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for the Master. Besides this, they would bring radishes (Moolie), each of which weighed more than 10 seers. Shri Paramhansa Dayal Ji used to send those radishes as present to far off places.
When Lala Dhani Ram Ji left for his heavenly abode, a devotee enquired of Shri Paramhansa Dayal Ji: 'Oh, Master ! where did the souls of Bhagat Sahib Chand Ji and Bhagat Dhani Ram Ji rest after they had left their mortal bodies ?' Shri Paramhansa Dayal Ji replied, "Bhagat Sahib Chand Ji has attained salvation, but Bhagat Dhani Ram Ji will have to take another human birth to attain salvation, because his spiritual attainments are yet incomplete, which he will complete in the next birth."
It has been said in the Gita also:-
In this way Shri Paramhansa Dayal Ji preached spiritualism day and night. Although His physical frame had now become weak, but even then from 1915 to 1919 A. D., He continued His spiritual preachings at Agra, Jaipur and sometimes at Teri. In 1919 A. D. He was at Teri. On 13th January, 1919 He said, "Four types of service are rendered in this world. They are-( i ) Dram ( ii ) Jisam ( iii ) Kadam ( iv ) Sukhan. 'Dram' service is through money 'Jisam' means service through physical body; 'Kadam' means service through movement or to collect offerings by going from place to place and to arrange for its utilization in 'langer'; and 'Sukhan' means propagation of Satsanga. All the devotees have faithfully fulfilled the principles of these four modes of service. Whosoever was fit for any of these services, has done the same with a sense of duty."
Now he started observing silence mostly. Sometimes he used to break it of His own volition. One day He made a forecast. "Now I have to go. It is essential to renounce the old clothes." The devotees could not reach the depth of these words. If some one understood it, he could not utter it. He did not know as to how to request Shri Paramhansa Dayal Ji to continue to bestow His Darshan on the devotees in His physical frame.
Of His own volition, two months and seven days before He left for His Heavenly abode, on 3rd May 1919, He sent for Bhagat Khan Chand Ji alias Mahatma Yog Atma Anand Ji and Bhagat Amir Chand Ji. The same day at Teri, He got the 'Will' regarding His succession written by Bhagat Amir Chand Ji and with His own hands handed that over to Bhagat Khan Chand Ji, to be preserved carefully, because that would be of great use at the opportune moment. The contents of the 'Will' were as under:-
"Dear Khan Chand Ji,
May you be ever safe and happy ! After best wishes for the future life it may be known that you let all Satsangis (devotees) old and new, know that it has been observed by Shri Maharaj Ji that there are two types of successors, physical and spiritual. Baba Vishudh Anand Ji has been the physical successor for the last one and a half year and this is known to all.
The spiritual successor is Baba Swarup Anand Ji. Whosoever will listen to His Satsanga (spiritual discourse) and have spiritual teachings from Him, will be benefited. This is My blessings. Bai Yog Anand Ji and Bhagat Amir Chand Ji should also make it known to every one that My spiritual successor is Baba Swarup Anand Ji. Moreover, I also bless that there would be more than ten thousand devotees of Baba Swarup Anand Ji. Whosoever listens to His spiritual discourses and gets initiated by Him would be blessed." Besides, He ordered the bearer of the 'Will' to show it to Dewan Bhagwan Dass Ji.
On the same day i.e. 3rd May 1919, the second Master was sent from Teri alongwith Bhagat Khan Chand Ji. From Teri, they both reached Bahadur Khel, and showed the 'Will' to Dewan Bhagwan Das Ji. Then they left for 'Kakkian' where after a stay for one week, they proceeded to 'Kulachi.'
On l5th June 1919, He gave up even that little food, which He used to take to subsist His body and from then onwards He took only water.
On 9th July, l919 in the evening Dewan Bhagwan Das came to Teri to meet the Master, when the latter spoke a few words to him in low tone. Then at 6. A.M. on 10th July, l9l9 on Thursday or Asarh Sudi Dwadshi Samvat 1976 Bikrami, Shri Paramhansa Dayal Ji returned to His heavenly abode, from where He had come to benefit the masses spiritually in this world. He could have done whatever He wished, but His wish was such that all the Divine powers submitted themselves to it. According to the practices laid down in the Shastras, He was given Maha Samadhi (burrial) in the house of Bhagat Amir Chand Ji at Teri. This heart-rending sad news was conveyed to the devotees of Teri and other places. All of them naturally felt extremely grieved at the news. But what could be done ? Many shed tears profusely. It was difficult to describe the state of mind of the devotees at that time. But who could interfere with His sweet will ? Somehow or other weeping and crying, the devotees reached Teri. Shri Swami Swarup Anand Ji, the second Master, was also proceeding to Teri along with the devotees to celebrate the sacred festival of 'Vyas Puja'. On reaching there He was shocked to learn the sad news. Then, He summoned the devotees from different places and arranged a Bhandara (Common Langer) in the sacred memory of Shri Paramhansa Dayal Ji.
The devotees were anxious to have the darshan of that Divine light-the Second Master. A mingling of hopes and disappointments were rising in their hearts in quick succession, as to what would happen there-after ? Some were already in the know about the succession, others had also been given indirect indications about the things to come. The devotees recalled those hints of Shri Paramhansa Dayal Ji that He always addressed Shri Swami Swarup Anand Ji as "Bhayya" (brother): He had already entrusted the spiritual power to Swami Swarup Anand Ji two months earlier. All recalled that Shri Paramhansa Dayal Ji had asked the 'Sangat' at Agra pointing out Swami Swarup Anand Ji: "Dear ones ! make way, Shri Paramhansa Ji is coming."
On the 13th July, 1919, the day of Vyas Puja, the Hukam-Nama (order) regarding the spiritual successor was read out to all and 2nd October, 1919, was fixed for the 'Raj Tilak' (accession) ceremony. Keeping in view the orders of Shri Paramhansa Dayal Ji, all the devotees consoled themselves and decided to abide by the orders of the first Master. They all showed their respects for Shri Swami Swarup Anand Ji Maharaj. Thus Shri Paramhansa Dayal Ji, the first Master, removed His physical body from the sight of the devotees and reappeared spiritually in the bright form of the Second Master.
Shri Paramhansa Dayal Ji was a great lover and respector of ancient traditions. He had laid a sort of foundation of the spiritual work, which was to be carried on by His successors and devotees. He used to give His discourses on Guru Bhakti (devotion to the spiritual Master). Sahaj Yoga (Self-realisation), spiritual knowledge, etc. The device He moulded His own life in Yoga, Tapassya (severe spiritual practices) and austerity, was followed by many great souls among His followers. Whatever principles of spiritual devotion were laid down by Him, were realistically put into practice by His successors. The more He desired to keep Himself away from the people, the nearer He had to come to uplift them spiritually. People would continue to remember for Ages the spiritual discourses which He delivered in response to their spiritual yearnings and His own inner spiritual prowess. Treading the sacred path, shown by Him, His followers are advancing by leaps and bounds. All the devotees feel heartily grateful and would continue to do so to Him for His excellent benefactions.
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1. The human mind is made up of such material 'that every sentiment gets inscribed there, which is called Sanskara. The nature of the mind is such that it keenly listens to condemnation, back biting and its own praise even from a distance, which later on assume the shape of selfsame thoughts, and are ultimately transformed into Sanskaras. Just as the process of cleansing a house consumes a lot of time, but throwing filth therein takes no time; or as it is very easy to pollute the water by putting dust into it, but lot of measures have to be adopted to filter and purify it; similarly, by being in the company of the saints and by adopting the path of 'Surat-Shabad-Yoga' taught by the Sadguru, if mind is saved from the bad impressions or Sanskaras, it will free itself from the illusory impressions and attain the spiritual bliss. But if it gets entangled in worldly thoughts, these vicious thoughts will become the seeds in the shape of Sanskaras, from which will grow the mighty trees of the similar kind and will bear similar fruits.
Therefore, the great saints advise: -
The eyes, the ears and the mouth are the three main organs through which good as well as bad ideas enter the mind. Closing of eyes means to enjoy "Sahaj Samadhi"; closing of ears implies to intently listen the "Anahad Shabad" and closing of mouth points towards "Ajappa Jap". One should not see any evil with one's eyes. Whatever the eyes see, casts its impression on the mind; giving rise to selfsame thoughts which ultimately form Sanskaras. It is for this reason that the great saints have suggested that one should always meditate upon one's Master, so that nothing else may reside in one's innerself. This will enable the conscious to concentrate and get absorbed in 'Shabad' or 'NAM'. One should not listen to such things which may generate evil thoughts. As already said, the fondness to listen is such that even if there is back-biting, condemnation and praise at a distance, one readily lends one's ear to that, which generate similar Sanskaras. Let no such words be uttered by one, for which one may have to repent later on. Therefore, the saints advise that one should concentrate on the Name of God in order to save oneself from entertaining evil thoughts; otherwise the results of illusory Sanskaras would be far more troublesome. As would be the Sanskaras, so would naturally be the Karmas (actions). Therefore, if one wants to attain the goal of life one should not harbour such thoughts which may result in evil deeds, and finally become Sanskaras for the next birth.
One earns noble thoughts in the company of the saints. These noble thoughts lead to noble Sanskaras. Noble Sanskaras help purify one's mind and enable one to attain spiritual bliss. Therefore, the company of the saints alone is indispensable to create good Sanskaras in a person.
2. A true disciple is he who kills his ego. It is customary that persons accept someone in some form or other as their 'Pir' or Guru. Literally 'Murid' or 'disciple' means 'Murda' or a dead body. As a dead body is insensible to the effect of its being drowned in water or burnt on the pyre; it leaves itself entirely to the wish of a living being; similarly, a disciple has to behave vis-a-vis-his Guru, while living. He should faithfully act upon the behests of his Guru without allowing his intellect to interfere in any way, and feel grateful in abiding by the wish of the Master. When the mind and the Master, both are present to dictate their commands, he should obey the Master and not the mind. It is only then that he can be called a disciple in the true sense of the term. Unless one is disciplined to such a condition, one is not entitled to discipleship. Such a position is gained only in the company of a perfect Master, by seeking shelter at His feet and by dedicating oneself completely to Him.
In other words, ego and Bhakti cannot go together, as they are antagonist to each other. Just as there is no room for darkness in an enlightened mind, even so where the ego has established itself; Bhakti remains miles' away from such a place. One who is possessed by ego, but still considers oneself to be a devotee, is sadly mistaken.
To attain Bhakti or to become a true disciple, one must discard honour, prestige, worldly fame and ego etc. The path of Bhakti is such that on attaining a little progress in that, egoism does make its appearance, and its sting is very harmful. Just as by adding a small quantity of acidity in a vessel containing a large quantity of milk or by mixing a few drops of poison with nectar, the milk and the nectar are spoiled altogether; similarly, by harbouring a tinge of vanity in the mind, Bhakti gets polluted completely. Ego ruins the wealth of Bhakti laboriously earned by man.
Saint Charan Das Ji writes:-
A true disciple, must therefore, own the quality of being humble. Ego drags one to ruins. So long as there is vanity in one, true discipleship is far far away.
It is for this reason that emphasis has been laid on Guru Bhakti, because by adopting other methods such as asceticism, fasting, muttering of various 'Mantras', control of breath etc., according to one's own whims and fancy, egoism creeps in stealthily, which gradually becomes stronger and destroys one's earnings. In Guru-Bhakti, the mind is, on the other hand, trained to obey the Master, and consequently, the ego has no chance to turn up its ugly face. One must therefore, shun the dictates of the mind, should not pry into matters not concerning one, and finally erase one's selfish thoughts to qualify oneself as a true disciple. This is possible only when one is blessed with the company of a Living Master.
Saint Dadu Dayal Ji says:-
The followers of the path of Bhakti should therefore, ever keep in mind that the Ego is the deadliest foe. He who shuns the ego, remains aloof from the sensual pleasures, serves the Master with all his might and devotion unto Him, and abides strictly by the behests of his Sadguru with an implicit faith in His commands, is a true disciple.
3. The seeker has to pass through various inner stages during the inward journey of his conscious through 'Abhyasa' (practice of meditation). The difficulties usually experienced by him, while practising 'Ajapa-Jaap', 'Anahad-Shabad' and 'Sahaj-Samadhi' can easily be overcome by meditating on the refulgent form of the Master. To free the conscious from the rigours of 'Pind-Desha' and to establish it firmly in 'Brahmand-Desha', the seeker should know that the gross mind, the intellect and the subtle mind (or Chit) constitute the gross physical self. The conscious has to start its journey from the 'Pind-Desha' to reach the 'Brahmand-Desha', after crossing many hurdles on its way. It should be borne in mind that the journey from 'Nabhi' to 'Hridaya', from 'Hridaya to Kantha' and from 'Kantha to the forehead' commence within the limits of 'Pind-Desha', as all these are situated in the domain of 'Maya'. Beyond this, when the stage between the two eyebrows, called 'Sahasra-Dal-Kamal' (A thousand-petalled Lotus) is reached, the inner-stages of the Brahmand Desha start from here, which can be crossed by seeking shelter at the feet of the Master and with His benign grace alone. Continuing its pilgrim further, the conscious has to reach the 'Daswan-Duar', luminousness of which stage surpasses description and full knowledge of which can only be gained from the Illumined Great Souls of their times. If the mention of that higher realm is put to pen, it is reduced to a mere bookish knowledge, which is utterly incapable in capacitating one to cross these inner spiritual stages.
With regard to the crossing of these inner stages, Saint Kabir has said:-
In other words, one can see the inner glimpses with the blessings of the Great Saints alone.
4. Here is a Hindi 'Bhajana' which relates to the concentration on the Master:-
(i) Abhayasa (regular practice of NAM), (ii) Vichara (power of discrimination), (iii) Dhayna (concentration) and (iv) Samadhi (Meditation). The Muslim saints call these four methods as 'Ziker', 'Fiker', 'Maraqba' and 'Fanaa'. After the stage of Fanaa, mentioned here, there is another stage, known as 'Baqaa' or salvation.
Abhyasa (practice of NAM) helps in focussing all the senses to the point of concentration and to facilitate the aspirant in meditation. A constant vigilance has to be kept over the senses lest they might get distracted and run after the worldly pleasures. To fix the conscious (Surat) in Shabad or the 'Word' and to reach the stage of deep meditation is the main aim of these practices.
In this way, while practising these four methods, in order to attain God-realisation, the aspirants should withdraw their senses from the worldly objects and fix them in the Sadguru's Shabad or 'NAM'. The behests of Sadguru become their spiritual guide, abiding by which, they follow the path of Guru Bhakti with great ease and thus achieve the aim of their human birth.
5. A very common human complaint that the mind does not permit him to concentrate is incomprehensible, because the mind is just like the wax and can be moulded in any shape one desires. Just as the melted wax takes up the shape of the mould in which it is poured, may it be an earthen lamp or a tumbler; similarly the mind is influenced by the company it keeps. It neither hesitates to take up the impressions of 'Maya' nor it refuses to be impressed by the holy company of the saints.
If the mind gets impressed by illusory thoughts, it will get entangled in the cycle of eighty four lacs. It then becomes extremely difficult to free it from this cycle. But if it gets the company of the saints, it will find it easy to realise the aim of human life. For example, if we burn the wax, it will get burnt completely to give light. Similarly if the mind is trained in devotion to Sadguru, all its thoughts-good as well as evil, come to an end and the inner self gets enlightened. Then why not to mould this mind in the devotion to the Guru so that one may not have to undergo the pains of transmigration for long.
6. Many things keep on changing according to the times. It is generally said that in Satya-Yuga, the health of a human being used to be very good. His age also used to be longer and thus he enjoyed the life in a better way. Since in Kali-Yuga one's health gets deteriorated in young age, therefore, one should enjoy the pleasures of life in this short span. This does not mean that in this short span of life one should run after sensual pleasures and worldly objects. Its real significance is revealed by the saints, that is in Satya-Yuga one could devote a comparatively longer period to meditation and devotion to the Guru. By adopting the technique of 'Surat-Shabad-Yoga', one could easily attain self-realisation, which was the real source of happiness to the people of Satya-Yuga. But in Kali-Yuga if all the efforts are directed towards practising 'Surat-Shabad-Yoga' and Guru Bhakti, then the same happiness and bliss can be gained even now in this short span of life; because happiness and bliss are dependant upon the progress in meditation and not upon the longevity of practice. The saints warn the seeker not to become lethargic and make the best of his life by zealous practice of 'Surat-Shabad-Yoga' to enjoy real happiness.
7. It has been said:-
It is, therefore, advised that while living in the world one should seek the protection of the Great Saints and get initiated in the practice of 'NAM' and meditation whom, even the death also dreads. Mind has been called more powerful than the ocean, because it can cross over the seven oceans in a second. Like the fathomless ocean the expanse of which has no end, the abysmal depth of the mind, from where the good and bad thoughts rise, also knows no end and it becomes all the more difficult to put a stop to this flow.
Where the senses cannot reach, the mind roams there in the waking state even. Without any apparent reason, sometimes it starts weeping, laughing and sometimes sighing. It keeps on building castles in the air and thus amuses itself whimsically. In its imaginations, it spins all sorts of thoughts considering itself to be a beggar now and a multimillionaire the next moment. It suffers and undergoes the effects of its latent deep-rooted desires in its imaginations even. In a second, it crosses all the worlds and enjoys the scenes of 'And-Brahmand' (higher realms), in its imaginary flights. An article, which has neither been heard of nor seen, is confirmed and established by it with its imaginary arguments. Imaginatively it transforms its destiny of its own fancy, into such a splendid and glorious future; the reality of which cannot be imagined for many births to come. Similarly it keeps working during the dream stage even. Though the gross body lies asleep, the mind keeps on wandering in the unseen far off places in its dreams. This proves that the mind is exceptionally powerful. The following song of Shri Kabir Sahib explains the same:-
If the mind is so powerful, the power of the Sadguru is also limitless and more than enough to harness it. Sadguru Shabad or NAM, service rendered to Him and meditation on His figure are the unfailing means of controlling the mind. It is only the idle mind that drags 'Jiva' towards evil. The saints say:-
8. According to our religious books, the human life has been divided into four stages or 'Ashramas'. These are 'Brahmcharya' or unmarried life, 'Grihasthya' or the life of house-holder, 'Van-prastha' or life of semi renunciation and 'Sannyasa' or life of full renunciation. The period of Bramcharya is taken to be 25 years, which is supposed to be spent in acquiring knowledge. During the second part, i.e, another part of 25 years of life when one is a house-holder, one looks after one's family. In the third one, he is supposed to seek solitude by withdrawing himself from the family or worldly life with a view to controlling his mind; and in the fourth part, he should lead the life of a complete renonciant. The saints give a realistic meaning to these four Ashramas in this way-According to them the first part of life is meant to acquire spiritual knowledge. Whatever seeds of actions are sown in the mind in the childhood, sprout into plants in later life. Acquisition of spiritual knowledge is the first stage. But what happens is just the opposite. People spend this part in acquiring mere bookish knowledge.
But then, such a knowledge can only be useful in the fulfilment of physical needs and to know how to move about the world, and in no case a means of spiritual enlightenment. Brahmcharya means to know about Brahm, that is, spiritual knowledge. If in this period, this knowledge is not gained, then in the later period, lot of difficulties come in the way to gain it; for in the childhood, the senses and the mind are not so much overpowered by illusion as in the grown up years. The ancient Rishis and Munis used to send their children to the Ashramas of the Saints to gain spiritual knowledge right from their childhood, as it is very easy to control the senses and the mind at that age. Therefore the true meanings of Brahmcharya is to gain spiritual knowledge.
Increase in desires and gratification of the senses is considered generally to be the aim of the life of a householder. In youth one's desires and cravings for sensual pleasures grow more and more. One who gets entangled in them, considers their fulfilment as the real aim of life, is apt to become their slave. But according to the saints, a householder is supposed to perform many more sacred duties. It is expected of a house-holder that while leading his usual life, he should serve the saints and should not allow his mind and senses to get deeply attached to any person or object. Such a life is viewed by the saints as an ideal householder's life. The saints say:-
'Vanprastha Ashram' or the life of semi-renunciation does not mean that one should leave the home and retire to the forest. The mind is so agile, that even in seclusion it would not allow one to rest. It will run towards the imprints of the childhood and youth. 'Vanprastha' means to control the thought-flow in the mind, to withdraw the senses from their extrovert pleasures and to collect them inwardly at the point of concentration. Had the mind not been made to taste the sensual pleasures from the very childhood, it would not have been difficult to direct its thought-flow towards the attainment of life's cherished goal, the spiritual advancement. If one abides by the instructions of the Sadguru, one is sure to achieve the aim of one's life in due course of time.
'Sannyasa' means to be firm in the ideal of self-realization by dwelling on pure and immaculate thoughts. When one has gained victory over one's mind by putting a stop to the rise of desires and thoughts-it is called 'Sannyasa' or complete renunciation. The saints have thus explained that all the four Ashramas of life-period -i.e., celibacy, householder's life, semi-renunciation and the life of full renunciation were formulated by the ancient sages to train the mind and reach the pinnacle of spiritual knowledge. Therefore acquisition of spiritual knowledge and through it realization of the Self is the main theme and object of this human-birth.
The sun becomes visible when the horizon is clear of the clouds; one's own image becomes clear after cleaning the dust from the mirror and the face can be clearly seen in water when its disturbance is over; similarly the mind becomes clear after the dross of desires is washed off and it becomes stable on attaining the spiritual knowledge, and thereafter realization of God becomes easy. One must fervently aspire to achieve this end.
9. Once a devotee requested Shri Paramhansa Dayal Ji to enlighten as to why it is essential for the great saints to appear in this world ? Shri Paramhansa Dayal Ji replied that as a pot with a round bottom could not stand of its own, but if some support was provided at its bottom, it did; again if that support was removed, the pot rolled down.
Similarly, this world was a storm and the people were like the round bottomed pot. The great saints provided support to the people, which made it easy for them to save themselves from the storm. If the great saints did not appear in the world to deliver their nectarean sermons, the world, after being caught in that storm and having fallen a victim to illusion and 'Kaal', would have continued to journey from womb to womb, release from which was utterly impossible without the help of the Sadguru.
The necessity for the saints to come to this world is to save the people from getting scorched in the burning fire of 'Kaal' and 'Maya' by pouring their nectarean sermons. They put the troubled minds, scorched as they are, by the fire of sensual pleasures, on the righteous path by edifying them and cooling down the fire of their mental worries by granting them peace of mind. Just as to extinguish fire water is necessary; to appease the hunger food is indispensable and to remove darkness light is essential; because the darkness cannot be removed by water and food, nor can hunger be appeased by light and water; even so the mental agony cannot be removed by the worldly objects nor can peace of mind be attained without the blessings and grace of the saints.
For a happy life, peace of mind is the only thing required, which is the only panacea for all the mental turmoils. People are burning in the fire of lust, anger and greed only because they are bereft of the company of the saints. If you look into their mental condition, you will observe that despite all the possible worldly comforts available at hand, their life is full of worries and anxieties. Day and night they are being roasted by the fire of anxieties and worries and though apparently they seem to enjoy all the heavenly pleasures, yet mentally their life is hellish In the fathomless ocean of sensual desires, drowned as the present world is, saints are the only support who can steer the boat of life clear to the shore. Param Sant Shri Kabir Ji says:-
The whirlpool of Maya (illusion) is spiralling with great velocity and it is beyond the power of a human being to save himself with his individual efforts. He is being dragged from one form to another again and again and is having a good ducking in this whirlpool. The saints are the only source of succour, who are potent enough to pull him out safely from this whirlpool.
All the scriptures and the saintly sayings are unanimous on one point that without the help and guidance of a perfect Sadguru, man cannot cross this worldly ocean.
Shri Dariya Sahib Ji writes:-
The saints and the Great Souls, who are like steersmen in the worldly ocean, come to the world with the singular mission of saving the humanity at large from being drowned in this ocean. They deliver one and all from the mental sufferings by granting them peace of mind. They condescend to come to the help of miserable worldlings without having any selfish aim in view.
10. If you sprinkle the whole bottle of ink on a black blanket, there would not be much difference in the colour of that blanket. Nobody would be able to notice the ink; but it would become visible when the blanket is washed. However, if there is even a small spot of ink on a white cloth, that would be visible from a distance. Similarly a person, who has been caught for numerous lives in the mesh of illusion, does net know like the black blanket, as to how many coverings of illusion have covered him. When he acquires the company of the saints, he starts shedding away these coverings. A worldly person is symbolic of a dark blanket but as compared to him a devotee of the Guru is like the white cloth. Whenever illusion tries to influence the latter a little, it becomes visible from afar like the ink-spots on a white cloth. Such a devotee. at once, becomes anxious to remove the spot.
What a vast difference between the lines of a devotee (Gurumukh) and a worldling (Sansari) ! A worldling is unaware of the innumerable coverings of illusion enveloping his mind, and as such, he is incapable of judging the merits of a virtuous life. When darkness spreads its black sheet at night, it becomes difficult for one to find the way, but the bat enjoys this very darkness in the same way as any other being does during day time or in the light. Similar is the plight of a man who is immersed in illusion. For him, the aim and object of this noble human-birth lies in the gratification of his passionate sensual desires. That is why a man, who is avaricious, greedy and a concupiscent person, continues to stumble in the darkness of illusion. To him this dark way of life is peace-giving.
How dangerous it is, if one mistakenly takes poison for nectar ! The poison will never spare him of its effects. Precisely, this is how the worldlings, leading a sensuous life, are busy day and night in licking the poison in the form of ephemeral illusive pleasures, because they have no knowledge of its fatal effects.
Consequently, they have to undergo the extremely excruciating torturous life in the hells for innumerable births and are then thrown in the vicious cycle of transmigration. With all this awful result in view, even then the 'manmukhs' choose to pursue by their own free will the unethical way of life.
As distinguished from them, the devotees, who have developed the power of discrimination and can sense the effects of 'Maya', lose no time in directing their attention towards the practice of 'NAM' and meditation.
Thus the devotees, remaining ever more devoted to their Sadguru and emerging out of darkness of illusion, tread the path of light of Guru-Bhakti and attain the aim of their life.
11. A person, who has knowledge but no humility, is a bloke. Knowledge is that which makes a person seeker of God. One who understood knowledge as the means of hoarding wealth and posing oneself wise, exchanged gold for dust. The great ones have said:-
12. Saint Tulsi Das has said:-
The Hindi digit (3) is symbol of a living being and (6) is of God. Leading a worldly life symbolizes the Hindi digit (36) in design, where the back of the living-being is towards God and face towards the world. On the other hand, the life of a devotee is like the digit (63), where the living being and God are face to face with each other like 6 and 3.
As one faces the sun, his shadow follows him and when he turns his back on the sun, his shadow runs in front of him and can never be overtaken by him. Similar is the conduct of 'Maya'. When one faces God, it follows one; but when one turns one's back on God, Maya runs in front of one and slips from one's grip. Therefore, the main duty of a devotee is to concentrate on the 'NAM' given by the Sadguru.
13. God is one, the ways to reach Him are different. These ways, such as Yajna, Tapa, Yogic practices, fasting and several other practices are the media to reach the destination. But there is a great difference with regard to the efficacy of these practices. For example, one way to reach the roof of a house is through the steps and other way is by the lift. Now both the ways lead to the roof, but if one goes by steps, one will feel some physical strain and will also take some time to reach there; while the lift would take him to the destination at once, without causing any physical strain.
Similarly fast, Tapa, self-discipline and Yogic practices are, of course, the ways to realize God, but one takes a much longer time to reach God with their help. The saints reveal a different procedure altogether, which is the best-the path of Prema-Bhakti (loveful devotion). They declare that the NAM or the Shabad is like the lift and whosoever attaches his attention to it, enables himself to reach the destination sooner.
Thus Prema-Bhakti is the best and the easiest way of God-realisation, which should be adopted to attain the aim of life.
14. To expect eternal peace from the objects of the outer world, which afford only momentary pleasure is nothing short of fallacy. The reason being, that the outer enjoyments are the cause of diseases. The more the craving for external pleasures, the more the worry and restlessness to make suitable arrangements for their procurement. Worry is worse than the pyre. The pyre burns the dead bodies, but worry consumes the living-being. Worry causes innumerable mental and physical diseases, which do not permit the sufferer to heave a sigh of relief.
As against these ephemeral pleasures, Guru-Bhakti or self-realisation is a panacea for all the ailments. Through the medium of Guru-Bhakti one attains self-realisation and gains the knowledge, that the soul is a part of that Omniscient, Omnipresent and Omnipotent God. Such an experience is gained within and is beyond the description of the pen. The pleasure and peace afforded by this experience relieves the experiencer from his mental worries and anxieties, which makes his life blissful here as well as hereafter.
15. Water and milk can be easily mixed with each other. But when we convert milk into curd and curd into butter, that butter will never mix with water. It continues to float over it. Similarly devotion and illusion are like milk and water respectively. Sometimes one's mind is attracted by devotion and sometimes it wanders in illusion. But when by persistent meditation, one's attention is detached from the worldly or sensual pleasures, is attached to the 'Shabad' of the Master and gets concentrated there, then whether one lives in the house or in the forest, one's mind will never get attracted by illusion in the same way as butter does not get mixed with water.
16. God is invisible, imperceptible and nameless. Therefore He has neither any shape nor any name. An object, which has neither any shape nor name, cannot be known through the senses. All that, which has form and name is the creation of illusion. By assuming a concrete shape, illusion appears in the world with all its beauty and glitter. Can the food stuffs and other edibles displayed in the poster appease one's hunger ? Not at all and if someone wishes to satisfy his desire with them, it is his sheer folly, because the poster is only a copy of the real. The great ones say:-
It is for this reason that the Great Saints appear in human form and impart the knowledge of the inner self and to enable a devotee to have a glimpse of that God, Who is Existence, Knowledge and Bliss Absolute. They warn the living beings to take the world as a dream. They urge him to discover that source of eternal bliss, which may destroy even the seed of all anxiety and sorrow for ever. After attaining that bliss, the man will have no desire for any other comfort or pleasure. The Great Saints are themselves the bestower of this bliss and they do impart it to those, who seek shelter at their feet.
17. Once in the Satsanga a devotee opined that when all evil thoughts stop rising in one's mind, he should consider that he has subdued it. Then another devotee said, "It is not correct. When one ceases doing evil deeds, only then one should think that his mind is dead to all intents and purposes." Both of them could not reach any decision. Then they requested Shri Paramhansa Dayal Ji Maharaj to enlighten them. He replied, "When both types of thoughts, good and bad, cease to rise in one's mind, then alone he should think that it has been subjugated, because if one is the fetter of iron, another is of gold, and both of them bind a person."
18. The explanation of the word 'Guru' is as under:-
19 This world is like a living tree, with its branches spread over different worlds. Its best fruit is the human form, and has therefore, a great significance. It is considered as the noblest of the creations. After getting a human-form, if one does not realise his-self, his aim of life remains unaccomplished. In human-form, if someone acts like animals and still considers himself great, then he is sadly mistaken. He performs animal like acts with the common intellect. The Almighty has blessed the human-being with two kinds of intellect:-
1. Samanaya Buddhi (Common type of intellect.)
Samanaya or common intellect is that where the man is not required to show his ability: Like any other creature, who is busy in making arrangements for mere sustenance of life. If man also limits his activities to that extent, he is said to be a man of "Samanaya Buddhi." Pradhan Buddhi (Supreme intellect) is that which is gained by being in the company of the saints. Thereby a man attains the power of discrimination and progresses on the path of self-realisation.
Thus, if a man has made use of his 'Samanaya Buddhi' only, then he is in no way better than an animal. He is a human-being only in name and form; because:-
The other living beings are not privileged with the intellect. This is given to human being alone. If he too does not make proper use of it, avoids the company of the saints and has not set his foot on the path of self-realisation, then he has only misused rather abused this noble human-form. Once this human form is lost and wasted in the vain pursuits of sensual pleasures, he will gain nothing except the tortures under the wheel of eighty four lacs.
Therefore having gained this human form, one must make the proper use of his 'Pradhan Buddhi' or the supreme intellect by utilising it for the attainment of self-realisation and thus fructify his birth.