He happened to see them very frequently. Due to the life of renunciation He had no fear from them. He lived only on wild fruits and sometimes He had to go hungry also. Because of His aversion for the world, He never liked to beg anything from anybody.
One day He saw His spiritual Master in dream, who told Him, that moving about would be better than residing at one place. At dawn He left that place and reached Dumraon Via Chaugain, Nava Nagar and Derighat. There He wore loin-covering of Bhoj patra (a type of forest leaf) and stayed for about two or three months. He used to sit near the Thakur Ji's temple on the Maharaja's tank, occasionally visiting the Nandan Van. Then he moved from there also.
While starting from Dumraon, He thought, that to stay for more than three days at a place was not proper, He moved towards Patna Via Maharaj Ganj, Aara, Dinapur and Bankipur. At Patna He often stayed with Lala Jay Parkash Lal, who was a great Sat-Sangi and a devotee of God. Lala Ji paid full attention to His needs and service. He liked that place much as that was situated on the bank of sacred Ganges. He therefore roamed about for nearly four years in that area. He used to eat only dry bread or gram. From there He used to visit Moti Hari, Sonpur, Harihar and the ravines of the Ganges. Having covered the Southern area on the bank of the Ganges, He went to Betia State in the North Via Ballia, Ghazipur and Saran. During His wanderings, He got opportunities to meet great Yogis, Saints and Faqirs. He often held fruitful spiritual discussions with them. Due to renunciation deeply rooted in His mind, He had developed aversion for the worldly affairs.
After wandering for full sixteen years, from 1863 to 1879 A.D, when Shri Paramhansa Dayal Ji reached Betia State, He thought that if He could find a place outside the city area, where He could freely ease Himself, that would be an ideal place for His stay. In response to this desire He got inwardly an order from His Master to move towards Kathiawar and Dwarka. Accordingly walking all the distance, He moved towards Ayodhya and then reached Mathura. There He came across a great saint who met Him very affectionately and said, "Paramhansa Ram Yaad ! Welcome to you." He felt ecstatic to meet him, because he too seemed to be a fully realised soul. In this way, He continued to enjoy His visits to various places of Brij Bhumi such as Nandgaon, Gokul, Mathura and Vrinda Van. He stayed there for several months and then proceeded to Jaipur on foot. After staying there for some time, He went to Sambhar. From Sambhar onward He visited several places of pilgrimage, such as Devabani, Ajmer and Pushkar Ji etc. Then He became eager to meet the great saint of Brij Bhumi once again and therefore came back to Mathura.
He casually searched for that great saint at Mathura, but could not find any trace of him. One day, wrapped in his thoughts, He slept near Kailash Ghat and saw the saint in dream, who said "Why do you search for me ? Realise your own self. Are we in any way different ?" After this the saint disappeared. The thoughts of devotion and love filled His heart. Often in ecstasy, He sang the following song composed by Him:-
By writing this devotional hymn He has shown that He was carrying the luster of divine light in every part of His body. As has been said:-
He gave similar instructions to His disciples with regard to Surat-Shabad-Yoga, as represented in the above hymn, and as directed by the revered Saint Shri Kabir Sahib:-
Attention will never be concentrated, unless it is united the Shabad (inner musical sound and Nam). Numerous sounds of the world may grant it a momentary comfort, but cannot bestow eternal peace on it. The peculiar restlessness of the conscious will continue till it is united with the 'Nam' (Shabad), bestowed upon by the Master by His own grace.
The conscious, separated from the Shabad, groans in pain. The worldlings want to comfort it by offering the worldly material pleasures, but like a child separated from its mother, it cannot be silenced by any other means.
In the path of Guru-Bhakti, the relationship between the lover and the beloved is deep, the path is difficult and thorny to tread, because the strings of love are very very tender.
In order to please the Master, it is essential that the devotee should adorn his conscious with the ornaments of love and spiritual fervour. He should adorn it so tastefully and the make-up of its every part should be such that the moment it goes before its Lord, the Master should look at it graciously. Keeping this sacred sentiment in view and decorating the conscious allegorically with the ornaments of Bhakti, He composed the above resplendent hymn.
One night He saw His Master in dream, Who said to Him, "Once you had thought of settling at a place for meditation, but now that you have decided to proceed to Dwarka; go to Dwarka Via Jaipur." Thus in 1884 A.D. He went to Jaipur again. He stayed there at the temple of Shri Jaggan Nath Ji. From there He went to the house of Lala Mahabir Prasad, who took Him to the 'Haveli' of Darogha, (Superintendent) Ram Chandra Ji. There He met Shri Swami Anandpuri Ji Maharaj. Spiritual discussion took place between them. Shri Swami Anandpuri Ji of his own accord, told Him several ways of meditation, which He already knew. But according to the instruction of His Master, Shri Paramhansa of Kedar Ghat, He never disclosed those methods of meditation to anybody.
When Shri Swami Anandpuri Ji grew 90 years of age, his disciples marked that Shri Swami Ji's affection for Shri Paramhansa Dayal Ji was great. One of them, Lala Mahabir Prasad Ji, prayed to Shri Swami Anandpuri Ji one day: "Maharaj ! Who will be Your successor" At that time Shri Swami Ji wrote in Urdu on a paper: "Accept Paramhansa Ram Yaad." At that time Shri Paramhansa Dayal Ji was out to some place nearby. When the end of Shri Swami Anandpuri Ji was near, he sent for Shri Paramhansa Dayal Ji to Jaipur. After Shri Swami Anandpuri Ji expired, Darogha Ram Chandra and other disciples of the late Shri Swami Ji, put a costly Doshala (fine woollen cloth) round Shri Paramhansa Dayal Ji as a mark of succession. But He however, being of independent nature, seldom liked to stick to one place. Therefore, He entrusted the service of Shri Swami Ji's Ashram to a his prominent disciples, and got Himself free. On the insistence of the disciples, He said, "I have taken Sannyasa to meditate and devote Myself to the service of humanity at large. I do not wish to stick to one place." Thus He left that place for Dwarka.
Just as Mahatma Buddha, Mahavir Swami and similar other Great Souls, after purifying themselves through severe austerities, had transformed themselves into pure luminous gold which had been purified in a crucible, intuitionally inspired to comfort the troubled hearts of one and all; and with a view to helping others, carried the message of right understanding and Spiritual knowledge to the suffering humanity: even so the time for the fulfilment of that great mission, for which Shri Swami Paramhansa Dayal Ji had come to this world, had now driven nearer. Having been inspired by His inner Self He had undergone the practices of 'Bhakti' and 'Yoga' continuously for eighteen years, and having roamed about in the states of Bihar, U.P., C.P. and Rajasthan as a wandering ascetic, He now set about to make the people taste the Divine nectar of 'NAM'.
While living in the forests for eighteen years, Shri Paramhansa Dayal Ji had realised His Self through Surat-Sabad-Yoga. The hardships, which He experienced for eighteen years, are beyond any description. Many seasons came, splashed their colours and disappeared. But he was interested in any one of them. He bore winter, summer , hailstorms and sand-storms on His delicate body ungrudgingly. Being absorbed in Bhakti, Shri Paramhansa Dayal Ji was interested only in attaining the highest objective, and strengthened the foundations of the school of Bhakti by His own practices.
He did all that and a lot more, to uplift the despicable people of 'Kali-Yuga'. The edifice of Bhakti and devotion, whose foundations He had laid, was afterwards built by His followers as instructed by Him, and that structure is actually before us today. He laid down such an easy path, that even the most ordinary human being could uplift himself by following that. He strengthened the principles of Guru--Bhakti. This Guru-Bhakti is the main principle and the aim of this spiritual school.
From Dwarka He returned to Jaipur again. There He exhibited a miraculous way of ego-destruction and uplift of others, at which the people were very much astonished. He was staying at the residence of Lala Hazari Mal. A Faqir shouted from below "I am hungry. Let me have something to eat and drink." Lala Ji's younger son, Gurbakhsh took bread and water downstairs and offered that to him. After taking the meals and drinking the water, the faqir asked the young boy to hand over the water-pot, which he carried, to him. On the boy's refusal, he threatened to burn him to ashes. The boy replied that if he burnt him down, his Guru Ji would bring him back to life. At that time, Shri Paramhansa Dayal Ji seeing that the child had stayed downstairs for a much longer time, called him back. The boy replied that the faqir was demanding the water-pot from him. He called the faqir and the boy upstairs and wanted to know the facts. He then said to the faqir that the water-pot could be given to him only with the permission of the parents of the boy. As regards the burning of the boy to ashes, He made the boy stand in front of him and asked the faqir to burn him down. The faqir got much agitated and began to mutter something on his hand, but nothing happened. At this Shri Paramhansa Dayal Ji said that now He would recite some Mantra. The faqir, on hearing His impressive voice and on seeing the splendour of his divine figure, fell at His feet and apologised. At this, by way of admonishing him, Shri Paramhansa Dayal Ji said, "It never behoves a Sadhu to exhibit his ego. He should better collect the wealth of Bhakti by making persistent efforts and should not waste that earning in getting agitated over such petty things. Ego empties the whole treasure of Bhakti. There is a constant need to safeguard one's Bhakti against, it." On hearing this, the faqir expressed his regret once again and went away in a happy mood.
One day a faqir, dressed in very costly and gaudy dress, came to Him. He (Paramhansa Dayal Ji) said, "What is this ? Is this the way to dress yourself ?" Saying this, He affectionately took off the former's coat and cap and made him wear a long chola (Kurta). The faqir began to dance out of ecstasy. Some one remarked "What a grace you have poured upon him !" He replied, "To return one's deposit and to favour one with something is not unjust". In other words, He showed that to bring an astrayed one, on the right path, was His duty.
He was eager to kindle a flame of spiritual knowledge in every heart. With this end in view He travelled from place to place. He carried the message of Sahaj Yoga, Bhakti and service unto humanity to one and all. He tried His level best to spread the light of this flame to every corner of India. His great successors took utmost care to fulfil this desire of His. Consequently the light of this eternal flame started shining not only in the four corners of India, but also in foreign countries. In this way, after disseminating this spiritual knowledge in Agra, U.P. and Madhaya Pradesh, he again reached Jaipur.
This time Shri Paramhansa Dayal Ji stayed at Jaipur continuously for a considerable time. He started the work of spiritual preachings and of uplifting the people there. Although the 'Mat' was established later on, yet the work of spiritual preaching had its start at Jaipur. The number of followers there was quite large. On the persistent insistence of His followers and devotees He had agreed to stay there to benefit them spiritually. His nectarean spiritual preachings made the people happy. With His beautiful physical body, highly radiant face and divine appearance, whenever He preached spirituality, the whole nature listened to Him with rapt attention; the sound of the 'Jaikaras' echoed in all the directions and even the gods and goddesses desired to bow to Him and seek His protection. His voice was sweet and melodious. His whole life, being full of renunciation and severe spiritual practices, was highly impressive. It was for this reason that all the sincere and good people felt attracted towards Him. He had one special virtue also that He treated each devotee according to his nature. There was no discrimination between the high and low and the rich and the poor. He only looked to their sincere love and devotion.
One day Shri Paramhansa Dayal Ji and Mahant Rameshwar Das Ji were returning to Jaipur from Moti Dongri. On the way, a potter was going with his donkeys. On seeing Shri Paramhansa Dayal Ji, he requested Him to sanctify his house, to which He agreed. There was no bedding in his house. He spread an old and torn sheet of cloth for Shri Paramhansa Dayal Ji to sit, and reverently placed two big barley chapatis (loaves) on His hands and filled an earthen pot with 'chhachh' (butter-milk). He ate chapatis and drank the chhachh with much joy. He gave a small loaf of bread to Mahant Ji also. Since Mahant Ji thought himself to be superior in caste, he did not eat it and put it aside.
On reaching home, Mahant Ji talked about it to his mother and said that Shri Paramhansa Dayal Ji must be in trouble that day, as He had eaten much there. His mother replied that to talk much about the faqirs was not proper, but he did not listen. He said to Shri Paramhansa Dayal Ji, "You hardly take one chhattank (60 grams) rice at home, how did you eat such big barley chapatis and drank that much chhachh today ?" Shri Paramhansa Dayal Ji smilingly replied, "Moved by the reverence offered by him, I had to do that. Please recall as to with what affection and humility he invited and served Me. Had I refused his hospitality, he might have thought that the Sadhus go to the rich people only to eat dry fruits and sweets, and do not like to grace the poor. Thus the affection in him would have been suppressed. You have seen yourself the affection with which he offered the meal. In such a situation, what to speak of eatables, even if there be poison one should not shun it." Thus Shri Paramhansa Dayal Ji showed that the Great Souls care for love and not for the wealth. Whosoever called the Lord with love and faith, owned Him. God always abides by the wishes of His devotees. Since then, the potter devoted his entire life to the service of the Saints.
Shri Paramhansa Dayal's life was an embodiment of renunciation and severe practices. He was extremely kind by temperament. Once during the winter season, a Jagirdar covered Shri Paramhansa Dayal Ji with a very costly fine shawl from Kabul. The Jagirdar was still standing there that a faqir, shivering with cold, came and said, "Baba ! I am feeling very cold. Kindly give me something to wear." Shri Paramhansa Dayal Ji put off His own chola (a long tunic-like shirt), gave it to him and asked, "Anything more" ? The faqir replied that he needed something more to cover with. At this, the former gave the same woollen shawl and asked: 'Now what ?'. The faqir replied that he had nothing to cover his head. Shri Paramhansa Dayal Ji took off his own cap and gave to the faqir. The faqir again prayed that his legs had no covering. Taking off His 'dothi' Shri Paramhansa Dayal Ji gave it to the faqir and sat only covered with a 'langoti' (loin-cloth ). He again asked, "Kindly tell me if you need anything more ?" The faqir said, "That is all" and went away happily. Of the devotees who were present there, some ran to their houses. One brought a chola for Him and another a dhoti. Thus many cholas and dhoties got collected there. He said, "See, renunciation is its own reward ! By renouncing one chola and one dhoti, so many of them have been brought here. A renouncer needs not asking for anything. He renounces and the Nature helps automatically."
Once Shri Paramhansa Dayal Ji intended to go to Sambhar for the spiritual uplift of the people there. Accompanied by a few devotees, He reached Jaipur Railway Station at about 4 or 5 P.M. to catch the train. There were many people on the platform. The reason was, that the viceroy was about to arrive. Shaminanas had been pitched there to receive him. Roads had been sprinkled with water. Welcome gates had been erected and decorated on the platform and other places. On one side of the platform a beautiful woollen carpet had been spread and a special chair had been placed on the carpet for the viceroy.
Just then, the Master arrived at the platform with a few of His devotees. Daroga Ram Chandra Ji, who was a gazetted officer then and a devoted disciple of His, was also waiting on the platform for the reception of the viceroy. When he saw Him coming towards the platform, he at once arranged to get a chair and a carpet, which was spread at a short distance from the chair reserved for the viceroy, and placing the chair there requested Him to take His seat. Daroga Ji, along with other devotees sat at His feet. The other officers and members of the railway staff were surprised to see Daroga Ji, a gazetted officer and holder of a high rank, seated in that way. The special train carrying the viceroy was about to arrive, but Daroga Ji was fully engrossed in listening to the nectarean sermons of the Master and also in beholding His Holy Darshans. All the spectators were simply attracted to behold His exceptionally graceful refulgent personality.
The special train steamed into the platform at the appointed time. Instructed by Shri Paramhansa Dayal Ji, Daroga Ji went to arrange for the reception of the viceroy who, when stepped at the platform, stood aghast to see a great refulgent soul-Shri Param Hansa Dayal Ji Maharaj, seated in the chair just in front of him. On being asked about this great personality, Daroga Ji reverentially informed the viceroy about His eminence as a perfect realized soul in the garb of an ordinary saint. The viceroy reverently bowed low to the Master and admiringly said "He is really a superb, fully realized divine personality." He (the viceroy) then took his seat in the chair meant for him.
All the people there were surprised to see that although they had gathered there to welcome the viceroy, the viceroy himself bowed to and praised the Master in the presence of all of them. Only he can recognise the Divine flame, who is blessed by the saints.
After the viceroy's departure, the train bound for Kishangarh arrived and Shri Paramhansa Dayal Ji boarded that train for Sambhar.
There was a government establishment for the preparation of salt at Sambhar lake in Jaipur State in those days. In that salt Deptt., Dewan Bhagwan Das of Teri town in Kohat Distt. (N.W.F.P.) was working as a clerk. Dewan Sahib was inclined to the company of Sadhus and loved to hear their Sat-Sanga (Spiritual Preachings). Wherever he heard of the arrival of Sadhus or their Sat-Sanga, he used to go there running and benefit himself by their teachings. He very much believed in the following saying of a Muslim faqir:-
Shri Paramhansa Dayal Ji arrived in Sambhar town, which is situated on the bank of Sambhar Lake. When Dewan Sahib heard that a realized Saint had come to that town and that He was delivering spiritual discourses (Satsang) regularly, at once went to see Him and to listen His Sat-Sanga. Due to Sanskaras (impressions) of previous births and the temperament in the present life, Dewan Sahib felt much attracted towards Him and also developed faith in Him. Dewan Bhagwandas had a deep rooted desire working in his mind since long that he should be promoted to the rank of an inspector in the same department where he was then serving as a clerk. When he presented himself before the Master, the latter casually asked about his means of livelihood. He replied that he was a clerk in the salt deptt. Shri Paramhansa Maharaj Ji, of His own wish, remarked: "You will become a superintendent of this deptt." This benediction came true after sometime.
Dewan Bhagwandas got himself initiated in the path of Bhakti and became a regular disciple of Shri Paramhansa Dayal Ji. After some time, he prayed to the latter to visit his birth place Teri, to sanctify it. Shri Paramhansa Dayal Ji said, " I will surely go there but after some time."
As stated above, Shri Paramhansa Dayal Ji never liked to stick one place. He was a wandering monk. He proved the truth of this quatrain (chaupai) of Bal-Kanda in the Ramayana literally:--
The saints have demarcated the pilgrim places into three types: (i) Local, (ii) Mobile and (iii) self-realisation. The local pilgrimage is that where the saints or Great Reincarnations appear and build some Ashrama or a 'Sarovar' (a lake). On reaching there the thoughts of a human being become pure automatically. The dust particles of the lotus feet of the Great Souls purify the atmosphere of such places. As one feels warmth near the fire and cold near the water, so the vicinity of the saints naturally gives peace, pleasure and happiness.
The second category is that of the mobile pilgrimages. When the saints move from place to place to uplift the people, they are called mobile pilgrimages. Lucky people come to see them from far and near and benefit themselves by their spiritual discourses. This mobile pilgrimage enables the people to wash the dirt and dross of their mind by having a dip in the flow of the holy sermons of the saints.
The third pilgrimage is that of self-realisation. When the saints bestow upon the people protected by them, the technique of spiritual advancement and of transforming their centrifugal attention to centripetal, thus meditating at the third eye focus, the aspirants' inward travel towards their cherished goal is called the pilgrimage of self-realisation. As there is a confluence of three rivers at 'Prayagraja', so also there is a confluence of three veins namely 'Ira', 'Pingla' and 'Sushamna' within. The saints alone can explain the significance of this confluence. Who-so-ever bathes in this holy 'Prayag' or so to say, learns the art of self-realisation, becomes dear and near to God .
Shri Paramhansa Dayal Ji was the confluence of all these three pilgrimages. He established the local pilgrimage by building a Sant Ashram at Teri. Being a wandering monk, He covered Bihar, U.P., Orrisa, Madhya Pradesh, Rajasthan and N.W.F.P. to teach 'Sahajyoga' and 'Bhakti' to the people there and thus assumed the form of a mobile pilgrimage for them. Those who came to seek His protection sincerely were blessed by Him and filled with such spirit of renunciation that they did not like to involve themselves in worldly affairs even for a moment. Thousands of devotees who realised themselves, became embodiment of happiness. Among them was the second Master of the Advait Mat Shri Swami Swarup Anand Ji Maharaj. The latter exhibited a wonderful aptness in understanding and accepting each and every wish and direction of Shri Paramhansa Dayal Ji, and underwent all privations, severities and adopted them in His life. That is why Shri Paramhansa Dayal Ji made Him His own image. Besides, the Third Master of the Mat, Shri Swami Vairag Anand Ji Maharaj, also faithfully followed into His footsteps. Their biographies are given in the pages to follow.
As already mentioned in the foregoing pages, Shri Paramhansa Dayal Ji went to the town of Teri (N.W.F.P.), the birth place of Diwan Bhagwan Das, in 1904 A.D., at his request. It was at this sacred place that this 'Mat' was actually founded and that place became the first great centre of Sat-Sanga. It was at this Satsanga centre that the basic principles of the 'Mat' were established and developed. Along with all this, it was that celebrated place, where the second Master of the Mat, Shri Swami Sarup Anand Ji Maharaj, was born and where the two Great Souls, Shri Paramhansa Dayal Ji, the first Master and the second Master met each other. In fact, the first Master had gone there to meet His great disciple, Shri Swami Swarup Anand Ji Maharaj, Who was His own image. Dewan Sahib's request was only a medium.
The Second Master was born at Teri. From the very childhood He was of introspective nature and remained ever immersed in His own thoughts. While a child, He would go and sit in the mountain caves to meditate and enjoy the pleasure of self-realisation. By birth He was a reincarnation. In 1904 A. D., Shri Paramhansa Dayal Ji, the first Master, came to Teri at the request of Dewan Bhagwan Das, and started flowing the sacred stream of spiritual preachings regularly. When He (the Second Master) came to know of the advent of that Perfect Saint there, the sentiments of Bhakti, which were already surging in His heart, got inundated and He came to see Him. As He (the Second Master) came and bowed to Him (the first Master), Shri Paramhansa Dayal Ji said, "Oh, dear, So you have come ! I came here only for your sake." The second Master bowed again and got Himself initiated by Him. He moulded His life according to the directions of His Guru and devoted Himself fully to the service of His Master, like a married woman who knows none else but her husband. The detailed description of the life of this Great Soul has been given in another chapter.
The saints and Great Souls do mysterious deeds, of their own accord whose significance is beyond the comprehension of a person of average common-sense. Once when Shri Paramhansa Dayal Ji was delivering spiritual discourse at Teri, He thought of testing as to what type of Bhakti and love there was in the heart of the devotees, who had gathered there. After the Satsanga was over, He asked every devotee to ask for whatever he desired. Some aspired after concentration of mind and some desired to the inner musical sounds (Anahad Shabad). In this every one expressed his desire. Shri Paramhansa Dayal Ji also gave instructions accordingly. In the end He looked at a person, who was sitting very quietly in a corner. Addressing him He said, "Well gentleman ! what do you want ?" The person recited the following persian couplets :--
Then Shri Paramhansa Dayal Ji smilingly threw a benevolent glance at him and said, "Really, this should be the only desire of a devotee treading the path of spirituality. A true devotee should harbour, only such sentiments in his mind, and every one is invariably rewarded according to the sentiments he holds." Listening to these ambrosial words and absorbing within him the refulgent figure of Shri Paramhansa Dayal Ji Maharaj; that devotee experienced a Divine Light within and having been thus bIessed, he began to freely sing the praises of the Master.
It means, that a real devotee should abandon all worldly desires. In fact understanding the real and deep significance of human life, he asks from the Lord Him alone, because when the Lord belongs to him, the servants of the Lord-the psychic powers, automatically surrender themselves at his feet. Illusion (Maya) is the slave of her Lord. On the contrary, if you ask for Maya, it never becomes yours. It deceives you in the end. In simple words the true devotee is he, who does not desire anything from the Lord but Him. The saints and Great Souls are compassionate by nature. They fulfil every one's desire by their very grace. It depends on the intensity of devotional sentiments of the seeker as to what he should get. He will get what he deserves. The above mentioned devotee gave a very beautiful reply indeed, when he prayed: '"Except Thee, I need nothing."
The heart, where the Sadguru resides, remains deficient of nothing. Meditation, concentration, the media to attain them and self discipline all get merged into that. Therefore, it is always imperative for the seeker to ask for the Lord Himself from the Lord, and nothing else.
The Great Souls are the Masters of Spiritual powers. They are embodiments of all virtues and are reincarnations by birth. They do not acquire spiritual knowledge from anyone. They only come to give. Even then, from worldly point of view they live and work in the same manner as they want others to do. Thus Shri Paramhansa Dayal Ji, although a reincarnation Himself, presented an ideal to the people as to how to achieve the goal of life. He used to say:-
We have learnt the sense of respect and entertainment from the earth. This means that earth has limitless power of endurance to bear sufferings. It produces all types of food and vegetation to feed the people of the whole world. Someone digs well into it, others build houses on it. All get all types of comfort from it. Yet it says nothing-good or bad, to anyone. You may grow orchards on the earth or sow thorns, it places no hindrance. In other words earth respects all alike. Some one has said:-
The earth and the forests are immune to the digging and cutting processes respectively; and so are the saints to abuses and harsh words. None else is so much tolerant as the saints. Therefore the saints and the great souls advise the seekers to be tolerant like earth. They wish them to be so humble as neither to speak any harsh word nor entertain any evil thought towards anybody. The earth imparts this teaching, which the Great Souls imbibe in themselves and ask the seekers to follow suit.
The lesson of humility was imparted by the corpse. You may put the dead body anywhere: burn it; bury it under ground or make it flow in the stream; it is all the same for it. Therefore, the seeker should take this lesson from the corpse and surrender himself body and soul to the Master and should gladly carry out the instructions of 'Sadguru.' He should have that much humility in his heart, thoughts and conduct, that he may always conduct himself most humbly in the service of others, because there alone lies his welfare. Whosoever considered himself low, benefited himself the most. Saint Sahajo Bai ji has said:-
Head, ears and nose all are at the top of the body. Oh' Sahajo ! all the people worship the feet, because they are low. The dust of the feet and its wash is considered as most sacred. Saint Kabir has also said:--
Naturally water always flows downward and stays at the lower level. It does not stop at the higher level. One has to bend low to drink water. Thus, whosoever becomes humble gets everything. Fruit-laden branches always bend downward. Humility is the harbinger of all the virtues.
The highest virtue of generosity or broadmindedness is found in the clouds. The clouds rain everywhere selflessly. The barren, fertile, unproductive, highly productive, mountainous, rocky lands, plains, lakes, streams and rivulets are all equal for the clouds. The clouds rain on all of them alike without any selfish end in view. Another remarkable virtue of the clouds is that they carry the saltish water from the ocean and pour sweet water in the shape of rain. Therefore, the seeker should learn from the clouds to be selfless in rendering service to others:-
Exert your utmost to be munificant. Be beneficent to others, so that you may realise the aim of your life. Do good to others, unmindful of how the others behave towards you. Do a good turn and forget it. Do not entertain a desire to excel others.
Night covers the vices of all. The criminal may commit crime, the thief may indulge in theft and any one else may do whatever he likes; but the darkness of the night hides all. The Nature, of course, arranges to repay the good or bad deeds in their own coin!-
Who says that the tyrant is not punished and the virtuous is not rewarded ? All reap the harvest of whatever they sow. But the night teaches us that one should not disclose the vices of others. Therefore, the seeker should have such a broad mind and sober temperament that he should ignore the faults of others, as it is not proper to recount them. One should rather look at one's own faults:-
Generally we laugh at others' faults; but do not look at our own which are innumerable. When one looks into oneself, one finds as to how many vices are there. Therefore, one should worry about reforming one's own self.
Fire has taught us contentment. As the fuel thrown into the fire is reduced to ashes and whatever is put into it is consumed by it, similarly a human being should lead a life of contentment. One should be contented with whatever one gets-be it a coarse and dry bread or a buttered one, and ever remain happily busy in remembering God. Having kindled the fire of knowledge one should throw the fuel of desire, greed and restlessness of mind into it, so that they might be burnt to ashes and one may be saved from the wheel of eighty four lacs. Whatever one is destined to get, one will surely get, but if one goes on multiplying one's wants, one will only continue to be miserable.
Wherever one goes, one is destined to reap the fruit of his past deeds, and that he must get; because he carries with him his destiny preserved in the lines of his palm. Desire does not let one remain contented with one's destiny. That is why, one always feels miserable, as if happiness is not for him. If one remains contented with one's lot, one would see how peaceful this life is. Hence, the seeker should always feel contented with his destiny and engage himself in remembering God, so that he may become an embodiment of happiness.
Air has taught us the lesson of freedom by giving us the message of living freely. It implies to the freedom of the soul from all its entanglements. When the soul is free from all ties, one attains salvation. Man's attention is caught in the meshes of lust, anger, greed attachment and ego. The air gives him the message to keep his conscious free from these vices. But the question is 'how to get freedom ?'
If a man in bondage meets his like, how can he be freed ? The solution is that he should serve a free soul, so that he may be freed by him in a moment. The human being is bound by the ties of illusion and attachment. He can be relieved of his mental agony, psychological ailments and inner disturbance only by the grace of the Great Souls of the times, Who are themselves free; otherwise one is not potent enough to free oneself from these ties. The Great Souls, who lead people to the path of Bhakti always say that Bhakti leads to freedom. One can therefore become free by following this path. It means that one can be free from all the ties if one seeks protection of the perfect Sadguru.
We learnt the lesson of sympathy from the tree. The Great Souls have included the tree in the category of those, who render selfless service unto others. Tree, tank, cloud` and the saints come to this world to benefit others. They do only good to the people. A poet of Punjab has said about the tree.
The idea is that in forests trees grow without any one's effort. At some places they are planted also. While describing their special qualities, the poet says that when the branches are laden with fruit, they bend downward. People pelt them with stones, but they give sweet and tasty fruits in return. Cottages are made of the leaves of the trees, which are also used as manure. The wood of the tree is used in buildings and for domestic purposes, such as making of tables, chairs, cots and also as fuel. Another poet has further amplified that a human being makes use of wood right from birth to death. After birth the cradle for the child: then after some years sports material for play and takhti (clean wooden plank) to write upon; in youth sofa, table and chair: in old age stick for support and after death the cremation of the body, all are made and done out of and with the help of wood. Thus, from birth to death one needs wood. Wood here means tree.
Though it makes the human life comfortable, but the tree has no selfish ends in view. It never forbids anyone whether one cuts it with axe or saws it with big sharp steel blades. A person of any caste may come to seek its shade it provides the same to all equally, without any discrimination between high and low. So a seeker should mould his life into the service of others like the tree. It has been said:-
The lesson of justice was learnt from the scale. It is evident that the scale does justice to every one. Just as with the variance in the weight of the commodity, the pan of the scale moves up and down (that is, it feels agitated); similarly every person should visualize his own soul as those of others. This means that you should not do that which you do not wish others to do with you. To consider others lower than one's own self is, in fact, to lower oneself:-
The moon has taught us to treat all alike The moon gives light and coolness alike to every body, and a human being should learn a lesson from it to always talk sweetly to others, and impress others by his conduct in a way that they may ever remember him. Just as the stray men are guided by the moon light, similarly by your guidance, others should take to the right path. If the seeker wishes to realise his aim, he should behave towards all alike and selflessly. It is only then that he would be able to reach his goal.
This shows how much spiritual inspiration is conveyed in His every saying !
Shri Paramhansa Dayal Ji enjoins: "Oh, seeker ! every inanimate object of the world teaches you a lesson, which you should put in action. I myself have acted accordingly and it is only then that I have been able to achieve My object. The Great Souls have always been treading and will continue to tread this very path. Doing good unto others, impartiality, just conduct, and truth are their main props of life, by sticking to which they attain the status of Great Saints. Good demeanour is the very pith of life, and is the only means of achieving one's aim. Adopt this path to easily reach your goal."
Once He went to Gopal Nagar from Agra to convoy His spiritual message. All the men and women of that place came to attend His spiritual discourses, and got inspired with pure sentiments of love and devotion unto Him. It is beyond the scope of pen to describe the enthusiastic emotions with which the disciples and Satsangis greeted their Preceptor. The spectacle was so much heart captivating as if Heaven had descended on earth. The restless minds of the people got peace by listening to His nectarean discourse. A wealthy man of that town, Seth Kirori Mal was present in the Satsanga. As was his name, so was his wealth. He had an old mother at home, who was unable to attend the Satsanga. Seth Ji made a request to the Master, "Shri Maharaj Ji ! kindly sanctify my house also by the touch of your feet." Impressed by his faith and humility He granted his request. When He went to his house, Seth Ji made a seat for Him in his mother's room. While sitting there He looked so graceful, that even the gods in heaven would have been put to shame. He edified that 'Sadguru' and His 'Shabad' (NAM) are the only true benefactors of a human being. Nothing else in this world can remain sincere to him for ever. Sincere repetition of Shabad and meditation alone can enable him to attain the real bliss. 'NAM' cleans all the dirt of the mind, gathered since numerous births:-
'NAM' is like a philosopher's stone and the human mind is like rusted iron. The moment the mind comes into contact with 'NAM', it is relieved of all its dross; just as the rusted iron turns into pure and glittering gold by a single touch of the philosopher's stone. Thus purified, the mind is in no time freed of the ties of attachment. 'NAM', when contacted, enraptures the conscious and a wonderful happiness enwraps the mind.
Nothing of this world can accompany one after death, so much so that even one's body is also left behind. But the 'NAM', bestowed upon by the Sadguru, and its sincere and constant practice ever abides with man. Thus, Shri Paramhansa Dayal Ji continued to deliver His discourse for a sufficient time. After the Satsanga was over, everyone in the family requested for initiation. Moved by their love and faith He initiated all of them into the technique of Bhakti. Enraptured by the glorious face of the Master and by being impressed by the true 'NAM' Seth Ji's old mother felt overjoyed and her attention 'Surat' got absorbed in 'NAM'. When her attention was fully united with the 'Shabad', she started witnessing the scenes of 'Sach Khand' (Higher realms of spirituality).
When her attention returned to this mundane world after seeing the scenes of the soul's real abode, she expressed extreme sense of gratitude towards Him and said, "How fortunate we all are that you, the Master of the 'Khandas' (all the worlds) have blessed our house with your visit. I can realize that all the supernatural powers are at your beck and call and all the gods and goddesses are anxious to serve you." Seth Ji then requested "Oh, Lord ! this room, in which you are sitting, is now yours. It is our innermost desire that we may daily worship you and meditate upon you here." The Master happily granted their request.
Shri Paramhansa Dayal Ji after a short discourse, left for some other place. Three days after that, Seth Ji's mother expired suddenly. This brought a great shock to Seth Ji and he was lost in innumerable imaginations.
Absorbed in his pensive mood, as he was, Seth ji in his dream at night saw Shri Paramhansa Dayal Ji seated in a royal throne (Singhasana) embedded with jewels and precious stones. Even the light of hundreds of suns, put together, stood no comparison to the Master's refulgent form. Near that lustrous throne squat Seth Ji's mother at the feet of Shri Paramhansa Dayal Ji Maharaj. There, Seth Ji very respectfully prayed, "Oh Lord ! My mother is seated under the protection of Your lotus feet, while I am bemoaning her loss." Shri Maharaj Ji sympathisingly replied, "Seth Ji, Your mother was a highly realised soul. Just with the initiation of 'NAM' her conscious (Surat) immediately reached Brahmanda. She had attached her conscious to the unfailing love of 'Sadguru', and according to her pure thoughts and actions (Karmas), she has been given this exalted place."
Seth Ji disclosed his dream to all the people. All of them felt very happy and grateful. They began to appreciate their own destiny and shouted Jaikaras (slogans of victory) of Shri Paramhansa Dayal Ji.
After some days, Shri Paramhansa Dayal Ji went to Ram Nagar. There a devotee, named Chaudhri Prem Chand, requested, "Shri Paramhansa Dayal Ji ! I have been doing good deeds since long. I worship and meditate for four hours a day and have been on pilgrimage to all the four corners of the country. Even then I have not attained peace of mind." On hearing this Shri Paramhansa Dayal Ji smilingly replied, "The restlessness of the mind can be removed only by the grace of the Sadguru of His own times and by acting and meditating on His teachings. There is no other method to calm the mind. Unless the mind learns to concentrate, one cannot experience real peace. When nothing in this world gathers weight or gains importance unless it is shaped by an expert, then how can this age-old fickle and impure mind become pure without seeking the protection at the lotus feet of the perfect Sadguru. You may study lot of the Granthas; but you will be able to understand their real import and act upon them only when you have acquired the guidance of the perfect Master of the times. He alone knows the import of the Vedas. Can a patient of today be prescribed medicine by a vaid (doctor) who lived thousand years ago ?" At this the Chaudhri fell at the feet of Shri Paramhansa Dayal Ji. The moment his forehead touched the dust of His lotus feet, his intellect was enlightened and his attention was attracted by the graceful image of Shri Paramhansa Dayal Ji. The Master put His affectionate hand on Chaudhri's head and at his request, initiated him.
When Chaudhri Prem Chand meditated on the 'NAM' initiated by the Sadguru, and turned his conscious inward, he saw spiritual visions. He went to the place, where he used to go for Satsanga earlier. All those present there were surprised to see him in his ecstatic moods.
There was in his eyes a peculiar brilliance and in his heart a peculiar ecstasy. All of them eagerly enquired of him as to what had happened.
He replied, "I wish to be sacrificed at the feet of Sadguru Dev Ji, Who has shown to the forsaken man like me, my own home; has turned my conscious inward by freeing it from the ties of attachment and has taught me the technique of 'NAM' which has given me real peace and has made me absorbed in meditation." Thus in ecstasy, he began to sing the praises of Shri Paramhansa Dayal Ji Maharaj. Listening to his experiences, other people also developed faith in Him, and alongwith Chaudhri Prem Chand, they too came to have the 'Holy Darshan' of the Master.
All of them prayed to Shri Paramhansa Dayal ji: "Oh, Great Lord ! Kindly stay here for a few days and gratify us by Your Darshan and spiritual preachings." Keeping in view their utmost faith and devotion Shri Paramhansa Dayal Ji granted their request.
One day Shri Paramhansa Dayal Ji explained in the course of Satsanga, "The real benefactor of the soul in this world is Sadguru alone. The rest of the worldly relations have no love and sympathy for the soul. They are related to the body alone. As the co-travellers meet on the way and depart, so are the relations of the human being with his dear and near ones in the world." He continued His dialect on this subject for a couple of days.
The third day Chaudhri Prem Chand had a fall while walking on the road and died. Then all the Satsangis began to talk among themselves that he (Ch. Prem Chand) used to say that he had seen his real home and that Shri Paramhansa Dayal Ji had shown him the same, but how is it that he died an unusual and untimely death ?
At night, Lala Nirmal Das Ji, the head of the Satsangis, dreamt that Shri Paramhansa Dayal Ji was sitting in the midst of thousands of devotees in 'Sach Khand' on a shining throne. On both sides two devotees (one on each side) were swinging 'Chanwari' (a fly whisker) over Him. He saw Chaudhri Prem Chand entering by the gate. When he came near, Shri Paramhansa Dayal Ji smilingly said, "Oh, Prem Chand Ji ! So you have come." He bowed at the feet of Shri Paramhansa Dayal Ji and replied, "Yes, Lord." Shri Paramhansa Dayal Ji then asked one of the devotees, who was swinging the 'Chanwari', to entrust that service to Chaudhri Prem Chand and to take up some other service for himself. He complied with the orders of Shri Paramhansa Dayal Ji.
When Lala Nirmal Das woke up, he felt ecstatic on recollecting the dream. On the second day he went to attend the Satsanga and smilingly disclosed that he had seen with his own eyes that Shri Paramhansa Dayal Ji was none other than Par-Bramha and that He had reincarnated only to uplift the people in the Kali-Yuga. On hearing the details of the dream the doubts of the devotees were dispelled and they began to sing the praises of Shri Paramhansa Dayal Ji with ever more greater faith and affection. Then all the Satsangis prayed to Shri Paramhansa Dayal Ji that they all be kindly initiated in the true 'NAM'. Shri Paramhansa Dayal Ji accordingly obliged them. After giving nectar-like spiritual discourses there for some days, Shri Paramhansa Dayal Ji arrived at Agra.
Wherever the Satsang-Ashramas were established, Shri Paramhansa Dayal Ji named them 'Krishana Dwaras.' From Agra, He proceeded to Teri where He stayed for a long time. Teri was very chilly, but He used to wear only a chola of muslin. Due to extreme cold, symptoms of paralysis appeared on the right side of His tender body on 11th February, 1915. Doctors were called from Bannu, Kohat and other places, but they could do nothing. He was Himself Par Brahma, the creator of the world and the boatsman or the protector of all. How could the paltry cold harm Him, when He had overcome utmost physical strains in meditations from the very childhood ? Thus, the disease had appeared on account of His own volition. One day He told that the people thought that He was ill, but knew little about its significance. It was a hidden secret, which they were unable to understand.
In fact, the hearts of the Great Saints are deeper than the ocean, higher than the skies, and more forbearing than the earth. By taking over the sufferings of the worldly people on themselves, they lead them to the peaceful path of 'Bhakti'. Human intellect is incapable of understanding these secrets. Before His advent, most of the people of N.W.F.P. had forsaken the path of 'Bhakti' and were being scorched in the fire of attachment and greed day and night. By making the sacred stream of spiritual preachings flow, He had bestowed peace on the troubled minds. Thus, after undergoing many difficulties, He had completely changed the plight of N.W.F.P. He proved the truth of the temperamental virtues of the Great Saints, as described in a chaupai (quartrain) of the Ramayana:-
The conduct of the saints is beneficent like that of cotton. Outwardly the cotton appears to be insipid, but its fruit is full of virtues. The cotton grows in the field, and undergoes the hardships of summer, winter and rainy seasons. It transforms itself into cloth after suffering great hardships of the process in order to cover others' naked bodies. In the same way the Saints first resort to hard spiritual practices and then undergo great worldly sufferings to uplift the masses, being unmindful of their faults. For this very reason they are worshipped the world over.
From Teri Shri Paramhansa Dayal Ji went to Agra on 13th October, 1915 and from there He went to Jaipur where He got an Ashram built for Satsanga. Jaipur was made the main centre of Satsanga for whole of Rajasthan. He brought about a spiritual awakening in the people. Having shown the true path, He brought the wayward humanity to the righteous path. After some days, the residents of Teri came to bring Him again to their town and He went there via Kohat.
While Shri Paramhansa Dayal Ji was benefiting the people of Teri by His nectarean preachings and spiritual discourses, His fame had spread to the surrounding areas as well. One day Pandit Bhagwan Das, a resident of Nauyab came to Teri to see Him. Overpowered by the sentiments of devotion and detachment, he requested with tears in his eyes: "Maharaj ! My redemption appears to be impossible. I have committed indescribable abominable deeds. I have killed lacs of animals and birds while hunting. What else I should submit ! Whenever I think of those deeds, I get disappointed." Shri Paramhansa Dayal Ji consoled him and said, "Now do not worry about the past; and commit yourself to meditation. You will be surely redeemed. Look ! Valmiki was a 'Bhil'. What to speak of animals, he killed lacs of human beings. Instead of 'Ram Ram' he recited 'Mara Mara'. Even then he came to be known as a saint of such a high order that thousands of years before the birth of Shri Ram Chandra Ji, he had composed the Ramayana. Lord Rama's resort, Sita Ji served him by fetching water for him. And look, You are a Brahmin by birth. What doubt can there be about your salvation, if you meditate regularly ? Lord Krishna has enjoined in the Gita, "When Shudras and Vaishyas can get salvation, what doubt can there be about your salvation, oh Arjuna, as you are a Kashtriya ?"
Thus Shri Paramhansa Dayal Ji advised Pandit Bhagwan Das Ji to do 'Bhajan Abhyasa' (meditation) and gradually everything would be alright.
Bhagat Sahib Chand Ji and Bhagat Dhani Ram Ji were two most faithful devotees of Shri Paramhansa Dayal Ji. He was extremely happy with Shri Sahib Chand's boundless faith, affection and staunch devotion. Shri Sahib Chand, by His grace, composed 'Aarti' and 'Stotra' in those days and presented them to Him. He read them most carefully and affectionately. The first couplet of the 'Aarti' read as:-
"Parmarath Hit Avtar Jagat Main,
Shri Paramhansa Dayal Ji observed: "You have got the protection of the perfect Saint Sadguru. Therefore, you are not foolish (moorakh). You are fortunate. In place of 'Moorkhan', therefore, you should write:
"Ham Jaise Bhagyan Ko Grih Darshan Deena."
Thus the changed text means: "Guru Ji has reincarnated Himself in this world to redeem others or to arrange for others' salvation. We are fortunate that He has appeared before us in our own house."
Shri Sahib Chand changed the couplet accordingly. Shri Paramhansa Dayal Ji felt very happy on finding the imports of Bhakti and uplift of others as well as the salient features of His own Mat (system) incorporated in the 'Aarti' and 'Stotra.' He observed: "This Aarti and Stotra will always be honoured by the Mat." Accordingly these 'Aarti' and 'Stotra' are being sung daily in the morning and evening in every house, village, city and Ashrama of the devotees.
Aarti is composed of two words: Aa+Rti. 'Aa' means from all sides and 'Rti' means love. Put together, it means that all should worship their Deity and sing His praises with full love and affection. Deep spiritual sentiments are incorporated in this Aarti and Stotra, which are being reproduced below along with their meanings so that it may be easy for all the devotees to understand them:-