Shri Paramhans Advait Mat

Background

Content

Publisher

v111 - A Word on English Translation

p  1 - Preface

p  8 - Shri Sadguru Devai Namah - Manglaracharan

p 11 - Vandana

p 15 - The Precept of Sadguru

p 23 - The Philosophy of Sant Mat

p 31 - The Advent of Shri Paramhansa Advait Mat

p 34 - Shri Shri 108 Shri Swami Advait Anand Ji Maharaj page 34

p 60 - Meeting of Shri Paramhansa Dayal Ji with the Second Master

p 78 - Aarti

p 85 - Merger Of The Finite Into Eternal

p 89 - Observations Made by Shri Paramhansa Dayal Ji

p112 - Shri Shri 108 Shri Swami Swarup Anand Ji Maharaj

p114 - Birth (Incarnation)

p128 - State of Fearlessness

p142 - Meeting of the third Master (VairagAnand) with the second Master (Sarupanand)

p144 - Acquisition of the stage of Param Sant by the second Master

p148 - Spiritual Succession

p151 - Satsanga in N.W.F.P.

p176 - The names of Sarupanand's disciples

p180 - Advent in the Punjab page 180

p190 - More names of Sarupanand's disciples

p210 - Visit to Sind

p229 -A Few Glimpses

pages 244-247 contain reference to the succession of Vairag Anand from Sarupanand

p247 - Shri Nangli Sahib

p250 - Merger Of The Finite Existence into Eternal

p256 - Observations Made By The Second Master

p313 - THE THIRD ILLUSTRIOUS MASTER OF THE LINE SHRI SHRI 108 SHRI SWAMI VAIRAG ANAND JI MAHARAJ

p326 - MEETING WITH SHRI SADGURU DEV JI MAHARAJ THE SECOND MASTER

p334 - Sadhu's Garb

p355 - Spiritual Succession

p365 - At Shri Anandpur

p660 - The Fifth Master of Advait Mat

p661 - Ideal Life

p662 - SHRI SHRI 108 SHRI PARAM HANSA DAYAL JI (THE FIRST MASTER)

p666 - SHRI SHRI 108 SHRI PARAMHANSA SADGURU DEV JI (THE SECOND MASTER)

p669 - SHRI SHRI 108 SHRI PARAMHANSA SADGURU DEV JI (THE THIRD MASTER)

p683 - SHRI SHRI 108 SHRI SADGURU DEV MAHARAJJI (THE FOURTH MASTER)

p720 - Rules for the Bonafide Ashramites of Shri Anandpur

p728 - The Sacred Places of Worship

p729 - HEARTY DESIRE

p730 - THE DEVOTEE'S PRAYER

GLOSSARY

Background

This book was published by the 'Advait mat' group in Guna, India, in order to document the lineage, lives and teachings of their 'Satgurus'. As you will see, they refer to their past spiritual leaders as 'The First Master', 'The Second Master ' and so on. (The 'Advait mat' group also has its websites where you may find more details: Shri Nangli.)

Publisher

The book was originally published by: -

SHRI ANANDPUR TRUST
P. O. SHRI ANANDPUR
Distt: Guna (M. P.) (1975)

and printed at:-

ANAND PRINTING PRESS
SHRI ANANDPUR

and is maybe still obtainable from:-

ANAND SANDESH KARYALAYA
P. O. SHRI ANANDPUR
Distt: Guna (M. P.)

This book is available at:-

UCLA in Los Angeles, California, USA

and at the

Widener Library - Harvard University, Massachusets, USA.

Page viii

A Word On English Translation

Translation seldom captures fully the spirit, the style and the beauty of description of the original text. The Grantha 'Shri Paramhansa Advait Mat', the treasure of spiritual knowledge, was originally written in Hindi. Efforts have been made to translate the Grantha in English, as faithfully as possible, for the benefit of the English-knowing devotees and seekers. Whereas, as far as possible, equivalent English words have been used to convey the meanings of Hindi words mentioned in the Grantha, at places, the standard Hindi words have been retained in the translation to avoid any confusion. Repetitions have been avoided at places, in the interest of brevity and also with a view to making the reading straight.

However, despite efforts, there are bound to be short-comings in the translation in view of the limited knowledge and capacity of the translator. None is more conscious of this lacuna than him. The indulgence of the enlightened readers is, therefore, craved to point out the shortcomings and the improvements; wherever necessary, so that the same may be incorporated in future editions. Let us remember that the aim of all of us is to portray the correct and apt version of the elegant Grantha in English.

The translation is dedicated to the lotus feet of Shri Sadguru Data Din Dayal Ji Maharaj, the Fifth Master, Who is the moving spirit behind the preparation of the Grantha as well as this translation. May the blessings of the Master enable us to derive the maximum benefit from this excellent Grantha in achieving the real aim of our life !

Page 1-7

PREFACE

Human life is a playfield of duality. Besides this, its customary duties and the means to perform them are also complicated. Duality has been the basic principle of life since its inception, and victory-defeat, friend-foe, life-death, matter and soul are its two poles. If soul is the animate pole, matter is only an inanimate one. Change is the fundamental principle of nature. As life changes from stage to stage, matter also continues to change. Let us first take the human life. Its first stage is childhood, then youth and finally the old age. Whatever beauty and vanity one finds in youth, can one see the same in old age ? According to the principles of f Nature, at first, physical strength, prowess and courage reach their zenith in life and then they gradually decline.

Similarly time continues to bring about changes in situations. Procreation and destruction are two phases of time. Just as, if white ants start eating a piece of wood, they do not eat it up all at once, but make it hollow from within gradually. Similarly, 'Bhakti' and 'Maya' manifest themselves gradually. When devotion to God becomes stronger, truth, devotion, and peace prevail all-around. On the other hand when 'Maya' gets the upper hand; restlessness, unrighteousness and falsehood rule everywhere. This does not mean that truth and righteousness disappear altogether and unrighteousness alone prevails. What actually happens is that like the action of termites on wood, 'Maya' gradually hollows the man of his virtues and instigates him to feel inclined towards evil intentions and improper deeds. Then unrighteousness replaces righteousness and persons with fiendish thoughts and actions devoid of sense of duty increase in number. The rising number of sins of such persons burdens the earth and having felt the necessity, it prays for the birth of a Great personality. The devotees of God also join the earth in such prayers. When these prayers, duly strengthened, reach the skies, all the angels (Devta) fully associate themselves with them. Nature then responds to these prayers and great saints reincarnate themselves. According to an adage, 'Necessity is the mother of invention', the following verses express the same view: -

(Hindi Quote)

When ignorance and falsehood prevail in the world and the people are given to hypocrisy, devotees of God find themselves helpless; righteousness and truth appeal to none, Brahmins and Divine Masters are insulted and mischievous hypocrites preach knowledge; world becomes like hell and righteousness and sense of duty vanish from human thoughts; Seekers of God, Brahmins and the earth make piteous appeals that God should not forsake His protection.

Then God manifests Himself in human form according to the need of the time. Thus the Great saints come to this world in human form. Their advent marks the beginning of happiness, peace and love. As the appearance of clouds in the sky, after an extremely hot wave, causes comfort and pleasure, so the saints bestow peace and happiness on the suffering humanity through their nectarean sermons. Their sermons, preachings and activities in the field of spiritual development, more often assume the shape of a book or "Granth" to benefit the coming generations. Whatever rules and principles these saints establish, serve the purpose of a beacon light for the coming generations to pave their paths. For example, Shrimad Bhagvad-Gita, Sri Ramayana, Sri Mahabharata are our Indian religious Granthas, which represent a proper mingling of politics, philosophy and spirituality. One is prompted to enlightenment by their study even today. The nine kinds of devotion (Navdha Bhakti ), which Shri Ram Chandra preached to Shabri, was also conveyed by Shri Krishan Chandra and other Great souls in the language of their times in the form of Yoga. In reality these religious Granthas, serve as light-houses for the waywards groping in dark, to put them firmly on the righteous path. This is accomplished through the media of a living Master, the need for whom has been very emphatically stressed in all the scriptures, and by studying them, a keen desire to search for One is aroused. When by continuous study and thinking over these Granthas one's eagerness to discover the Perfect Master becomes stronger, one surely succeeds in finding Him. While Preaching the nine kinds of devotion to Shabri, Shri Ram Chandra has said in Ramayana:-

(Hindi Quote)

First devotion is to seek the company of the saints and the second to listen to their discourses on Me.

When topmost priority has been given to the company of saints in these most sacred Granthas, will not the desire to seek the Perfect Master be awakened in the hearts of their listeners ? It will surely be. Only a thorough study of these sacred Granthas is required.

How endearing is the light of an earthen lamp in the pitch dark night of 'Amavasya' ! One feels ecstatic joy at its very sight. This joy obliges one to forget all pains and miseries. None likes darkness. Everywhere light is loved. After extreme darkness of the night when the sun rises at dawn, it illuminates all the directions and a wave of happiness engulfs every part of the earth. It bestows joy upon the animals, birds and human beings. When full moon reaches its height on a 'Purnima' night, the night itself becomes joyful. Born of light, a man has always been attracted by it. During his childhood, when he is still in the cradle, he makes the ray of light the centre of his attention; when he grows to the stage of infancy, his attention is attracted by the moon, and as the years are added to his age, the man becomes more and more eager to tread the enlightened path. Ultimately when the soul is about to leave the body and the body is about to return to its five elements, an earthen lamp is kindled to symbolise light. Finally fire respectfully consumes it in the shape of light.

So far about man's love for light in the world exterior to him. But there is light within also. The great saints take birth to make one realise this light. They declare that realisation of the soul (the light within) is the sole aim and goal of human life. The Yogis, Rishis, Munis and Tapasvis all advise that one should realise one's own self and they also strive for the same in their own life-time. Through the grace of a Perfect Master one succeeds in this mission soon. Then why should we not enjoy the beatitude of self-realisation and free ourselves from the cycle of births and deaths for ever ?

Mahatma Buddha said, "Bodhistavas ! (O' seekers of knowledge !) light the lamp of the knowledge of the soul and God-remembrance and march ahead, you will encounter fear nowhere in the world. Light of the soul is the eternal light. The saints have been displaying this divine light in the world according to the needs of the time."

The struggle between the light and darkness has been continuing since the inception of the world. So long as the world lasts, the war between righteousness and unrighteousness or truth and falsehood will continue. Sometimes. this war was fought between Shri Ram Chandra and Lanka's king, Ravana; sometimes, in the times of Shri Krishan Chandra, it was fought at Kurukshetra as the Mahabharata war, and in Kaliyuga this war was fought by the great saints namely, Shri Kabir Sahib, Guru Nanak Dev and Tulsi Das, against the devilish powers of Mind. The great souls have ever been reincarnating themselves to maintain this tradition.

The progenitor of 'Shri Paramhansa Advait-Mat' was Maharajadhiraja Shri Shri 108 Shri Paramhans Dayal Ji, the first master, Shri Swami Advait Anand Ji Maharaj who displayed the same Divine light, for which the saints have always been eager and the need for which was felt for times to come. He taught the lesson of bravery to wage a war against one's Mind and armed his followers, nay the whole world, with the weapon of 'NAM' to fight against it. With a view to guiding the wayward humanity, He has been coming to this world in the forms of reincarnations of Paramahansas to bring all His followers together. Whatever divine acts He performed and nectarean sermons He preached in His different forms, have been recorded in this book.

It has been possible to write this sacred biographical sketch by the grace of Shri Shri 108 Shri Sadguru Dev Maharaj Ji, the Fifth Master. For this we are extremely indebted to Him that He has done a great favour to us-countless ignorant and wayward people. He has immensely obliged us all by getting these rarely known glimpses of the various forms of Paramhansas, recorded here. This book is the source of peace, happiness, inspiration, comfort and uplift, and a means to cross the ocean of worldly existence, from where one can have a broad view of the world itself.

The glimpses of the lives of various forms of Paramhansas, which are like precious gems, have been recorded in this volume. It contains a detailed account of their life-events and main teachings, as also of the ways and principles of 'Bhakti', as were put into practice by the progenitor of SHRI PARAMHANSA ADVAIT MAT, the First Master, and thereafter by His respective successors. This book appears to be small in size, but has the depth of an ocean. As by diving deep into the ocean alone one can discover as to what priceless treasures are hidden there, so one can enjoy the inner pleasure, mental peace and real comfort, whose matchless treasure this book is, only by studying the lives of Paramhansas described therein and such an experience can only be felt and not described. Every word, every page and every life-glimpse in this book carries numerous deep inner meanings. Once you start reading it, you would not like to leave it without finishing it. The life history of every Paramhansa has been described here in such a way that while reading it, one feels as if every part of it is being enacted in front of one's eyes as in a film. By merging oneself into such thoughts alone one can derive the real pleasure.

MAIN DIVISIONS OF THE BOOK

This book has been mainly divided into seven parts. Four parts, one each, relate to the first four Divine Masters called Shri Paramhansas, the First to the Fourth. The fifth part is on Shri Anandpur Satsang Ashram; sixth on 'Ideal life' and the seventh on the importance of prayer in life. Besides, there are other small parts such as 'Manglacharan', 'Vandana', Teachings of the Sadguru, 'What is Sant Mat', Advent of the Paramhansa Advait Mat, the Fifth successor of the Sampardaya (sect) and rules and regulations for the permanent residents of Shri Anandpur Satsang Ashram etc. etc., which have their own importance. The main four parts are like the sun and the other parts are its rays. The life histories of the Paramhansas have been so described that while describing the life events of Shri Paramhansa Dayal Ji Maharaj, the first Master, some mention has also been made of the devotion of His devotees. In the chapter on the life of the first Master, references to the life of the Second Master are only brief ones. Similarly, the references to the lives of the Third and the Fourth Masters in the chapter on the life of the Second Master are only brief. Detailed glimpses of the life of each Master can be had in their respective chapters.

The narration of the establishment of 'Shri Anandpur Satsang Ashram' is important in its own way. While reading it every scene of Shri Anandpur projects itself before the eyes. Those devotees who have seen it developing since l940-41 AD, would feel every scene rehearsing itself before their eyes. Without giving further illustrations, it would suffice to write that who-so-ever, after reading this book, moulds his life according to the sayings of the Masters, would be surely freed from all worldly ties. It is hoped that the lovers and the devotees of the Masters, as well as the seekers of devotion, will be able to remove their age-long dirt of worldly attachment by reading this book and will immensely benefit thereby.

Page 8-10

SHRI SADGURU DEVAI NAMAH

MANGLACHARAN

(Hindi Quote)

Oh extremely benevolent Sadguru, Shri Paramhansa, merciful and protector of the devotees. I make obeisance unto Thee crores of times.

(Hindi Quote)

Oh kind Paramhansa Ji, like the sun Thou hast appeared in this age to uplift others and there is none equal to Ye.

(Hindi Quote)

By showing the path of non-duality, Thou hast done a most beneficent deed. Thou hast removed the darkness and confusion of dualism and trialism.

(Hindi Quote)

Oh, Shri Parambansa Ji, by Thy reincarnation Bliss hast rained everywhere. Really Thy greatness is unfathomable. None can know Ye fully.

(Hindi Quote)

Oh Shri Paramhansa Maharaj Ji, Great Thou art, Thou art alt ocean of compassion in the world, and art bounteous in dispensing the wealth of Spiritual Bliss.

(Hindi Quote)

Oh Guru Dev ! Thou art an abode of Bliss, and destroyer of all the sins gathered by the people. The service rendered at Thy feet protects one from the terror of 'Kaal'.

(Hindi Quote)

Oh Sire! All the three sacred rivers, Ganges, Yamuna and Saraswati flow from Thy feet. Love unto Thee is nectar-like and is effective in removing all the three afflictions, (of body, spirit and celestial).

(Hindi Quote)

Oh Lord ! Thou art an ocean of Light, and a radiant benefactor of all. Thou hast shown me a smooth highway to spirituality.

(Hindi Quote)

Oh Guru Dev ! Thy grace is all bliss and bestower of boons like 'Chintamani' (a fabulous gem, supposed to produce whatever is asked of it), and I have been privileged to get Thine shelter.

(Hindi Quote)

I am ignorant and simpleton. Be extremely kind to me. Otherwise how can I write Thy Virtues, as Thou art great and in the know of every thing.

(Hindi Quote)

Who-so-ever is blessed by Ye, Oh Sadguru ! will start speaking even if he be dumb, and will cross the mountain, even if he be lame.

(Hindi Quote)

This servant of Thine servants solicits Thy blessings, so that he may be able to write with deep concentration this book on 'Shri Paramhansa Advait Mat'.

Page 11-14

VANDANA

(Hindi Quote)

I pray crores of times at Thy lotus feet, that by Thy grace, oh my Master ! I may not feel dearth of anything. A sinner by birth that I am, kindly do not take notice of my faults. Afflicted as I am, I always yearn that Ye may cast a merciful glance at me. With all the concentration at my command, I make obeisance at Thy sacred feet, O' Sadguru ! that my inner eye of wisdom be opened by the rays emanating from the nails of Thy lotus feet.

Oh Shri Sadguru Dev Maharaj Ji ! The Destroyer of afflictions, Remover of fear, Bestower of devotion, Perfect creator of the Universe, Treasure of eternal bliss, All Pervading, All Powerful, that Thou art. I bow and pray to Thee innumerable times. I am standing at Thy door to beg Thine utmost kindness. Ignoring the lapses of this sinful humble self, kindly bestow on me that light of knowledge, that may enable me to sing Thy praises. When the Vedas, the Puranas, the god-Shesha, the goddess-'Sharda' and the poets have failed to sing Thy praises and narrate Thy virtues, how will this weak and ignorant person be able to do that ? I am humbler than the dust particle of a desert. Due to Thy limitless grace a keen desire has arisen in my mind to write a treatise on 'Shri Paramhansa Advait Mat' and to accomplish this arduous task, I need Thy limitless help and blessings. Thou art all-knowing, All Pervading, All Powerful and Perfect Go-d. Thou hast come to this world in human form in response to the sincere prayers of Thine devotees. I have no words to express my sense of gratitude for the appearance of Thy most resplendent celestial Self in 'Paramhansa' forms. How can this humble person repay the debt of Thy having undergone numerous troubles for guiding the humanity, engulfed in the slumber of attachment, to the right path by enlightening it ? What to speak of one life, it is impossible for me to redeem myself of this debt even in lacs of births. I wish to continue under Thy protection as at present. Kindly keep reincarnating in resplendent and attractive forms in times to come, so that I may go on enjoying the protection of Thy auspicious, lotus feet. Thou hast favoured me in many forms:-

(Hindi Quote)

The Supreme Light manifested Itself in the world in the form of Shri Paramhansa Dayal Ji; Who cut asunder all the bondages of the afflicted ones by establishing them in the path of Non-duality.

'Shri Maharaj' came as the Supreme Lord of the animate and inanimate beings, Whose remembrance alone accomplishes all the tasks without any difficulty.

'Shri Paramhansa Avtar', the embodiment of love, enabled people to cross the worldly ocean by casting a merciful glance on them.

'Shri Deen Dayal Ji' (Compassionate towards the afflicted ones) the Supreme Lord of the three worlds, appeared to show the righteous path and to deliver true message to the world.

'Shri Sadguru Data Dayal Ji' (The Bestower of boons and Compassionate), has come to act as the steersman of the worldly ocean by granting us Protection at His lotus feet.

Oh, the Divine Charmer of the three worlds, the Merciful, the Protector and the Affectionate Master ! Thou hast kept an immortal light burning by assuming different forms in order to uplift us. There is none except Thee, in the world, whom I can claim as my own. Thou alone art everything in my life. Kindly cast a favourable glance on me. Oh Master ! be kind and merciful. Although not entitled to it, yet with Thine blessings alone my humble pen may acquire a new ray of hope out of the acute hopelessness to give the all-beneficent account of 'Shri Paramhansa Advait Mat' the shape of a book. I am only a humble virtueless creature. Oh Master ! I do not possess the necessary ability and strength. I am Thy servant, humble like a particle of dust under Thy feet. Kindly do not refuse me this favour, and give me protection at Thy lotus feet. Kindly raise a wave of hope in me and fill this wave with Thine own knowledge and ability so that this auspicious work be completed without any hindrance.

(Hindi Quote)

One feels ecstatic by mere reading the excellent descriptions of Shri Paramhansa Ji.

In response to the prayers of the afflicted ones, the Master appeared in human form.

The Master did a great favour by removing the last vestige of attachment in me.

He showed the path of salvation to the entire world. Even the Vedas and all the scriptures are unable to grasp the deep significance of His teachings.

By His utmost grace, Who is Compassionate towards the afflicted ones, Valmiki and Tulsi wrote the famous versions of His life and deeds.

Oh Master ! kindly bestow the light of knowledge so that ignorance may disappear at once.

I am ignorant because of attachment and illusion. Kindly bestow Thy devotion, which is the treasure of eternal peace.

May by reading Thine inspiring, peace-giving and fear-destroying biography, the restlessness and pain of the world vanish.

This servant of Thy servants is the lover of Thy feet. May I ever remain devoted to Thee.

Prostrating at the lotus feet of Shri Sadguru Dev Maharaj Ji, I pray crores of times for this favour alone that He may kindly bestow strength and ability on my humble pen to write this book. This is the only desire of my heart and the main aim of my life.

p15

THE PRECEPT OF SADGURU

The preachings of the perfect and true Master alone help and guide one in seeking liberation from the circle of eighty four lacs, in kindling the light of knowledge and removing ignorance; in refixing the attention (which had gone off the path during numerous previous births) on the right path; in realizing the real aim of birth and in infusing a new spirit in life. These preachings, in other words, are the precept of the Master, and are the nectarean sayings. By listening them and by acting on them man realises the aim of his life. Although the compliance of a single command of the Master can completely transform the conduct of human life, even then human beings have been suffering since times immemorial by following the dictates of the mind and the senses.

After falling a victim to illusion and senses, one gets far more involved in enjoying the worldly comforts, such as status, wealth and carnal pleasures. Having lost the knowledge of the Reality, beguiled by the mind and the illusion, he has completely forgotton his real wealth the spiritual-knowledge. He does not even know the real aim of human life. Therefore, the guidance of the True Masters of the times, to put the man on the right path, has become imperative.

For the attainment of spiritual knowledge, it becomes essentially necessary for an aspirant to act according to Their behests. Their only aim is to put the wayward souls on the right path. Therefore, setting aside one's own will and accepting the will of the Master, and renouncing one's physical and mental power, knowledge, craft and pride,

p16

one must mould one's life on the lines prescribed by the Sadguru. Lord Krishna has preached the same in the Gita :

Here the Lord says that senses, mind and intellect are the seat lust, which veils knowledge through their media.

If one acts according to the advice of the Master, the veil of illusion will disappear. However, if he follows the dictates of his own intellect and mind, his spiritual power will be gradually weakened. Lord Krishna advises Arjuna to follow the path of knowledge, but also tells him to surrender his mind and intellect to Him. Then alone he would be able to achieve the aim of his life.

It is a point to consider that if one needs an expert and efficient teacher to acquire various kinds of worldly knowledges, will he not need the protection and advice of the Master to acquire spiritual knowledge? Traditionally, since times immemorial, even Great Souls and reincarnations acquired spiritual knowledge at the feet of their Masters. The progenitor of 'Shri Advait Mat' (Doctrine of Non-duality), Shri Paramhansa Dayal Ji, Who was Himself a fully realised soul and the Lord of the Kali-Yuga, got initiation from His Master. The saint, Sahjo Bai ji, has also emphasized the need of a Guru in the following, words:

p17

If God's grace is available, it is so good, and if it is not available, it does not make much difference. But without the grace of the Guru, the whole intellect and wisdom will prove futile.

The devotion to spirit, which is also called spiritual knowledge, cannot be acquired without the company of the Great Saints. This is called super knowledge. If we take into consideration the literal meaning of this word, it means: far far away'. In other words this supreme knowledge is beyond the scope of the organs of action and cognition, beyond all the senses and their vices, as well as beyond the power of the gods and goddesses.

Mundak-Upanishad (1/1/5)

It is the knowledge with the help of which the Immortal Braham God is realised.

This is the essential nature of human life. One acquires the knowledge of this Truth by treading the above mentioned path with the grace of the Spiritual Master. As only on being connected with the main electric current, the heater and the iron emanate heat, fan and refrigerator provide cool air; similarly, if one's heart is connected with Maya', he will find himself burning in the fire of lust, anger, avarice, attachment and ego and feel distressed and restless. But if he acts on the sacred and peace-giving advice of the Master, he will be happy; because, in reality a human being is Sat-Chid-Ananda', i.e. Existence, Knowledge and Bliss Absolute, and is a part of the Lord Supreme. It is recorded in Shri Ramayana:

p18

A human being is a part of the Imperishable God, Who is sentient, free from impurities and intrinsically a treasure of peace. Still he has been entrapped by illusion, and is tied up like the monkey and the parrot, who get bound themselves. (The monkey, after putting his hand in the narrow necked vessel, closes his fist. Since he does not open the fist, he cannot get his hand out. Similarly, the parrot is trapped in the pipe.) As the monkey and the parrot, although they are living beings, get tied up in inanimate things; even so, a human being, entrapped by 'Maya' cannot easily free himself. The living being and the lifeless thing, (animate and inanimate), thus, get tied up together. Although the knot of illusion is false, it is not easy to loosen it. Therefore, unless the living being connects himself with the living force of God, he cannot free himself from the cycle of birth and death and attain peace.

Saint Tulsi class Ji has expressed this very view in the Utter Kand of Shri Ramayana in the following way:

None can cross the worldly ocean without the help of the Guru, even though he may be like Brahma or Shanker. It means that once born in the world, one cannot gain inner peace by his own limited efforts.

Our scriptures and the sayings of the Great Masters reiterate this very truth that without the grace of the perfect Master, one cannot acquire the spiritual knowledge, because They alone are the possessors of this. knowledge. Parvati Ji, while discussing the importance of the teachings of the True Master, enlightens the Seven Rishis in the following way:

p19

(Balkanda)

When the seven Rishis advised Parvati to abandon her vow, she replied, "I shall not abandon the commands of Narada (my Master), even if Lord Shiva Himself asks me a hundred times to do so. Never shall I forsake the dictates of my Guru. In doing so, whether my house is habitated or ruined, I am not afraid. Because one, who has no faith in the sayings of his Guru, cannot attain peace and perfection even in dream."

From this, we infer that the sayings of a Spiritual Master alone are the source of peace, happiness and bliss. His sayings verily are the accumulated wealth of human life.

Although the son of Lord Brahma, Maharshi Narada, did not gain perfection unless he was initiated by the Guru. At the instance of Brahma, when he got himself initiated, only then he was able to realize the import of spiritual knowledge. Shukdeva, although a renowned 'Yogeshwara', was turned back from the heavens, only because he had not been initiated by the Guru. What is meant is that the Guru's precept is that panacea, by taking which mental diseases like lust, anger, avarice and attachment etc., disappear and one frees oneself from the wheel of the eighty-four lacs. This is that nectar which confers immortality on humans. Saint Tulsidas has written in the chapter on VANDANA' in the Ramayana:

I bow at the lotus feet of my Guru, Who is an ocean of kindness and God in human garb. His precept is like the rays of the sun to remove the utter darkness of attachment.

In other words, the teachings of the Guru transform the life of a human being. The great saints impart their valuable spiritual experiences through their sayings. For

p20

example, a single word of a Great Saint converted Valmikithe dacoit, into a Rishi'. The Divine Master of Bulla Shah said only the following words to him:

Oh Bulla Shah! lt is not difficult to discover the Lord. You have only to detach yourself from the world and attach yourself to the Lord.'

This advice of the Guru transformed the life of Bulla Shah completely. The new trend in him gathered momentum and the Guru's saying became the pivot of his attention, so much so that he became indifferent to the world and earned the title of a Saint' instead of Shah.' This gives us an evidence of how powerful are the words of the Saints. The teachings of the Saints are, doubtlessly eternal, peace-giving and beneficent.

It is said:

The saying of the Divine Master is like a lamp. Whosoever carries will never meander.

In other words, whosoever moulds his life according to the sayings of the Master, is never misled. In the path of Guru-Bhakti' no discrimination of caste, creed or sect is observed. Whosoever treads this path with implicit faith in and devotion unto the Master, is capable of realizing the real aim of his life. Saint Raidas, though a cobbler by birth, moulded his life according to the teachings of his Master, Swami Ramananda, and his name is listed among the Saints of the highest order. Shri Anath Das has also expressed the same idea: - -

p21

Spiritual knowledge is a valuable gem in the ocean of Bhakti. The Master's sayings are like the waves of the ocean of 'Bhakti' which bring forth this gem. The unenlightened ones become enlightened by gathering these gem-like sayings.

Another saint has said:

If you are eager to have the blessings of an Illumined Saint, then serve him faithfully, because this gem is not available in the treasures of the emperors.

In short, the teachings and the sayings of the Guru alone are potent in infusing new spirit in one's life, and by acting upon them the aim of life is realized.

Keeping with this age-old tradition, the great saints of SHRI PARAMHANSA ADVAIT MAT' have also made and are still making the nectar-like streams of their teachings flow. It becomes, therefore, imperative for all the followers, the protected ones and the seekers of the 'Mat' to lead their lives along the lines of the teachings of their Gurus. Their aim in view should be to tread the path of spirituality by renouncing the dictates of the mind and by adopting the sayings and teachings of the Sadguru'. Even the most ordinary persons get peace and comfort by having a dip in the sacred 'Ganges' of the preachings of the great Saints, which is ever-flowing. The more the intensity of the `Kaliyuga', the higher the (sin-destroying) capacity of

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this sacred Ganges'. Their nectarean teachings confer immortality on the people, The mission of the great Saints of this Mat' is the same which all the great teachers of 'SantMat' have been preaching since long. To make one believe that the Saints are the incarnations of God and to mould one's life in selfless service as preached by Lord Krishna, is the essence of the teaching of the saints, which is imparted here.

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THE PHILOSOPHY OF SANT MAT

A peep into the history of every epoch reveals that the great souls, saints, reincarnations, divines and prophets, and godly persons of high order come, as per need of the time, to lead the misled world to the right path. While living in this world, they rejuvenate 'Dharma'. The main aim of their life is to remove wrong attitudes and shortcomings of the generation of their times, and to infuse new spirit in the disheartened and wounded humanity. They appear in the world like the sun to destroy the darkness of sin. As on the appearance of the sun darkness totally disappears replaced by light all around, and the insects, mosquitoes and other germs, which thrive in darkness are destroyed; so on the appearance of the greet Sours and the Saints, the vices of worldly attachment, sensual pleasure, ignorance and devilish temperament start disappearing, and the virtuous qualities establish their rule. These great Souls come to the world only when the worldly people start erroneously indulging in the lust and sensual pleasures mistaking them for the main aim of their life, and physical needs and worldly comforts are taken to be the life-giving panacea. Instead of adopting virtuous qualities of knowledge and spiritual growth as the life-line, they consider the vices of attachment, sensuous pleasure, ignorant aptitudes and selfish designs as the main props of life. As a result, these evil propensities rule their mind and people dance to their tunes. They become slaves of their mind and busy themselves all

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the time in accumulating wealth and physical comforts. The spiritual bliss is put in oblivion. At such a time the Great Souls reincarnate themselves to root out the vices, fiendish attitudes and sins, to sow the seeds of nobility and truth, to spread the bright and shining light of virtues, to do good to the whole mankind and to restore them to their mental and spiritual health.

According to the infallible principle of Nature, God has bound the land, the sky and the whole world by an established custom. By a close observation of nature's phenomena, it becomes clear that nothing in this world is irregular. Since times immemorial the sun rises to annihilate the darkness of the night. Cool evening comes with light and darkness in its bosom to end the scorching heat of the sun. Rainy season to provide comfort to beings, animals, birds, approaches with thundering clouds the scorched and troubled human slow-moving streams and greenery. Spring beautifies the expanse of nature after the winter season. Newly grown buds on leafless plants start blossoming and the breeze coming from the mountains, makes the atmosphere fragrant throughout.

In spite of many social and economic revolutions occurring in each age, the Nature continues to hold fast to its principles.

History has recorded that whenever a human-being became a slave to the worldly filth and got himself scorched in the fire of desire and attachment, he forgot his real self being veiled by 'Maya'; and Truth, Righteousness, Virtues and 'Bhakti' were put in the background. Then the Greet Souls reincarnated themselves to set right the conditions of the world according to the needs of times. For example, Param Sant Shri Kabir Sahib Ji, Shri Guru Nanak Dev Ji Sant Tulsi Das Ji, Sant Dadu Dayal Ji, Sant Sahjo Bai Ji, Sant Daya Bai Ji, and numerous other great personalities,

p25

who were embodiments of spiritual knowledge and devotion to God, appeared to meet the demands of times. They infused a new spirit in the almost lifeless world by preaching love, Bhakti, renunciation and spirituality and showing the path of self-realisation.

Lord Krishna says in the Gita:

Whenever there is decay of righteousness, O' Bharata, and rise of unrighteousness, then I manifest Myself. For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.

Shri Ramayana also confirms the same truth as

Whenever righteousness declines; evil intentioned, mean and arrogant people increase and resort to indescribable unrighteous deeds. They torture the Brahmins, the cows, the godly persons and the land; then the All Merciful God appears in human form to console the righteous and to destroy the ignoble persons.

Lord Shiva tells Parvati regarding God's reincarnation: "God reincarnates Himself according to the need of the

p26

times to protect His devotees. Just as Lord Vishnu assumed Narsingha's form to save Prahlada and again became a barber for the sake of His devotee, Sena'; similarly God reincarnates Himself in every age, in every country and in every community (in the garb of the most venerable Great Soul). Sometimes He comes in the usual form and sometimes in special ones. Special reincarnations are perfect and all powerful and come at particular times to bring about special changes; and His usual forms are those of Great Saints and Perfect Masters. They come to warn the persons caught in the clutches of illusion; to comfort the troubled minds; to engage the selfish worldly people in the service of humanity, to rekindle the glimmering light of spiritual knowledge; to teach the people the art of self-realization; to infuse the sweet music of love into everyone's life; to establish everybody steadfast on the path of righteousness and duty; to free them from the worldly fetters and to make them an embodiment of Truth and happiness. There is no difference between Them and God for they are God personified.

A saint has said:

Whosoever wishes to be in the company of God, should be told to seek the company of Perfect Saints, because the company of Great Souls, who are the Masters of spiritual knowledge, is the company of God Himself.

These reincarnations of God appear in the form of saints to preach the real aim of human life to the suffering humanity by becoming the harbingers of righteousness, truth and knowledge. The saints have said:

p27

The sky is on fire, embers are falling from above. But for the saints, the world would have been burnt.

What is meant is that the world is burning in the fire of lust, anger, avarice and attachment every moment. If the saints had not showered the nectar of knowledge, this world would have been scorched in the fire of enmity and jealousy etc.

Though the Great Souls appear in every country according to the needs of the times, but India is privileged with an outstanding pride among them. The tradition of the Great Souls reincarnating in this country is centuries old. Our country has been the prominent source of spiritual knowledge and ~Bhakti' since times immemorial. On this sacred land, the Rishis, the authors of the Vedas and the Shastras were born, who spread the light of Divine knowledge. The Saints, Gyanis (scholars), Yogis, Siddhas-Sadhakas, and renowned devotees, who were the exalted scholars of knowledge and devotion, were born on this very land. Lord Krishna, Lord Rama, Maharshi Gautam, Shri Ved Vyasa and Brahmarshi Vasishtha reincarnated themselves in this very country to reveal the importance of devotion to God and made this country saturate with it. The various great saints, who have been referred to in this Grantha', also appeared in India at different times. All the four ages; Satyuga, Dwapara, Treta and earlier part of - Kaliyuga, are a witness to this immortal Truth. The entire world has been benefiting itself from this country. This is evident from the following sloka of Manu Smriti:

All the nations of the world used to build up their character by

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learning from the ancestors, scholars and great teachers of this country.

From this point of view it will not be improper to call India the guide and the teacher of the whole world. In the present scientific age, the credit for all the scientific comfort-giving appliances goes to the Vedas. Whereas the Vedas contain the importance of various sciences, soul and God, and the technique of Yoga, Atherva Veda' particularly, contains special instructions as to how to conquer Nature.

The names and the forms of the reformers and the saints of the world may have been different, but their aim has always been the same.

To set right the troubled conditions of the world by imparting spiritual knowledge and Bhakti' to the people, to arrange the spiritual advancement through Surat-Shabad Yoga (Yoga of sound and light); to show the path of Sewa' all this composed in one noble and high ideal is called Sant Mat' in the common parlance. Sant Mat' is the means to acquire spirituality and Bhakti. The saints are free from enmity, jealousy and rivalry. They are impartial and sympathetic to all. They uplift all, without distinction, through their nectarean teachings. The 'Vadas', the 'Shastras' and the Granthas' have confirmed it. The great spiritualists, while accepting this eternal truth, have said that they do not come to form a new sect or religion, but only to show the path, indicated earlier by the great reincarnations and the saints. This path is also called the path of'Surat-Shabad-Yoga'. The human beings, having been caught in the snare of Kaal' and Maya' (death and illusion) since innumerable births and, thus, separated from the Lord have been a victim of worries. To unite the conscious with the Master and to unite the soul with God is the lofty ideal of 'Sent Mat.' The same also has been the aim of the Vedas, the Puranas, the Shastras and the

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ancient Rishis and Munis.

From the first Sadguru, Shri Nanak Dev Ji Maharaj to Shri Guru Gobind Singh Ji Maharaj-the tenth Sadguru, all have been preaching this very technique of Bhakti. The same was conveyed by Shri Ram Chandra Ji Maharaj to Bharata and then to the people of Ayodhya, the detailed description of which is available in the Uttarkanda' of Tulsi Krit Ramayana'. This very thing has been preached by the Nabis and other great souls of different countries and cults. Jesus has said in the Bible: "Do not think that I have come to efface the writings of the great souls. I have come not to efface, but to renew them." The saints listen to the calls of the troubled humanity, and show them the path of God-realisation through Surat-Shabad-Yoga.

Their basic principles are the same, which have ever been honoured by all the reincarnations, great saints and Faqirs. From this it is evident that all of them have the same aim in view. Difference of names and forms does not create any contradiction in their aims and principles. Lord Krishana has Himself reiterated this very teaching, which has been in practice since times immemorial, in the Gita:

The blessed Lord said: 'I taught this Imperishable Yoga to Vivaswana, who taught it to Manu, and Manu further taught the same to Ikshvaku. Ths Divine Knowledge, handed down thus in regular succession, was known to Rajarshis (the royal sages). This Yoga, by

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lapse of time, O' Parantapa (burner of the foes), has been lost and forgotten here.'

Acting on this principle and with this aim in view, Shri Shri 108 Shri Paramhansa Dayal Ji Shri Swami Advait Anand Ji Maharaj, according to the need of the country and its conditions, reincarnated Himself in response to the piteous prayers of the troubled humanity. He made them taste the nectar of NAM' (sacred Mantra) and relieved the whole world from the clutches of miseries. His arrival made the land blessed. The Advait Mat' organisation, started by Him, is still spreading the message of His eternal 'NAM' to the people in every nook and corner of the country. The teaching of Shri Paramhansa Dayal Ji, in the common parlance, is the same, as has been that of the ancient spiritual teachers. Thus, according to the tradition of the Sant Mat' Shri Paramhansa Dayal Ji Maharaj benefited the people and maintained the age-old tradition.

Pages 31-33

THE ADVENT
OF
SHRI PARAMHANSA ADVAIT MAT

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.

Pages 34-59

SHRI SHRI 108 SHRI SWAMI
ADVAIT ANAND JI MAHARAJ

(Hindi quote)

Humble salutations are offered hundreds of crores of times at the tender and sacred lotus feet of 'Shri Paramhansa Dayal Ji', Who appeared as the first Preceptor. Once and again I bow at His feet. He assumed the Divine Appearance to show us the path of 'Bhakti'. At the sight of His Divine Form, the devotees felt overjoyed. He has shown the easy path of devotion to God. At a time when thick darkness of illusion and attachment was prevailing all round, Shri Paramhansa Dayal Ji appeared like the sun to dispel it.

BIRTH

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:--

(Hindi quote)

If Nature grants happiness to someone, it also afflicts him with sorrow at the same time. Where the drums are beaten in happiness at one time, dirges are also sung there, on another occasion.

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:-

(Hindi quote)

If you seek God and this mean world both at the same times, it will be not only fantasy, but also an impossibility and madness. In other words, if someone thinks that he may continue to indulge in worldly pleasures and realise God as well, he should, better drive this thought from mind, as this is absolutely impossible.

(Hindi quote)

The days spent without remembrance of God are all gone wasted.

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:-

(Hindi quote)

Shri Ram Chandra Ji tells Shri Lakshmana that as on the advent of winter season a ruler, an ascetic, a businessman and a beggar, all pursuing their own work, so a bachelor, a householder,. a van-parasthi and a recluse leave their pursuits of life on acquiring devotion to God.

It means that whenever one develops aversion to the world, one can pursue the life of a Sadhu by renouncing everything. There is nothing to bar his way. He further said, "the day one develops an aptitude for renunciation, that very, moment one should become a 'Sannyasin'. Who knows as to when this determination may get interrupted. One can properly do only one work at a time. One should, therefore, go ahead with the implementation of one's such desire, lest one might lose both due to indecision."

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:-

(Hindi quote)

One's destiny was cast before one's body was born. Oh Tulsi ! it is strange that one's heart does not feel contented.

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:-

(Hindi quote)

One thinks and acts in accordance with one's own destiny. Since destiny is all powerful; whatever one is destined to become in future, one's thoughts in childhood are moulded in that very pattern.

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:-

(Hindi quote)

There is no better garment than the naked body in this world. It is that garment, whose front and back need no checking.

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:-

(Hindi quote)

Shri Sadguru Dev Paramhansa Dayal Ji has made it clear in this Bhajan (hymn) that only the Master, the beloved of the devotees, is the male person; all the rest are females. Accepting the Master as the husband and making one's self worthy of acceptance by her Lord through prayer, worship and ninefold devotion is called 'Madhurya Bhakti.' Remembering the Lord, as if a devoted wife yearns for her husband, is the theme of this Bhajan. She devotedly addresses her Lord thus:-

"Oh Lord ! the Master of my life ! Having adorned myself with keen devotion to God, I wish to be Thy dearest beloved-Thy Maharani (Crown Queen)."

"The parting of my hair on the head will be filled with Sindoor (vermilion) of Truth. My eyes will wear thick Kajal (antimony) of noble deeds. My concentration on Thee in between my two eye-brows will be my Mang Tika (an ornament worn on the forehead by women) . Thus, beautifying myself with these adornments, I will be able to please Thee-my Lord.

Knowledge is my armlet round the arm (Bazoo Ban ) and implicit faith in Thee will be the Tikka of that armlet. Pure understanding will be the shining "Nath" (nose-ring ).

There will be a beautiful dot on my chin. I will wear the bangles of contentment, and will find an everlasting abode in my Lord's heart.

I shall wear the Kangan (bangle ) of mercy round my wrist and banglets of peace and hansli (an ornament of the neck) of righteousness round my neck. Anahad Shabad (Divine Melody within) will be my Karana-phul (ear-ring). Having absorbed myself in this sweet melody and forgetting vices including lust, I shall be lost in real bliss and pleasure.

My choli (a blouse) will be to link my attention always with my Master in order to protect myself from harmful vices of dirty illusion. I shall wear the Saree of right understanding. My inner eye will be opened by the wonderful sights of Sahaj Samadhi (Meditation). By making the heart my skirt, I will keep my Lord very happy.

'Ram Yaad', who is the beloved of the Lord alone, will surely deceive the co-wife, illusion. (Ram Yaad is the old name of Shri Paramhans Dayal Ji, the first Spiritual Master). Shri Paramhansa Dayal Ji says: Having adorned myself thus in this dress and ornaments I shall be able to deceive my rival, illusion. And then having secured the Lord and, thus, becoming Suhagin (a married woman whose husband is alive), ever living with the basic virtues of the Lord, I will be able to wash off the dirt of ego and ignorance."

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:-

(Hindi quote)

Oh my God ! All the openings of my body, it appears, have become mirrors. In whichever direction I cast glance, I behold Thy divine appearance. Every particle of this creation, in my view, is hiding Thine presence. In each and every particle I behold Thee.

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:-

(Hindi quote)

Oh Kabir ! Why are you sleeping ? Awake, awake and awake now. Unite yourself with that source from which you have been separated.

Without its being united with the Divine Melody conscious remains blind. How can it find its way ? Being unable to get an access to the inner melody it stumbles again and again.

Even if the Spiritual Master lives at a distance of lacs of miles, the disciple should direct his conscious towards Him. Let it ride the Shabda and continue its journey within with every breath.

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:-

(Hindi quote)

Seek the company of the saints with fondness. Do not delay your going there when you find such an opportunity. Go there hastily and with full love, even if you have to go headlong.

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:--

(Hindi quote)

Company of the saints is blissful. They are like a mobile pilgrimage of 'Prayagraja' As in 'Prayagraja', there is a confluence of the three rivers-the Ganges, the Yamuna and the Saraswati, a similar confluence exists in Their Sat-Sanga also. The love for Bhakti in their preachings is like the flow of the Ganges, the spiritual knowledge imparted by them is like the Saraswati and the discrimination of right and wrong action is like the flow of Yamuna.

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.

Page 60-79

Meeting of Shri Paramhansa Dayal Ji
with the Second Master

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 :--

(Hindi quote)

"Oh Lord ! I do not want any wealth, status and worldly fame from Thee. I do not ask for any medicine from Thee for my pain and ailment. Every one in the world wishes to get his worldly desire fulfilled by Thee, but, oh my Master ! I want Thee alone from Thee, and nothing else."

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 blessed, 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:-

(Hindi quote)

Explanation:--

(Hindi quote)

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:-

(Hindi quote)

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.

(Hindi quote)

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:-

(Hindi quote)

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:--

(Hindi quote)

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.

(Hindi quote)

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:-

(Hindi quote)

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.

(Hindi quote)

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!-

(Hindi quote)

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:-

(Hindi quote)

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.

(Hindi quote)

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.

(Hindi quote)

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.

(Hindi quote)

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 ?'

(Hindi quote)

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.

(Hindi quote)

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.

(Hindi quote)

A tree is better than a man, because it gets planted automatically. Against pelting of stones, it gives fruits. It makes no discrimination while providing shade. But a man, who eats and wears well, usually forgets the name of God. Tell me oh 'Gwala' ! while alive or dead, have you been of any service to anyone ?

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:-

(Hindi quote)

To return good for good is the customary conduct of the world. But to do good in return for evil is the work of a very few, and tree belongs to this category.

(Hindi quote)

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:-

(Hindi quote)

Don't do unto others what you would not like others to do unto you.

(Hindi quote)

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:-

(Hindi quote)

'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:-

(Hindi quote)

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,
Guru Ji Ne Hai Leena
Ham Jaise Moorkhan Ko Grih Darshan Deena."

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.

Page 78

AARTI

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:-

(Hindi quote)

Aum Jai Shri Jag Taran, Swami Jai Shri Jag Taran
Shubh Mag Ke updeshak, Yam Tras Niwaran. Aum Jai Shri ......

(Hindi quote)

Parmarath Hit Avtar Jagat Main Guru Ji Ne Hai Leenah,
Mere Swami Ji Ne Hai Leenah,
Ham Jaise Bhagyan Ko, Grih Darshan Deenah. Aurn Jai ........

(Hindi quote)

Kali Kutil Jeev Nistaran Ko, Prabhu Sant Roop Dhar Ke,
Swami Sant Roop Dhar Ke,
Aatam Ko Darshawat, Mal Dhoye Hain Man Ke. Aum Jai

(Hindi quote)

Aap Paap Tre Taap Gaye, Jo Guru Sharni Aaye,
Mere Swami Sharni Aaye,
Guru Ji Se Lal Amolak, Tis Jan Ne Paye. Aum Jai ........

(Hindi quote)

Sahaj Samadhi, Anahat Dhooni, Jap Ajpa Batlaye,
Swami Ajpa Batlaye
Pranayam Ki Lahrain, Mere Man Bhaye. Aum Jai ........

(Hindi quote)

Hari Krapa Kari Janam Diyo, Jag Maat Pita Duare,
Swami Maat Pita Duare,
Un Se Adhik Guru Ji Hain, Bhavnidhi Se Tare. Aum Jai........

(Hindi quote)

Tale Ki Vastu Gagan Thherave, Guru Ke ShaLda Shar Se,
Swami Guru Ke Shabda Shar Se,
So Sura So Pura, Bal Men Veh Barte. Aum Jai .........

Etc ...

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:-

(Hindi quote)

(Gita 4/5)

Lord Krishna said to Arjuna: "Oh Arjuna ! I and you have taken number of births. You do not know, but I know them all."

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."

MERGER OF THE FINITE INTO ETERNAL

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.

Page 89 - 111

OBSERVATIONS
MADE BY
SHRI PARAMHANSA DAYAL JI

Shri Paramhansa Dayal Ji, the first Master, while marching ahead on the path of uplifting the masses spiritually, issued a continuous flow of Satsanga or spiritual discourses. Some of these discourses or observations have been collected and are reproduced hereunder for the benefit of the devotees.:-

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: -

(Hindi quote)

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:-

(Hindi quote)

Hark to me O' wise, says Saint Charan Das that salvation is attained through humility alone, while vanity ushers one into the very portals of hell.

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:-

(Hindi quote)

So long as vanity is present in a being, God appears to him to be à different entity from his own Self; but when this vanity is obliterated, the difference between God and Soul disappears.

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:-

(Hindi quote)

Who can be able to behold that Supreme Spirit or the Self, Who is Transcendent, Formless and Indescribable. A glimpse of that Unmanifest can be had only by the grace of Guru, when the seeker connects his conscious with the 'Shabad.'

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:-

(Hindi quote)

Whosoever concentrates the mind on the refulgent figure of the Master, meets Him. Oh, Seeker of the Lord ! Attach your mind with the lotus feet of the Master in the way mentioned hereunder:-

As a moth burns itself on the lamp and makes its love firm. It cannot withstand the lustre of the lamp which is extremely bright, so the moth becomes a part and parcel of the flame by burning itself in that.

As a woman carries a pot to the well to fetch water, and on return she carries that pot full of water on her head. She talks to her companions on the way, but her attention remains concentrated on the pot, lest it should be imbalanced.

As an acrobat climbs up the rope in order to perform his acrobatic feats, and a person below beats the drum loudly so that his attention may remain centred on that sound. Similarly a striver attains his goal by concentrating his conscious on the 'Shabad' (NAM), given by his Sadguru.

The saints edify that concentration is the key to success in all matters. Even the most difficult task becomes easy, if it is carried out with full concentration. Similarly, realisation of God becomes possible if the mind is detached from the worldly affairs and fully concentrated on its mission. Four methods have been prescribed for the concentration of mind, and God-realisation:-

(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:-

(Hindi quote)

What is that which cannot be burnt by fire ? What is that which cannot be contained in the ocean ? What is that difficult task, which a woman cannot do ? What is it in this world, which cannot be consumed by death ? The reply is that the glory of the virtuous deeds of the saints cannot be burnt by fire; mind cannot be contained even by the ocean; a woman, cannot by herself give birth to a son; the true 'NAM' bestowed upon by the 'Sadguru' cannot be consumed by death, nay, the death itself fears 'NAM'.

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:-

(Hindi quote)

Oh man ! This mind is most powerful and uncontrollable. If any body tries to capture it, it breaks all barriers and runs away. The gods, human-beings and the ascetics, all experienced much difficulty in controlling it, and this powerful thief always tried to slip away from them. Only he who surrenders himself heart and soul, at the feet of the Sadguru, is capable of harnessing it.

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:-

(Hindi quote)

This mind is like an evil spirit (ghost), which pounces upon you wishing to devour you when it is not occupied. The saints exhort that when it has no other task to perform, then make it to go up and down a bamboo. This is symbolic to the repetition of 'NAM'. More precisely, the saints advise the seekers to always keep their mind engaged in 'Ajapa Jaap' or practice of 'NAM'. Sadguru alone can reveal the secrets of this practice and by following His instructions, this mind can be subdued.

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:-

(Hindi quote)

You may move about in this colourful world, but do not allow your mind to get entangled in its jugglery. Thus, you will not be misled by illusion.

'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:-

(Hindi quote)

Without the help of the Sadguru, man drowns himself again and again in the ocean of worldly existence. From the whirlpool of this ocean only the Sadguru can pull him out.

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:-

(Hindi quote)

Being flown with the torrents of avarice and attachment, I was going to be drowned in the ocean of mundane existence. Luckily enough, the Divine Master, an expert swimmer, came to my rescue, Who brought me safely ashore.

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:-

(Hindi quote)

Knowledge destroys the ego of a virtuous person, but becomes the cause of enhancing the same if it happens to be with an evil minded one. The sun, illuminates the three worlds, but the owl is blinded by it and therefore, always likes to live in the dark.

12. Saint Tulsi Das has said:-

(Hindi quote)

Oh seeker ! in worldly life you should be like the Hindi digit of 36, where both the numerals remain with their backs towards each other, that is to say, you should turn your back on the world. But in spiritual life your face should be towards the feet of the Lord, just as in the digit 63, both the numerals stand face to face. Says Tulsi Das, this is the way the wise should live.

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:-

(Hindi quote)

The worldly garden is, in reality, like the garden in a picture. Do not expect your cherished flower from this garden. Similarly all these illusory pictures in the shape of the enjoyments of the world, although fallacious, appear to be true. One should fully consider that this 'Maya' has never been faithful nor will ever be faithful to anyone. To whomsoever it goes, he begins to fancy himself its owner. But like mercury it slips out of his hands. Its tradition is such that it has given pleasure for ever to none. The pity is that the more a person gets the worldly objects and pleasures, the more he hankers after them, and when he does not get them, he writhes in restlessness.

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:-

(Hindi quote)

A 'Guru' is he, who removes the inner ignorance or darkness by bestowing the light of real knowledge. In other words, Perfect Master is He, who is an embodiment of devotion, knows the essence of the religious scriptures, and sees God in everyone alike. He enables the devotee to realise God, directs him in the path of devotion, and fully resolves his doubts. He never believes in duality. He is full of faith, devotion, love and fearlessness. One who only knows the Shastras is only a (Hindi quote) or the knower of the Shastras. One who has realised God is (Hindi quote) or fully established in faith. A Perfect Guru has both these qualities. That is why, He is called Sadguru, Who alone can help others realise their souls.

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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.)
2. Pradhan Buddhi (Supreme 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:-

(Hindi quote)

An animal is better than a human-being, because he (the animal) eats grass and waste or left-overs of human beings, and gives milk. Except practising Nam or Shabad, whatever else a man does, is all a waste and unbecoming of him.

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.

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SHRI SHRI 108 SHRI SWAMI SWARUP ANAND JI MAHARAJ

It appears that every particle of this world is bound by some particular rules laid by its controller, and its systematic, regular working surprises the human intellect. The nature is incessantly doing its work mutely.

Just as, before the appearance of an actor on the stage, all the necessary arrangements connected with that scene are pre-arranged; similarly the destiny of a man is cast in the lines of his hands by nature at the time of his birth, which determine the way of his life. When on one side Shri Shri 108 Shri Paramhansa Dayal Ji Maharaj, the First Master, was making the current of awakening flow in the slumbering humanity in the provinces of Bihar, Rajasthan etc., and was showing the path of devotion and service on this side; the Nature had set the proper stage to keep this flame of eternal Truth

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burning for Ages to come, in the town of Teri in North West Frontier Province.

 According to the inviolable principles of Nature, wherever a thirsty person restlessly yearns for water, arrangements for the same are made there. From times immemorial, the nature has been following its rule of providing the drops of Swanti' for the bird papiha', moon for the bird Chakaur and the lovely rainy clouds for the peacocks, in response to their acute yearnings. In other words, wherever and with whatever urge a thing is demanded, arrangements are pre- ordained by nature for that with that proportionate speed. In spiritualism also, this very principle works. It has been an age-long tradition that both, spiritual heritage and power, are conveyed from one heart to another. Therefore, the Great Ones take birth at a place, at fixed times, in response to the piteous calls of the needy.

Since N. W. F. P. at that time was experiencing utmost injustice and cruelty, as compared to other parts of the country, it yearned for the birth of a Great Soul, who could reform and bring about a radical change in its ethical and spiritual modes of life. It was then when the rays of the immortal light of Shri Paramhansa Dayal Ji had not still reached that province. There were some people, who valued human feelings and had some inclination towards devotion to God. Such people were extremely haunted by the demoniac deeds of the wicked people. The piteous cries of such God-loving people approached the Almighty. Even the gods in heaven also prayed to God for help and guidance to enable the people to reach the pinnacle of spirituality. As a result, nature arranged to change the evil tendencies of the people of that province by appropriate means. Shri Swami Swarup Anand Ji Maharaj appeared in the form of a Saint with divine halo around Him. He came with His matchless

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grace and extremely beautiful, attractive and bewitching form. At that time, the condition of N. W. F. P. was exactly the same as described below:

When the devotees in extreme distress, cried for help, God appeared in the form of a saint. This does not mean that God reincarnated Himself to ameliorate the condition of the residents of N. W. F. P. alone. He had come to convey the message of Divinity to the entire world. Frontier province had been given the importance, because the conditions prevailing there immediately necessitated the advent of some Great Soul. Therefore He had to make Teri, a town in N. W. F. P. His birthplace. As a successful farmer knows best, as to which piece of land is to be ploughed, where to sow the seed and where watering is needed, so Shri Sadguru Dev Ji Maharaj, the Second Master, an embodiment of spiritual knowledge and all virtues, knew best as to where to sow the seed of true 'NAM', where to nurture the plant of devotion to crown it with flowers and fruits. When the Great Souls, or prophets take birth, the moment they touch that piece of earth with their feet, that land becomes celebrated. This was the reason that the Second Master had chosen to bless the Frontier Province.

BIRTH (Incarnation)

The spring season, the king of all the seasons, came to rule over the earth. The buds blossomed with a maiden smile. The new leaves welcomed the spring season with all their delicacy. The black bees started humming from flower to flower. Green grass gave the earth a look of velvety carpet. The nature also smiled along with the season. The gods showered flowers from the sky. This enthusiasm gave a new touch of mirth to the hearts of the devotees. And all this was, as it were, ordained in

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reception of the Great One Who was to come on the stage. Vasudeva family was one of the three well-known families of the town of Teri in Tehsil Banda, in District Kohat of N. W. F. P. Shri Shri 108 Shri Swami Swarup Anand Ji Maharaj, the Second Master, Whose advent was long awaited, was born in that reputable Vasudeva family.

He was born on 1st February, 1884 A. D., or 20th Magh, Samwat 1940 Bikrami on Friday, the auspicious day of Basant Panchami, to bless this world. Revered Lala Prabhu Dayal Ji was His father and Smt. Radha Devi enjoyed the honour of being His mother. He was given the name of Shri Beli Ram. With the birth of the Second Master, the remover of the woes and the protector of the devotees, the Vasudeva family verily became blessed. It has been rightly said:

Fortunate were the parents, the clan and the house where the sun of knowledge, who was destined to shine forth in all the three worlds, appeared. Fortunate is the town of Teri, where He was born with the object of ferrying the people across the worldly ocean.

The Shastras' have also called that family and the parents blessed and fortunate and the land holy where a . Great Soul is ever born. He was a reincarnation by birth. He had demonstrated His matchless genius even before birth. It is said that when He was in the womb, His mother, Smt. Radha Devi Ji, heard within the 'Anahad Shabad', the sweet music of flute and the holy Mantras.

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Sometimes she used to say, "I know not who plays the flute in my ears." Before His birth, the mother had also become munificent by nature. If somebody asked her to exercise restraint, she used to say that she was helpless. She further said that she was only complying with the orders of someone else, who commanded from within. Thus no beggar, Sadhu or Faqir, whosoever came to her door, returned empty handed. After the birth of Shri Sadguru Dev Maharaj Ji, she, however, lost the capacity of hearing that music. At the time of His birth, the mother and other relatives present there, unexpectedly saw a divine light radiate in the room, and moreover there were no signs of weeping etc., as are generally there when a child is born. A sweet smile played on the beautiful red lips of the Divine Child. On His advent the Nature brought forth a message of happiness, which prevailed in all the directions.

It is common that Great men are generally not respected at and among the following four places and persons:

1. Birth place,

2. Among near and dear ones,

3. In their family and,

4. Among friends of childhood.

Surprisingly enough, He, however, on account of His undescribable power, proved an exception to the above. Having been born in the Frontier Province, He put the people of that very state on the right path by kindling in them the flame of devotion.

By His acts of childhood, He impressed the residents of Teri and the members of the family so much, that their lives were automatically moulded in aspiration and devotion.

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When the people saw His Divine glory and extraordinary acts, they could not restrain exclaiming that He was an Incarnate and not an ordinary person. He was worshipped in each and every house. It is difficult to find elsewhere the like of the unlimited love, faith and devotion, which the people of His birth place offered to Him.

It is the principle of Nature, that it indicates the signs of greatness of the future builders through their acts in childhood. Accordingly His actions of childhood confirmed this truth that He was a perfect Master of true knowledge. He was hardly 40 days old when a Faqir with matted hair appeared there and squat before his house. His revered mother, seeing the Faqir sitting at her door, went inside and brought some alms for him. The Faqir refused to accept anything, saying that he had come only to beg for a glimpse of her child. The mother expressed her inability to meet his demand as she was unwilling to bring the child out. She had harboured the idea, that perhaps the Faqir might conjure her child and thus bring some harm to him. She, therefore, point blank told the Faqir that the child could not be brought out at any cost. But the Faqir was also adamant and insisted on seeing the child.

Hearing this disputation, the neighbouring ladies also gathered at the scene. Pandit Hem Raj Ji, too happened to come there for some work, and enquired the reason of that gathering. The Faqir explained to him his intent desire of seeing the child. Pandit Ji turned to His mother and said, "Mother! What harm is there in bringing the child out? The saints always bestow their blessings alone." So saying, he himself went inside and brought the child before the Faqir, who took Him in his arms and for some time kept gazing at Him; but then very affectionately, in a whispering tone, asked Him, 'Do you recognize this Baba?" He (the child) looked at his face and smiled.

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The Faqir at once embraced Him, loved Him and then handed Him back to Pandit Ji.

When Pandit Ji took Him inside and laid Him in the cradle, it occurred to him that he should have invited the Faqir to meals. He immediately came out, but the Faqir was nowhere to be found. He made a frantic search for him, for the faqir appeared to be a realised soul; but in vain. It seemed as if some god from heaven had come in disguise to have His Darshan.' It is beyond the human intellect to guess as to who that Faqir was, but his wish was duly fulfilled by seeing the smile on the Divine Child's face. There is still another glimpse of His childhood. He was hardly three months old that one day His revered mother, Smt. Radha Devi Ji, went to a temple, situated at the top of a hill to worship the Deity along with her family members. As she had to wake the whole night for the function, she made her child lie down on a stone nearby. After some time, when she came out, she was startled to find Him missing. After making a thorough search for Him, and finding no whereabouts of Him, she made enquiries from her near and dear ones, but all were surprised as to where He had gone. In the morning, they searched for Him in the mountain caves. So many evil ideas crossed the mind of His mother. She suspected that some wild animal might have taken Him away. In the end, when all their efforts proved fruitless, they informed Pandit Hemraj about the incident and returned home. The mother and His sister did not take food even for three days on account of this grief. His father and other relatives continued their search for Him. The Pandit also sent a few 'Pathans' to make a thorough search for the missing child in the jungles and mountains. Three days after, the Pathans unexpectedly saw a child lying under the shade of a tree. A cobra had spread its hood over the child and He was happily playing with it. The

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Pathans came and narrated the incidence to Pandit Ji. Pandit Ji, along with the Pathans came to the place of incidence. Seeing them, the snake slowly moved away. Pandit Ji was overjoyed to find that the child was none else but whom all of them had been searching for three days. So he rejoicingly brought Him home. There was no end to the happiness of the parents and other relatives on seeing Him come back hale and hearty. The mother performed number of auspicious ceremonies to find her child come back safe and sound. Who knows the import behind this incident? He thereby, made it clear, that He would remain unattached to this world of illusion. To disappear frequently in this way had become a part of His habit. His mother used to feel much perturbed on account of this habit of His and His father and brother would busy themselves in search of Him, whenever He disappeared.

From the very childhood, He was a lover of freedom, loneliness and devotion. Being of independent nature, He often used to slip away from home for a couple of days to meditate in the mountain caves. The Pathans, living in those hilly-tracks, whenever found Him sitting alone in the mountain caves, escorted Him back to His home. On the auspicious day of Vaishakhi a fair was held at some distance from the town of Teri. People used to spend the whole day there in making merry and recreation etc. Once He was also taken by His father to that place. But since the worldly recreation had no lure for Him, He stealthily drifted away from His father's company and escaped to the mountains. This made His father very anxious who continued his search for Him throughout the day. In the evening Bhagat Chuni Ram Mata, an acquaintance of His father-Shri Prabhu Dayal Ji, saw Him running on the mountains and after pursuing Him for some distance, suddenly caught Him from behind, made Him sit on his shoulders and brought Him home. He was hardly four or five years old at that time.

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When He grew eight or nine years of age, He would go to the mountain caves bare-footed and bare-headed and get absorbed there in meditation. His absence would make His parents worried; lest He might be harmed by some wild animal. Many a time His mother would make Him sit in her own lap to affectionately enquire if He experienced any difficulty at home. In response, He always kept quiet. The residents of Teri, particularly the old and gentle ones, impressed by His extraordinary virtues, made Him sit by their side, and after closing their fist, used to ask Him as to what was there in the fist. Then as a simpleton, He used to reply in His natural way that such and such thing was there. All used to feel surprised to see that His prediction would come out true. At this, they used to say that He was some extraordinary soul and not an ordinary person. They used to take Him to their houses, kiss His feet and start some sort of discussion to hear His views. He used to hide His feet and sometimes run away from there, but the faithful ones and the admirers of Truth and Reality caught Him and would not let Him go without kissing His feet. To avoid this wrangle, He again used to escape to the mountains. Sharp thorns pricked the soles of His feet, His clothes got entangled in the thorny bushes and were badly torn, but He never cared for such physical inconveniences. He used to spend most of His time in meditation. There was divine intoxication in His eyes and a halo of indescribable splendour around his head, which bewitched the hearts of the devotees. Whenever some of the residents of mountainous areas saw Him sitting alone in meditation, they observed a strange glory on His face. They, therefore started taking Him as true Faqir from that day and felt very happy to see Him in that meditative mood. They used to sit for long outside the cave awaiting His Darshan'. These people often told His near relatives that He was some accomplished Faqir and that He was not born to lead the worldly life.

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He was often induced to acquire worldly education, but one, who was Himself the ocean of spiritual knowledge, did hardly need it. Pressed by the family members, He often sat to learn Hindi and Gurmukhi, but never went to any school for this purpose. Whenever someone asked Him to study, He would start discussion on some spiritual topic. He used to ask whether bookish knowledge alone was the measure to know the depth of one's understanding? Greatness, according to Him, lay in knowing one's own self. He often explained the essence of the religious books in such an impressive way that even the most intelligent and educated ones were surprised at it. Their description is given in the subsequent pages.

Both His father and mother left their mortal coils when He was about thirteen years old. His brothers were looking after the business. They thought that henceforth He would share they burden. But He had come from the unknown world to trade in Truth and not to get Himself entangled in worldly trifles. That was why He never paid any attention to business. If ever He sat in the shop out of compulsion, He remained absorbed in His inner joy. Whenever a customer asked for some commodity, He would weigh that and give it to him. If the customer himself paid the price, well and good, otherwise it was not His nature to ask for money. The result was, that when the elder brother was in the shop, either the customers did not come at all, and if at all they came their number was small; but whenever He attended the shop, there used to be a crowd of customers. Once an intelligent and learned Hindu came to the shop to enjoy His company. He (The Second Master) was sitting there with His legs stretched. The moment he saw a halo round His face and distinguished lines on His soles, which depicted the signs of great men, he started thinking why

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was He sitting in a small shop when He ought to have been a king. But little did he know that emperors of the world could not equal even the dust of His feet. One day when His brother got angry with Him, He left the shop and started for the business of spiritual knowledge. How can one describe the like of Him!

In those days, a devotee expressed his reverential feelings with regard to Him in the following lines:

He an extraordinary grace and luminous halo of glory at His smiling countenance, which enlightens the earth and sky. Absorbed in His own Self, as He is, He has no concern whatsoever with the mundane world and its comforts. He is an Exalted Soul, Omniscient and Independent by nature; even the emperors of the world bow to Him like slaves. He has come in the world to liberate one and all. and has brought with Him a message of real happiness for the world.

All the acts of the Second Master have not been recorded here, because His extraordinary performances can not be confined to any limits. He displayed at every step a new, colourful and significant act. Here only a wave from the ocean of His life has been described. Those fortunate people, who have had glimpses of His full life, do not feel tired to describe the limitless acts of His childhood. Such people, who have seen those acts, are really lucky.

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In order to benefit the people He changed His life with the times. He himself achieved that ideal in life, which He wanted to set for His devotees. First of these was the delicate relationship of the Guru and the disciple which He firmly observed throughout His life. According to the ancient traditions He now needed a spiritual Master. It is said that when a disciple is in an earnest search for a perfect Master, the perfect Master Himself comes in search of him. Thus, Shri Shri 108 Shri Paramhansa Dayal Ji, (the First Master) whose sacred life has been described in the foregoing pages, was Himself in search of a perfect disciple. As Shri Swami Rama Nand Ji on finding Shri Kabir Ji, Shri Guru Nanak Dev Ji on getting Shri Guru Angad Dev Ji and Swami Rama Krishna on discovering Swami Vivek Ananda felt extremely happy; so Shri Paramhansa Dayal Ji, the First Master, felt immensely happy when He met Shri Swami Swarup Anand Ji, a perfect embodiment of spiritual knowledge.

This refers to the occasion when Dewan Bhagwan Das had prayed to Shri Paramhansa Dayal Ji, who had agreed to visit the place at some later time. So, in 1904 A. D. Shri Paramhansa Dayal Ji, accompanied by Dewan Bhagwan Das Ji went to Teri and started His spiritual discourses for the uplift of the devotees. Shri Swami Swarup Anand Ji was then hardly nineteen years old. The moment He heard that a perfect Master had arrived there, He was urged from within to have His 'Darshan' and so He came to Him immediately. The moment He bowed at the lotus feet of the Master to pay Him respects, His heart throbbed with the waves of joy. At that time He felt so much overjoyed as the Chakaur does at the sight of the moon, the fish on getting water and the Sun-flower when it gets the sun's grace. Shri Paramhansa Dayal Ji (the First Master) also felt as if He had found out the right person who would fulfil His mission. The description of that scene is as follows:

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It is difficult describe the most colourful and glorious scene, which manifested by the meeting of two Great Souls, and which was a source of great joy to all. The Master was the ocean of Divine Knowledge and the disciple, on his part, was most able and learned. To dispel the darkness of illusion, if the one was like the sun, the other was like moon. The appearance of these two Saints on the platform of spirituality and devotion, benefited numberless worldly people, who were sanctified by the mere touch of their sacred feet.

Shri Paramhansa Dayal Ji, the First Master, looked at Him (the Second Master) and said: Aa gaye Bhaiyya,' (So you have come, dear!). With folded hands, the latter very humbly replied, "Yes Maharaj Ji! I have come." At this Shri Paramhansa Dayal Ji said, "lt is good that you have come yourself, otherwise, I would have had to come to you." Apparently, it seemed as if a disciple had found out the Guru, but virtually it was a meeting of two Great Souls, the two Great Souls of the age. It seemed that on the stage of spiritualism, it was the beginning of a new scene. The foundation stone of the reforming movement of Advait Mat' had been laid, as it were, by this meeting. The aim, with which Shri Paramhansa Dayal Ji had put His foot in the town of Teri, had been fulfilled. Dewan Sahib's request to Him to visit Teri was simply for a sake. In fact, Shri Paramhansa Dayal Ji, the First Master, had come to direct the disciple, Who was His own image, to the path. This was not the first meeting of this Great Soul with

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Shri Paramhansa Dayal Ji. These two Great Souls of the unknown world knew each other very well and had once again, got together-formally at that time.

This incident provides clear proof of the great personality of Shri Paramhansa Dayal Ji, the First Master. Moreover this also reveals that the Great Souls have deep spiritual relations with each other and recognise each other at the very sight. The very same day the Second Master, got Himself initiated by Shri Paramhansa Dayal Ji. Thereafter, He got busy in spiritual practices and meditation more than ever.

Shri Sadguru Dev Ji, the Second Master, sometimes acted like Guru Nanak Dev Ji and sometimes resorted to severe practices like Mahatma Buddha and sometimes Me became a treasurer of simple colourful devotion. After initiation, He lost all interest in worldly affairs. His family members did not approve this attitude of His, but He never paid any heed to that.

Once He decided to go to Agra for the Darshan of Shri Paramhansa Dayal Ji. His brother gave Him some money for business, so that on His return from Agra, He should bring some profitable commodities. But he being a trader in spirituality, what interest could He have in the ephemeral objects of the world? He quietly spent all that money in the Guru's Langar (Kitchen). When He returned home, the family members retorted and said to Him, "Go and do whatever you like." Thus His heart's desire was fulfilled. Free by nature, as He was, from childhood, He left home and severed all His worldly tangles. Far away from the town of Teri, He set out towards the mountains and engaged Himself wholly day and night in meditation. On return from the mountains He lived in the Dharamshala of Shri Tara Chand. At noon, He would come down from the Mountains, beg food from a few houses and thus sustain

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Himself. This He did only whenever He so desired and sometimes He went even without meals. Since His father was well known in that area, the people, therefore, started taking food for Shri Swami Ji to the Dharamshala itself. The mountain being covered by thorny bushes, sharp thorns often pricked His delicate soles so much that they looked like sieves. However, He did not worry about them at all. When the family members came to know of it, they insisted on His meditating at home, but He did not agree. It is said, that the marks of thorn-pricking were visible on His feet even when He ascended the spiritual Gaddi as The Preceptor.'

His fame had then spread throughout the neighbouring villages. From Teri He came to Jatta Ismail Khel. There He stayed with Bhagat Ram Chand Ji (afterwards Mahatma Nijmukat Anand Ji). During the day time, He used to remain on the mountains in the forest, mostly living on wild fruits and leaves and sometimes drank some milk on the insistence of the cowherds there. At night He would return to the residence of Bhagat Ram Chand Ji. When Dewan Bhagwan Das Ji in charge of the Salt Deptt. heard all this, he requested Him to live at his residence. He would, therefore, sometimes stay at the residence of Dewan Bhagwan Das Ji and sometimes with Bhagat Ram Chand Ji. Very often He would sit in meditation in the mountain-caves for days together. When the cowherds on the mountains, noticed that He was an extraordinary Saint, Who always remained absorbed in His own self and his radiant face attracted every body, they would wait at the entrance of the cave to offer Him milk. Thus living on milk and wild fruits, He spent most of His time in practising meditation. Every day He devised and practised new ways of meditation with the help of which He could free Himself completely from the worldly, physical and sensual attachments, so that He could attain full concentration. Whenever He happened

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to meet some one even for a short-while, He would advise him that while having ~Darshan' of Shri Sadguru Dev Ji, or even while meditating, one should free oneself from all attachments and withdraw one's wandering senses to collect on the point of concentration, for thus alone one could be successful in attaining one's aim of life.

Once, when He got up from meditation, He asked for milk from a Pathan cowherd. The Pathan prayed, "Maharaj Ji! These cows do not yield milk as all of them are pregnant." He then pointed out towards a cow and said, '`Bring this cow's milk. Take this utensil and bring milk quickly." That Pathan got puzzled as that cow was barren since long. How strange were His acts, that on one hand, He sometimes offered no chance to anyone to see Him and sometimes He would remain without food for days together, while at that time, He insisted for having milk from the Pathan again and again. The Pathan thought to himself that the ways of the Saints were strange. He went to the cow with the utensil. The moment he started milking, he saw that the utensil was filled and still that cow did not stop giving milk. For many days that cow continued to give milk. The Pathan brought the utensil full of milk and offered that to Him. When he went back to his village, his heart could not contain that happiness. He described that event to all the villagers, and sang His praises freely.

Lala Parma Nand Ji, a resident of the same village, who believed in Bhakti and service to the Sadhus, came for His Darshan' along with that cowherd. Thus, he started coming daily for His "Darshan" and also brought some eatables to offer. After some days He thought that that place was no longer useful to Him. He left that place and moved to some other. The next day Lala Parma Nand Ji went for His Darshan' and on not finding Him there, searched a lot, but in vain.

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After that, the Second Master learnt from some devotees that Shri Paramhansa Dayal Ji, the First Master had come to Agra. He went there for His ~Darshan'. A thought arose in His mind that He should adopt the dress of a Sadhu. He expressed that desire to the Master. Shri Paramhansa Dayal Ji then bestowed the Sadbu's dress on Him in 1907 A. D. and gave Him the auspicious name of Shri Swami Swarup Anand Ji.

STATE OF FEARLESSNESS

He had extreme faith in and love for Shri Paramhansa Dayal Ji Maharaj, the First Master. According to the will of the Master, He entrusted His whole life to His care, and thus attained the cherished aim through the Master's pleasure. The Pandavas and the Kauravas went to Guru Daronacharya for training, but Arjuna, tile perfect disciple, who had sacrificed every physical comfort and enjoyment in compliance with his Guru's behests, acquired that art. of archery from him, which none else could gain. The Guru taught everyone alike, but whosoever showed keener interest and aptitude for any particular branch of training, got special distinction in that. Similarly Shri Paramhansa Dayal Ji the First Master, bestowed the nectar of His teachings on all alike, but its cent-percent benefit was acquired by the Second Master alone. One can take out pearls or jewels from the ocean by diving deep into it. The greater the labour, the greater the profit. But if one goes on looking at the waves while sitting on the sea-coast, though with a keen desire to acquire the pearls and jewels, that would never be. Thus he dived deep into the ocean of instructions of Shri Paramhansa Dayal Ji, the First Master, and acquired the matchless jewel in the form of Perfection in tile art of spirituality. It has been said also:

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The lovers of physical comforts who do not know flow to walk through the thorny paths can never acquire the desired flower (fruit). The search for the friend (Lord) is essential, but, Oh Gohar! Those, who have not learnt to sacrifice themselves at His altar, cannot find Him.

In other words, only he can claim success who has the stamina to renounce all physical comforts and pleasures. One, who dreads discomforts and sacrifices, cannot be successful. Thus, the Second Master, established an ideal of extreme affection for the First Master. His faith in and love for the Master was of the highest order. In the path of spiritualism and devotion it is love and dedication to the Master that lead to success. The Faqirs have said:

(Hazrat Boo-Ali-Kalandar)

So long as you claim yourself a separate entity, how can your beloved be yours? The moment you efface your self, your beloved will come to you. Your Perfection lies in losing your separate entity altogether Merge yourself in Him, O' seeker! for that alone is the real union.

In other words, the attainment of the highest stage of

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devotion that is oneness with Divinity, according to the gnostics (Arifs) is that, when a seeker loses his entity and merges himself in the affection of the Perfect Master so much so that there remains no difference between the two.

In the nineth chapter of the Gita, Lord Krishna has taught the lesson of complete dedication to His dearest friend, Arjuna, saying that God is all in all: one should therefore, dedicate oneself completely unto Him. This very statement has been corroborated by Saint Kabir Ji also: - -

When I owned a separate entity, rile Guru was not there. Now I have lost my entity and the Guru alone is there. The path of love is too narrow to accommodate two at a time.

This is exactly how He acted. Once in the midst of Satsanga the First Master Shri Paramhansa Dayal Ji observed that all the devotees, whenever and wherever they meet in the town, should greet each other with the sacred word `Hari Har'. The Second Master, at once took to this word in such a way as if it was his entire fortune, without caring for his prestige even. Whenever He met a'yo,e, He would say, Bolo Hari Har'. All other devotees observed this for a day or two and then forgot it. But He echoed the message of Hari Har' throughout the town in such a way that all the residents, young and old, started calling Him, Hari liar Baba'. There is a saying in the punjabi:

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The ladies go to the well lo fetch waler with colourful pitchers on their heads. But only that pitcher would be considered as filled, which reaches its destination safely.

In other words, a real devotee is he, who translates behests of his Guru into action in toto, till he reaches his destination.

Then, Shri Paramhansa Dayal Ji, with a view to make his dear disciple preserve the spiritual power to be utilised in future as the builder of the spiritual Age, asked Him to find out three places in Agra, and whichever be suitable to Him, He should practise severe austerities and meditation there. It is difficult to describe that scene. On one side, the Second Master was very sore with the thought of separation from his Sadguru; while on the other side, Shri Paramhansa Dayal Ji overflowed with the affection for His dearest disciple. Tears rolled down the checks of both the Guru and the disciple. Shri Paramhansa Dayal Ji did not like to send away His disciple, but the circumstances and the nature of His Mission compelled Him to do so. The disciple also forgot His personal sentiments in order to obey the behests of His Sadguru. To obey the behests of the Master should be the sole aim of the disciple's life. Compliance with Guru's orders is the source of happiness for the disciple, as those orders are his entire fortune. As such, He did not say anything. The great saint, Shri Kabir Sahib, has said:

Whosoevers heart has been caught by the spark of love, loses consciousness of his body and heart in such a way that the smoke is

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not visible from outside, but within the spark takes the shape of a burning fire. Describing the state of mind of a true lover, Saint Kabir further says that his heart flue to excitement palpitates and his lips flutter When the sentiments of love overtake him tears flow from his eyes. All these are the signs of true and firm devotion.

The Faqirs have also written about this true urge:

When the fire of love flares up in the heart of a lover, it b everything within, except the thought of the beloved.

This was exactly the state of mind of Swami Swarup Anand Ji. At that time Shri Paramhansa Dayal Ji embraced His great devotee. The Yog Vasishtha says:

A true Guru is he, who by showering kindness through His looks, appearance, touch, thought and word, infuses the disciple with the firm conviction that he is a part of God and a drop from that limitless ocean. Shri Paramhansa Dayal Ji, the First Master, was in reality an embodiment of all those virtues. He made the Second Master experience that state of perfection through His embrace. The Second Master, thus selected a lonely place, according to the instructions of the Master, for meditation. Shri Paramhansa Dayal Ji sent Pt. Jagan Nath there for kindling the meditational fire (Tapah Dhooni) and Himself started for N. W. F. P. for carrying on His spiritual preachings.

The Second Master got absorbed into meditation by the side of that meditational fire. There He never felt perturbed by the heat of the scorching sun by noon or the cold at nights. A long skirt was His only dress. Even the wooden sandals also seemed burdensome to Him

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Sometimes He would get up from meditation anti deliver short spiritual discourses. The devotees of Agra used to come to listen to His nectarean discourses and waited for hours together, while the Second Master, absorbed in his own ecstasy, roamed in quite a different world. Whenever He wished, He got up, took some wild fruits as a diet and conveyed to them a few words of wisdom, and then again got absorbed in meditation. Thus season after season passed. He had no attachment with any body whatsoever. Many a resident of Agra, who was totally unaware of His name and whereabouts, felt attracted by this Great Soul and placed some eatables near His seat thinking that He might accept them. But the Yogeshwar, the Second Master, had no affinity for them. In this way, many seasons came, displayed their effects and departed. He remained absorbed in His meditation like Sutikshana-the great disciple of Muni 'Agastya', whose description we read in the Ramayana.

The rainy season was at hand. The devotees requested Him several times to leave that place and go to their residences. But He paid no heed to them. He was absorbed in His own inner bliss. There was no shelter at that place, where He sat for meditation. One day, when He had delivered spiritual discourse and was about to sit for meditation, some devotees persistingly requested Him '`Oh, Great Master! Kindly leave this place and come along to our house." But He again paid no heed to their request. He was busy moulding His life according to the instructions and wishes of His benevolent Master. Then a few devotees jointly sent an appeal to Shri Paramhansa Dayal Ji, mentioning that the Second Master, being absorbed in His own bliss, was sitting at an open place without any shelter, so He may kindly be permitted to leave that place so that some sort of shelter may be provided for Him as He must be experiencing uncomfortable physically. At that time Shri Paramhansa Dayal Ji was at Tal in District Kohat busy

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delivering a spiritual discourse. When He read that letter, tears flowed from his eyes, but inwardly He felt very happy. Those, present there. noticed this condition of the Master. Shri Paramhansa Dayal Ji said, 'Swami Swarup Anand Ji is brave like a lion. He is determined to follow the instructions. He is not one, who would ignore the Master's instruction in the interest of His own comforts. He would act like a mighty lion. So let Him do whatever He wishes." Then He asked Bhagat Kanshi Ram (later Mahatma Param Shant Anand Ji) to send a reply to the letter stating that Swami Swarup Anand Ji should not be disturbed and should be allowed to continue to stay there. However, the devotees may build a suitable shed over Him.

After this Shri Paramhansa Dayal Ji went to Teri from Tall There He called Dewan Bhagwan Das Ji and while referring to the letter received from Agra, and the deep affection of the Second Master, He said, "AIthough I have sent a reply through Bhagat Kanshi Ram Ji, but Shri Swami Swarup Anand Ji has reached a stage, when there appears no need for any body to worry at all regarding His safety and comfort. Still you people should arrange to get a room or shed constructed at that place, where He is sitting." On the permission having been granted, arrangements were made for the construction of a room there. Shri Paramhansa Dayal Ji after visiting several places in N. W. F. P. reached Agra in October 1915, and started delivering spiritual discourses there.

When, He (Shri Sadguru Dev Maharaj Ji, the Second Master) came to know of the arrival of the First Master at Agra, He went for His 'Darshan'. When He (the Second Master) reached the place, where the First Master was staying, He found Him busy delivering a spiritual discourse anti the devotees were intently listening to that. On seeing the Second Master coming

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at a distance, the First Master hinted to the audience lo make way for the Second Master, saying "Rasta chhod do Bhaaiya! Paramhansa Ji aa rahe train." (Make way dears! Paramhansa Ji is coming). The whole congregation moved one way and started looking hither and thither, but did not understand at all, as to why Shri Paramhansa Dayal Ji the First Master, was saying that. How can common men understand the secrets of the Great Souls?

When the Second Master, after paying usual respects by way of prostrating before the First Master, approached Him, Shri Paramhansa Dayal Ji asked Him very affectionately, "So, you have come." The Second Master replied, "Master! The desire for your "Darshan' had made me restless. Therefore, I have come for that with keeness." The First Master observed, You have done well, otherwise I would have to come to you at your seat of meditation.' During Shri Paramhansa Dayal Ji's stay at Agra, Lala Hazari Lal and several other devotees from Jaipur came for His 'Darshan' and requested Him to accompany them to Jaipur. They stayed at Agra for a few days and then took Shri Paramhansa Dayal Ji to Jaipur on 8th June, 1916 A. D. Shri Paramhansa Dayal Ji, as usual, started giving spiritual discourses at Jaipur.

Every act of the Great Souls has some secret behind it. They put their disciples to test from time to time. Their akin always is to set an ideal for the devotees. With utmost inward kindness they make the disciples perfect. They act as has been said:

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(Shri Kabir)

The Guru is like the potter and disciple like the raw earthen pot. Just as the potter removes its defects by moulding the pot again and again. He gives support from within and strikes it front outside Similarly, the Guru also moulds the disciple.

Once again, there arose a keen desire for the Master's Darshan' in Swami SWARUP Anand Ji's heart. Shri Paramhansa Dayal Ji Maharaj was then in Jaipur since a few days. The Second Master, therefore, reached Jaipur in order to fulfil His impelling desire. But Shri Paramhansa Dayal Ji willed otherwise. After prostrating, the Second Master had hardly taken His seat, when the First Master asked Him to go hack at once. At this, the Second Master, at once, got up to return. It was an indescribable scene. On the one hand, Shri Paramhansa Dayal Ji was ordering Him to go back at once, and on the other hand His (First Master's) own eyes were brimming with tears. But He (First Master) said nothing to anybody and suppressed His feelings. After leaving the place, where Shri Paramhansa Dayal Ji was residing, Swami Swarup Anand Ji had hardly gone a little way, when Pandit Jagan Nath, a devotee, who was coming from his home to see the First Master, met Him. Pandit Ji took the Second Master to his home and arranged for His bath and meals Then after giving the railway fare to his son, asked him to accompany the Second Master to the Railway Station. He had instructed his son to purchase the ticket and to arrange for a comfortable seat for Him in the train. After being free from this work when Pandit Ji reached the place, where Shri Paramhansa Dayal Ji was staying, he told Him all about his meeting the Second Master and also the arrangement he had made for Him. On hearing this, tears rolled down the cheeks of Shri Paramhansa Dayal Ji again, and He said, "Pandit Ji! You have done well in arranging meals for Him Here every body was careless, so much so, that none offered Him water even. I also willed the same way. There was a secret

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behind it, which none discovered. I had asked Him to go back at once (by way of a test). From the beginning, He is unique in obeying My commands. He, therefore, went back, at once, without saying anything. I am much pleased with what you have done for Him". After saying this, He went into trance as usual.

The Second Master, on return to Agra, again started spiritual practices and meditation, at His former seat. People addressed Him as 'Hari Har Baba' out of reverence. They hardly understood that not only in name, but also in action, He was Hari Har'-a liberator of the distressed. It is said that from the place, and the tree, under which He was meditating, echoed the sweet sound of Hari Har'. None could help being attracted by that sweet sound.

His face started shining like the sun as a result of the hard spiritual practices and unflinching obedience to His Master. Although He was sentimentally a Sadhu from His childhood, still after being initiated by the Master in 1904 A. D., He underwent hard spiritual practices first in the mountain caves for three years upto 1907 A. D. Then He formally adopted the Sadhu's dress in 1907 A. D. at the bidding of His Master. After that, under instructions from the Master, He meditated continuously from 1907 to 1917 A. D. for ten long years at Agra and thus achieved His goal.

The time of the fulfilment of the great mission spiritual uplift of the masses, for which spiritual practices had been resorted to, had come nearer. After considering the Second Master, perfect in every way, Shri Paramhansa Dayal Ji sent a devotee to Agra in 1917 A. D. to bring the former to Teri. Ten years' severe spiritual practices had though weakened His physical body, yet such was the radiance there that none could stare at His radiant face. Shri Paramhansa Dayal Ji was much pleased with the hard

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spiritual He had undergone by means of which, the propagation of the immortal light throughout the country, awakening of the people from the slumber of attachment and putting the ignorant people on the right path, a task which He was to take tip now, had become easy for Him. Shri Paramhansa Dayal Ji kept Him for some time at Teri to enable Him to improve His health with the help of a few devotees. and also asked Him to deliver spiritual discourses later on. Whenever groups of devotees came from outside for Shri Paramhansa Dayal Ji's Harshen', He would direct the Second Master to give them spiritual sermons, from which all the devotees derived immense joy and benefited themselves. They loudly sang His praises. Many devotees persistingly requested Him to visit their houses and many devotees from outside prayed to Shri Paramhansa Dayal Ji to send Him to their places. On seeing such faith and reverence of the devotees, for the Second Master, Shri Paramhansa Dayal Ji behested Him to deliver spiritual sermons and to uplift the masses spiritually in the N. W. F. P. and the neighbouring areas. In obedience to these commands, He starred for awakening the slumbering humanity and began to propagate the practice of NAM from village to village and town to town in the N. W. F. P.

In whatever village or town He went, the people felt attracted towards Him because of His spiritual grace. There was an overcrowding of devotees. Worldly as well as deserving souls got initiated by Him and thus bathed in the Ganges of His company. Whenever the Second Master went to Teri for the Darshan' of Shri Paramhansa Dayal Ji, He took with Him the most faithful devotees, those who were earnestly eager to have the Darshan' of the First Master. When the number of His devotees grew larger and in several towns and villages He began to be revered and the devotees of Teri also began to flock round Him; one or two devotees, who were engaged i in the personal service of Shri

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Paramhansa Dayal Ji, could not tolerate His increasing reputation. They got jealous of Him. They wondered that in appearance and dress He looked very simple, but yielded unlimited influence. Along with all this, He was a recipient of utmost affection of Shri Paramhansa Dayal Ji. Therefore, apparently they could not say anything, but inwardly they grew inimical towards Him.

This is a clear proof to the fundamental rules of Nature that there are always thorns with flowers, shade with sun-shine and sorrow with pleasure. Duality is the texture of this world. Prithvi Chand and Shri Arjun Dev Ji, were the two sons and disciples of the fourth Guru, Shri Ram Das Ji, yet there was an immense difference in the temperament of both of them. If Shri Arjun Dev Ji was most obedient to His Guru and was an embodiment of service and love, Prithvi Chand on the contrary, was jealous, proud and inimical. With all this, Prithvi Chand desired that Shri Guru Ram Das Ji should not look upon Shri Arjun Dev Ji with affection. But a faithful disciple to a Guru and a faithful son to a father is always dear to them. Once it so happened that Shri Guru Ram Das Ji first asked Prithvi Chand to go to Lahore on some errand, but he point blank refused to go, lest his father should declare Shri Arjun Dev Ji as His successor in his absence. Shri Guru Ji reiterated his orders to Shri Arjun Dev Ji, who gladly obeyed the orders and left for Lahore, as His heart was full of love for and faith in the Master. Shri Guru Ram Das Ji ordered him to return only when he was asked to do so.

Shri Arjun Dev Ji went to Lahore. There he, after a few days, became more and more eager to have the Master's Darshan'. Overpowered by the Master's love, he wrote a letter to Him, but jealous Prithvi Chand did not let that letter reach the Master. Then Shri Arjun Dev Ji wrote another letter, but that too met with the same fate.

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When Arjun Dev Ji sent the third letter, he instructed the messenger to deliver the same to Shri Guru Maharaj Ji Himself and not to hand that over to any one else. At that time Shri Arjun Dev Ji was like fish out of water to have the Master's Darshan'. When this letter reached Shri Guru Maharaj Ji, the secret regarding the first two letters also leaked out. The result was that the succession to the Guru Verdi' was bestowed upon Shri Arjuna Dev Ji.

What is constantly needed in this path is truthfulness, renunciation, service to and love for the Master. Similarly on account of Shri Paramhansa Dayal Ji's utmost affection and attention towards the Second Master, some devotees had become jealous of Him. One of whom talked jealously of Him, in the presence of Shri Paramhansa Dayal Ji even. Though Shri Paramhansa Dayal Ji did not like it, yet said nothing to any one because of His saintly temperament. Param Sant Shri Kabir Sahib has said:

If one burns in the fire of jealousy day and night and desires consideration from the Guru, the god of death invites him to his abode.

Thus that devotee day and night burnt himself in the fire of jealousy. On the other side, Shri Paramhansa Dayal Ji became ever more affectionate to His great disciple (the Second Master). After some time when the First Master permitted the Second Master to deliver spiritual discourses, that devotee started criticising the latter's discourses. The Second Master warned him in the midst of discourses as well as afterwards that the result of his criticism would not be good, but he paid no heed.

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Feeding a serpent on milk is only augmenting his poison.

According to the above saying, that devotee also started behaving his own way. One day Bhagat Ram Chand (afterwards Mahatma Nij Mukta Anand Ji) requested the Second Master not to say anything to that devotee, lest Shri Paramhansa Dayal Ji might get annoyed with him. The Second Master replied, "My dear! If someone behaves unjustly, something has to be said to him. I am contented that I am doing nothing against the dignity of Shri Paramhansa Dayal Ji ." At this, Bhagat Ji again said, "Then you may do as you think fit." By saying so, the Second Master had displayed no vanity. He had acted as Muni Sutikshana had made a submission to Shri Ram Chandra Maharaj Ji:

(Shri Ramayana)

Muni Sutikshana prayed: 'Oh Lord! I may never be deprived of such a pride (if it can be named pride at all) that the Lord is the Master of my life, and I am His humble servant.'

Here He gave a clear proof that Shri Paramhansa Dayal Ji was His. Bhagat Ram Chand Ji (Mahatma Nij Mukta Anand Ji) has described the incident in this way: The Second Master was going somewhere one morning. On the way He met the same devotee, who used to criticise Him. By the way that fellow said something annoying to the Second Master, whereupon the Second Master not only warned but also severely admonished him. That Bhagat complained about it to Shri Paramhansa Dayal Ji. Shri Paramhansa Dayal Ji was resting on the 'Palang' at that time and Bhagat Ram Chand Ji was massaging His lotus feet.

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As the devotee made the complaint, Bhagat Ram Chand thought that Shri Paramhansa Dayal Ji would certainly get angry with the Second Master. But what happened, was just the opposite. On hearing the complaint, Shri Paramhansa Dayal Ji remained quiet for five minutes. Then He said that Babe Swarup Anand Ji had attained the fearless stage as that of Lord Krishna, and none could bring any harm to Him. Whosoever opposed Him, would be at loss. On hearing that, the devotee begged pardon and henceforth began to listen to the spiritual discourses of the Second Master with full faith and devotion to Him.

The Second Master remained busy in His mission of carrying the message of spiritual knowledge to every corner of the N. W. F. P., according to the instructions given by the Master. In those days, the Second Master also used to go to Agra several times for Satsanga and returned to N. W. F. P. after some time He had many faithful followers and devotees. For this reason Shri Paramhansa Dayal Ji had said that the purpose for which He had come to the world had been fulfilled.

MEETING OF THE THIRD MASTER WITH THE SECOND MASTER

Shri Swami Vairag Anand Ji Maharaj, the Third Master, lived in the town of Lakki Marwart of District Bannu. He used to study the Gita and the Tulsi Krit Ramayana with great interest. He visited the local temple daily and read the Gita for three to four hours in the morning and the Tulsi Krit Ramayana at night.

Bhagat Sahib Ram Ji, resident of the same town, was a staunch devotee of Shri Paramhansa Dayal Ji. The Third

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Master got the sacred company of Bhagat Sahib Ram Ji for a few days. The moment Bhagat Sahib Ram Ji mentioned the name of Shri Paramhansa Dayal Ji to Him during a spiritual discussion, there was an upsurge of devotional feelings in His heart, so much so that although He had not yet seen Shri Paramhansa Dayal Ji, He started telling to the worshippers of the temple and other people that devotion to the Guru was the main aim of the human life. At that time Shri Paramhansa Dayal Ji was at Teri, and the Second Master was gracing the people of Agra and nearby places by His spiritual discourses. He (the Second Master) happened to come to Lakki Marwat, in District Bannu, at the house of Bhagat Sahib Ram Ji for spiritual preachings in those days. As there was great affection between Bhagat Sahib Ram Ji and the Third Master, so Bhagat Sahib Ram Ji informed the latter that Ramayana would be read at his residence that night. The Third Master became very happy to know this and went to Bhagat Ji s residence that night. There the spark of devotion to God was kindled in His heart through the spiritual discourse of the Second Master.

He returned home along w ith other devotees after the Satsanga, but the rays of Divine light were reflecting in His heart. He felt restless throughout the night. Early next morning He went to the residence of Bhagat Sahib Ram Ji soon after having his bath etc., and along with him, He appeared before the Second Master. A moth always feels happy to burn itself on the flame. A drop of water attains peace when it merges with the ocean. Similarly, He got Himself initiated, according to the rituals by the Second Master and adopted the path of devotion to the Guru. Instantly after that He began to mould His life in Guru Bhakti For Him, the fulfilment of every wish and compliance with every order of the Second Master was the 'Summum Bonum' of His life. When the Second Master, after a few days, again went to Teri for the 'Darshan' of the

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First Master, the Third Master also accompanied Him. The First Master recognised Him at the very first sight, and pointing towards the Third Master, the First Master told the Second Master that He (the Third Master) was also to do a lot of work for the spiritual uplift of the masses. The Third Master completely dedicated Himself to the service of Guru. Full description of His biography will be available in the chapter relating to Him.

ACQUISITION OF THE STAGE OF PARAM SANT BY THE SECOND MASTER

Firstly, Great Saints are rare and even if we discover them, it is difficult to recognise them. Still if one gains some knowledge in their sacred company, it is difficult to detach one's heart from the obstructive coverings of illusion. In other words, when one gets the sacred company of the great saints, illusion spreads its obstructive net at every step and tries in many ways to detract one from the path of devotion. But the souls, which have attained a high evolutionary stage, alone succeed in ferrying their boats out of the stormy sea of illusion by keeping their oars firm. The path of devotion is as difficult as it is easy. For one who acts according to the dictates of one's own mind, relaxes in carrying out the behests of the Master, for such a person it becomes most difficult to tread on the path of devotion. Obeying the Guru's command is the essential condition in devotion. As one needs steps to reach the upper floor, so there are steps to reach the inner stages. Whosoever submitted to the Master's commands and considered them as his real wealth, attained the real purpose of his life.

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In this connection, one can conclude from one incident of Dewan Bhagwan Das Ji's life that his was a highly evolved Soul. He was born at Teri and was Head of the Salt Department at the Sambhar Lake. He heard someone saying that in those days, Shri Paramhansa Dayal Ji addressed the Second Master as Param Sant'. Because of utmost faith, pure sentiments and the sacred company of Shri Paramhansa Dayal Ji, Dewan Sahib's mind was completely imbued with the glorious hues of devotion. He also started addressing the Second Master as Param Sant'. Wherever the Second Master came across him, he bowed to Him addressing Him as Param Sant Ji'. On seeing Him being addressed as Param Sant' some devotees grew somewhat jealous, They did not like Dewan Sahib always address the Second Master as Param Sant'. One day one of these jealous devotees called Dewan Bhagwan Das aside and said, "You should not address the Second Master as Param Sant Ji', because all the people do not like it. Worldly decorum also means something. He has not become Param Sant, nor have we been permitted to address Him as such. Since you call Him by that name, every body is a bit annoyed with you, which we do not like. Therefore, you should give up addressing Him as such outside or in the presence of others." But Dewan Bhagwan Das was not one of those devotees, who could not understand the Master's desire. He replied: "Bhagat Ji! What does it matter, if people do not like it? Where is the doubt in this, when Shri Paramhansa Dayal Ji Himself addresses Him (the Second Master) as Param Sant'? After all we have to abide by what the Master says, and not to be swayed by the whims of the people. What objection should there be in our calling the Second Master as Param Sant', when He undoubtedly is a Param Sant'?" At that time Dewan Bhagwan Das gave a proof of his deep faith. There is a saying in punjabi:

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True lovers are never afraid of troubles and taunts. Once they form such relation, they continue to honour it till the end, even though they may have to lose their lives. How can the weak-hearted people of this world, though trying to imitate the true lovers, reach the destination with their hearts full of fear?

Dewan Bhagwan Das Ji was firm in his conviction. He continued to address the Second Master by that name. He neither cared for the world nor for being offered respect or insult by the worldly people. He was a person of firm determination and was one of those, who considered the Master's wish as supreme. Consequently what he heard from the Master after some time is as follows:

Once Shri Paramhansa Dayal Ji was taking rest. At that time Dewan Yog Raj Ji along with other devotees and that jealous Bhagat also was sitting by the side of the Master's feet. The Second Master happened to come there from outside accompanied by Dewan Bhagwan Das Ji. The moment the Second Master lay prostrate to convey His respects, Dewan Bhagwan Das Ji (whom people usually called Chacha Ji also) said, "Yograj Ji! Shri Param Sant Ji has come, please make seat for Him." Dewan Yograj Ji stood up and respectedly seated Him. Meanwhile Shri Paramhansa Dayal Ji got up and enquired, "What is the melter?" Dewan Yograj Ji replied, 'Baba Swarup Anand Ji has come from outside and Chacha Ji said to me that Param Sant Ji' had come and a seat be made for Him. Shri Paramhansa Dayal Ji felt ecstatically happy at the mention of His name and said, 'Bhagat Bhagwan Das Ji has said very correctly. When I say so, where is the doubt in it? He (the Second Master) has attained the status of Shri Kabir. He has acquired

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the fearless state of Lord Krishna. He has reached the stage of Shri Guru Nanak Dev Ji. He has also attained the stage of Shri Ram Chandra Ji. He will awaken the people in all the four corners of the world. He will have lacs of disciples." On hearing this, Dewan Bhagwan Das said to Dewan Yograj, `'Now! Did you hear what has been said?" The doubts of all the people were thus cleared. Even after hearing all this the Second Master did not feel a tinge of pride. He bowed to the Master in the most respectful way. Thus Dewan Bhagwan Das Ji began to serve the Second Master with all the more faith and love. It is said that a branch laden with fruits bends downward. The more Shri Paramhansa Dayal Ji praised Him, the more the humble the Second Master became. Even having attained such a high - status in Bhakti, He talked to everyone in a sweet and humble way and cleansed the hearts of the people by His Satsanga (spiritual discourses).

The devotees requested Shri Paramhansa Dayal Ji to inaugurate a Gurudwara near Term. Shri Paramhansa Dayal Ji said, "I have no time. I send my own image, Baba Swarup Anand Ji, with you. The ceremony performed by Him should be considered as if done by Me." This shows that Shri Paramhansa Dayal Ji, thinking His disciple worthy in every respect, was anxious to transfer His spiritual power unto Him. Just as the Second Master had earned His pleasure by entrusting His all to the Master completely, even so the First Master was eager to transfer all His spiritual power to Him. This was fully revealed afterwards, when Baba Swarup Anand Ji was proclaimed as the Second Master and He became the Guide of this Mat.

The Second Master, according to the wishes of the First Master, was exerting His utmost by moving from

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town to town and village to village of the N. W. F. P. to convey His message. Thus the movement to awaken one and all had started.

SPIRITUAL SUCCESSION

Spiritual knowledge, or knowledge of the other world and knowledge of the Supreme, has ever been transfused from one heart to another from times immemorial. In other words, the Guru reveals the secret of this knowledge to His ablest competent and dearest disciple. The Guru Himself is like pares (philosopher's stone), who turns the disciple also into pares. When the disciple becomes fully virtuous and worthy in every way, lye entrusts all His power to Him and Himself returns to His original abode. Thus the Second Master had attained the highest stage on the path of Bhakti and had become entitled to the full blessings and the pleasure of Shri Paramhansa Dayal Ji.

The First Master Himself sent for the Second Master at Teri and arranged for His stay on the first floor and His own at the ground floor of the house of Bhagat Amir Chand Ji. Sometimes before His leaving for the heavenly abode, he used to call the Second Master, the treasure of the full spiritual knowledge, downstairs to His own room, transferred the saintly secrets, and blessed Him, with full spiritual powers. Thus the two Great Souls conferred with each other, in the interest of propagating spiritual knowledge and spiritual uplifting of the masses during the dark hours of night. When the whole world was overpowered by attachment, the sun in the form of the Second Master was preparing to rise to shake them off from slumber. Till quite late at night, The First Master used to discuss the deep

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secrets of spiritualism, with the Second Master. They continuously met in this way every night for hours together. Two months and eleven days before His final beatitude, the First Master sent for the Second Master down stairs at two in the morning as before. He embraced Him and made Him see His real self within. The whole room became enlightened. In the midst of this spiritual light the two Great Souls merged in each other. Shri Paramhansa Dayal Ji, then felt absolutely free. He dictated a will (Hukam Nama) on 3rd May, 1919 A. D. at Teri, two months before discarding this gross body. In this letter, He got His orders regarding His spiritual Successor recorded. Thus the two Great Souls had become one.

The Sadguru is the soul of the disciple and the disciple is the body of the Sadguru. If some one wishes to see the Invisible Supreme, let him see the same in the form of his Sadguru.

Thus the Master and the disciple became one. There was one soul pervading in both the bodies. Now whosoever desired to see the real form of Shri Paramhansa Dayal Ji, he was to see that in the form of the Second Master. After establishing unity and uniformity in this way, the First Master said to Him: "Now proceed towards Kulachi. Deliver spiritual discourses there, initiate the deserving souls and return at the appointed time." The Second Master obeying the orders, accompanied by Mahatma Yog Atma Anand Ji, was about to go on His mission, when the kind Master, Shri Paramhansa Dayal Ji, once again blessed the Second Master before His departure, saying, "lt is my heart felt blessing that you will have a lac of disciples. Not only a lac, these will only be the basis for further propagation. You go towards Kulachi. You are perfect in every way.

My blessings are with you. Convey the message of spiritualism to the slumbering humanity. This is my

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last behest to you."

The Second Master went to Bannu and Lakki via Bahadur Khel. There He awakened the people, absorbed in the sleep of worldly attachment, through His spiritual discourses and Satsanga. Many people became devoted to Him there. Amongst them, Shri Swami Vairag Anand Ji Maharaj, Shri Beant Anand Ji Maharaj, Mahatma Nij Atma Anand Ji and Bhagat Sahib Ram Ji were very prominent. From Lakki, He went to 'Tank' and reached 'Dera Ismail Khan' via Kulachi. At Dera Ismail Khan He did lot of preachings, which coloured even the most ordinary persons in the hue of Bhakti. He was trying to fulfil the commands of the Master by working day and night. On the other side, Shri Paramhansa Dayal Ji's body had become very frail. Therefore Shri Paramhansa Dayal Ji desired to bid farewell to this world. Having appointed Shri Swami Swarup Anand Ji as His spiritual successor on 3rd May, 1919 A. D. or the 7th Baisakh (in the First fortnight) Samwat 1976 Bikrami; two months and seven days thereafter on 10th July, 1919 A. D. or the 12th day of Asarh (Thursday) 1976 Bikrami at 6. 00 A. M. Shri Paramhansa Dayal Ji, the First Master left for His Heavenly abode. The Second Master was Himself coming for the Master's 'Darshan' on 12th July, 1919 A.D., because 13th July was the day of Guru worship (Vyas puja). On reaching there, He got the sad news and felt extremely grieved. But nothing could be done. The Second Master Himself arranged a Bhandara (free common langar) on the 13th July, in sacred memory of the Master. That very day the Master's command regarding the appointment of the spiritual successor was read out to one and all, and the 2nd October 1919 A. D. was fixed as the day of accession to the 'Gaddi'.

Every body was eagerly awaiting that day. On Thursday, the 2nd October 1919 the Second Master sent for

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all the devotees. Thousands of devotees from Bannu, Lakki Marwat, Kakkiyan, Tal, Lachi, Kohat, Jatta, Bahadur-Khel, Tank, Kulachi and other small and big towns of N.W.F.P. reached Teri. On that very occasion, Dewan Bhagwan Das Ji and Bhagat Khan Chand Ji (Mahatma Yog Atma Anand Ji) read out the Master's command regarding the appointment of spiritual successor to all the devotees.

That very day, on Thursday, the 2nd October 1919 A.D. i.e. 16th Asuj, 1976 Bikrami, all the followers and devotees applied Saffron (Tilak) to the forehead of Shri Shri 108 Shri Swami Swarup Anand Ji Maharaj, in recognition of His having succeeded to the spiritual throne (Gaddi) as the Second Master. All performed 'Arti' and 'Puja' and a Bhandara (free grand feast) was also arranged on the same day.

SATSANGA IN N.W.F.P.

The Second Master, the destroyer of worldly diseases, started prescribing medicine in the form of 'Shabad' as a Doctor to the people of the whole world, who were suffering from grief, fear, separation and attachment, in order to relieve them of those ailments. In N.W.F.P, the people were suffering the most. It was from there that He started liberating the people from mental ailments by administering the peace-giving panacea of 'NAM'. He set His foot firmly with full self-confidence on the path of awakening His forsaken deserving souls, which had been separated from Him since ages. Shri Paramhansa Dayal Ji had blessed Him in these words: `'You are a Great Soul and Param Sant. You would have lacs of disciples. You would awaken the people in all the four cowers of the world." The time for those words to come true had now arrived. The blessings of Shri Paramhansa Dayal Ji were with Him. It is said that what a saint says even unintentionally,

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comes out true. The Second Master had been blessed fully by the First Master. Therefore, there was no question of any fear and doubt.

First of all the Second Master made Lakki Marwat, District Bannu the main centre of His Satsanga or spiritual preachings, which was conducted at the residence of Bhagat Sahib Ram Ji. He made the devotees and the seekers easily understand the secrets of spiritualism. He directed His followers to purchase some land at Lakki Marwat for Satsanga, for the number of the seekers and devotees was growing day by day, and there was an urgent need for an Ashrama. So He did purchase a piece of land for this purpose. Feeling happy that there would be an Ashrama at Lakki, the devotees of that place arranged a Bhandara, which was joined by the devotees from Bannu, Tank, Teri, Kulachi, Naurang, Kakkiyan and other villages. He starred initiating the deserving souls there.

Bhagat Sahib Ram Ji was His faithful devotee and served Him with great faith and love. He had so much faith and affection for Him that whenever he saw the Second Master, he used to be so happy and absorbed that he even lost consciousness of his body. People used to be very much impressed by this state of Bhagat Ji, contemplating how the great men yield such a power, which makes a living being forget everything about himself in ecstasy. Thus the reputation of the Second Master spread far and wide. People started pouring in for His 'Darshan' from afar. In reality the people experienced strange ecstasy in His presence. Some of them went into trance even on having a glimpse of Him. The Second Master mostly made dialects upon the importance of 'NAM'. He used to observe: 'NAM' is that nectar, that medicine, the practice of which makes even death and illusion dread its practiser. Lust, anger, greed, attachment and pride etc., the hidden enemies of a human

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being, nay even their leader the mind get defeated by 'NAM' and become one's slaves. He further said:

(Shri Kabir)

It means filet 'NAM' burns in a moment, the sins committed in thousands of previous births. One may do numerous good deeds in numerous ages, but without getting initiated into 'NAM' by the Great Saints, one finds no place of haven.

He laid great stress on accumulating the spiritual wealth, by the practice of 'NAM'. Deserving souls began to hover round Him like moths over the lighted candle. His preachings spread far and wide. On seeing His reputation growing so rapidly, some people started levelling false accusations against Him. But can a glow-worm stand in comparison to the sun? Can a glow-worm convert the darkness of the night into day-light? No, never. The Great Souls spread their mission like the light of the sun. They are immune to praise and denunciation.

Thus, He started spreading His teachings more and more at Bannu, Kohat, Teri, Kulachi, Tank, Lakki Marwat, Tal, Naurang Sarai, Dera Ismail Khan etc. In 1921 A. D., the Second Master was staying at the residence of Mahatma Yog Atma Anand Ji in village Kakkiyan, District Bannu, for Satsanga. in those very days, a dacoity took place at Kakkiyan. The dacoits kidnapped the son of a devotee. That devotee came to the Master the next day and informed that the dacoits had kidnapped his son. The Second Master advised him to remember God and every thing would be alright. The devotee then went away. Three days after that,

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the devotee received a letter from the dacoits trial to should send rupees ten thousand at the appointed place, failing which he would lose his son. The devotee had only one son. On getting this message he came running to the Second Master and narrated everything to Him, Who observed that he had been advised earlier that he should remember God and Nature would set everything right. That devotee went away quietly from that place, but feared that there was no hope of his son being freed, as he would not be able to afford that much ransom to the dacoits. Rupees Ten thousand of those days were almost equal to rupees one lac of today. The devotee, therefore, started worshipping and remembering God at home, as his last resort.

(Shri Kabir)

Every one remembers God in distress. None remembers Him in peace and affluence If one remembers Him in peace and affluence, one would face no misery at all.

It so happened that the dacoits had carried that boy to a hide-out in a mountain. The boy had been made to sit in a corner and his hands and feet had been tied down. All the dacoits were busy taking food in a care-free mood. Just then, a constable was seen on that mountain. One of the dacoits said that the police had arrived. All the dacoits then ran away leaving that boy and their unfinished food there. After the dacoits had run away, that constable came down to that boy and enquired all about him. The boy disclosed his own name, the name of his father and the name of his village etc. He also told the constable all about the dacoits. The constable untied the hands and feet of the boy and took him to his village. The troy insisted that the constable should kindly accompany

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him to his home, but the constable replied that since his work of freeing him from the clutches of dacoits was over, he should attend to his other duties. On reaching home, the boy told his father all that had happened with him. The devotee inwardly understood that except the Sadguru, who else could go there in that difficult situation. Next day the devotee, accompanied by his son, came to Shri Maharaj Ji. After conveying his sense of gratitude, he started apologising for the trouble that the Master had taken to save his son. The Master observed that since his work had been done, he should worship God all the more. He should meditate himself as well as make his near and dear ones tread this path. Worship and repetition of 'NAM' could keep away all the dacoits residing within (lust, anger, greed, attachment and pride) and without. Therefore, he should devotedly meditate with ever more fervour. Those, who remember God, live peacefully in this as well as the other world.

Thus, after preaching spirituality there, He proceeded to Dera Ismail Khan. A number of persons at Dera lsmail Khan were temperamentally interested in dialectical discussions. These people tested the Second Master secretly and openly also as to whether He was perfect in Yoga. The Second Master being a perfect Saint, never worried about anything. Anyone could test Him in any way he liked. In the end, all of them found Him successful in all the rests and submitted to that Divine Soul. Without mentioning all the incidents, only one of those is described here.

Once four or five persons of Dera Ismail Khan decided to put the Second Master to test. Gosain Hari Chand Ji, who was the family-priest of 'Adhlakhas' at that time, counselled them to arrange for making the Second Master drink intoxicating hemp . If the hemp affected Him,

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He should not be reckoned as a perfect Yogi. According to them, the small quantity of hemp, prepared for the Master, was strong enough to intoxicate even twenty five persons. Though he thoroughly understood their intentions, yet He did not object to their offer. At night, they came to hear the Master's discourses in batches of two at a time, changing duty every two hours, to see if the Master was influenced by the intoxicant and that they themselves also might not start dozing on account of long deprivation of sleep. The Second Master continued to deliver spiritual discourse throughout the night with the same zeal. At 4. 00 A. M. the persons on spying duty felt drowsy. A cane was lying by the Master's side. He picked up that cane and waking them up with it said, "Oh, dear! You have come to test the perfect Yogi but are sleeping yourself. It is 1, who have been made to drink the hemp but it is you, who are dozing. Be alert and sit properly. Sleep has nothing to do here, so long as Satsanga is on, remain attentive."

Thus, for some time more, the spiritual discourse continued. During this period, He neither dozed for a moment nor took rest. All of them were surprised to see it and fell at His feet to seek His forgiveness. He observed: "Do not do so in future. To test some-one else is like insulting one's own self." All of them were now fully convinced that the great Divine personality (face W) was a perfect Yogi. Out of them, Mahant Hari Chand, having been mostly influenced by His perfection, renounced everything including his own home, profession, disciples and relatives, and surrendered himself to the Second Master. After some time he donned the Sadhu's dress and the Master named him Mahatma Aghat Prem Anand Ji.' Saint Tulsi Das Ji has said: -

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If anyone says that he has tested a saint, Tulsi puts his I on his ears out of surprise and remorse.

The Saints are as deep as the ocean and to fathom their depth is not only difficult but also impossible. They come in human form for the spiritual sublimation of the masses and to ferry the deserving souls across the worldly ocean. It is beyond human intellect either to know or to test them. They are not only deep but endless too. Whosoever comes under their protection setting aside his own thoughts, wisdom and pride, They make him prosperous by bestowing on him the real treasure of spiritual wealth. The Great ones have said:

(Shri Kabir)

None is more munificent than the Guru, provided the disciple is keen to evolve himself. The Guru bestows the wealth of the three worlds on such seekers.

In other words the Great Saints are intrinsically very kind. Whosoever approaches them with due reverence and humility, they bestow upon him the eternal peace. Those devotees who surrender themselves completely to the will of the Sadguru, after subjugating their ego, are very dear to Him. Bhagat Sahib Ram Ji, Bhagat Ram Ji Mal and a number of other devotees belonged to this category.

Bhagat Ram Ji Mal was an embodiment of service, renunciation and love. He served the Master personally with great love and devotion. He fully proved the truth that there is an intimate wireless connection (telepathy) between the hearts of the devotee and the Master.

Once Shri Sadguru Dev Maharaj; Ji was travelling by

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train. Bhagat Ram Ji was also sitting in the third class compartment of the same train. Shri Sadguru Dev Maharaj Ji asked Mahatma Satgur Sewa Anand Ji to bring Bhagat Ram Ji Mal to His compartment On this side, the Master remembered the devotee, and on the other side, the heart of the devotee started responding. The pure love of the true lover instigated him from within to get up as the Master was calling him. Bhagat Ram Ji Mal got up and moved towards the compartment, where the Master was sitting. When Mahatma Satgur Sewa Anand Ji got down from the train, he saw Bhagat Ram Ji Mal coming. He told him that the Master wanted him The Bhagat replied that for that very reason he was coming. Thus without getting the formal call he came to the Sadguru. How powerful is the passion of true love that without any formal message one's heart responds to another! Sant Dadu Dayal Sahib has also said:

Oh, Dadu! Having shown Himself within He has made me enamoured of Himself As was God Himself, so He made the devotee. Thus the two became one.

Once the Second Master went to Calcutta from Lakki and stayed there for six months. Day and night He continued lo exhort the people to repeat 'NAM'. Bhagat Ram Ji Mal was in His personal service at that time, and it was his aim that every minute of his life should pass in the service of the Master. Day and night he pressed himself in the service of the Master, so much so, that even if he developed fever, which weakened him physically, he would continue to serve the Master as best as he could After six months he returned lo Lakki Marwat along with

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the Master. The Master Himself observed about Bhagat Ram Ji Mal:`'To rise above the physical consciousness while serving, is a service of higher qualify and he has thereby rendered such a service to the Durbar." On return lo Lakki Marwat, Bhagat Ji's health deteriorated all the more. Before he died, some one asked him as to how he was faring. He replied that he visualized the Master continuously sitting in front of him. In this state of meditation upon the Master, he left his body. All the devotees felt inspired by his unflinching faith in and firm love for the Master.

To the same category belonged Bhagal Gur Dayal Ji of Tall His unwavering faith in the Master puts everybody to astonishment. He was an employee of the Electricity Department and composed songs to offer them at the feet of the Master. Once he developed Pneumonia. The Civil Surgeon declared the case hopeless, hut he showed no signs of worry. Inspite of this condition, if some one came to enquire after his health, he smilingly replied that he was alright. The Doctors had forbidden him to take water even. On Tuesday he asked for some water. Bhagat Brij Lal Ji (afterwards Mahatma Yog Vichar Anand Ji) showed reluctance to give him water. Bhagat Gur Dayal Ji said, 'Give me water. I have to go day after tomorrow." All were anxious to know as to where he was to go. On enquiring, he replied that the Master had called him. The Civil Surgeon, Doctors and other people came to see as lo where Bhagat Gur Dayal Ji was to go on Thursday. Exactly at 5 minutes to 3.00 P. M. there flashed a light smile on his face. Bhagat Brij Lal Ji placed the photograph of the Master in front of him. Bhagat Gur Dayal Ji indicated that he was having the Master's`Darshan' within, and said that he was preparing to go. Bhagat Brij Lal Ji brought his son before him and asked as to who would be his guardian in future Bhagat Gur Dayal Ji replied that he (the son)

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would come to him after three months Then he was asked about his wife and the reply was that Guru Durbar was there for her to serve. Having said all this, Bhagat Gur Dayal Ji closed his eyes and passed away in peace. The Civil Surgeon, the Doctors, Nurses and other people began to praise Bhagat Ji after having seen all this and, inspired by his example devoted themselves to the Master. Exactly three months thereafter, his son also died. For this reason the Master used to observe that to initiate those, who wished to be perfect devotees was very beneficial. One really faithful and devoted Bhagat is equal to a lac of devotees, because lacs of people benefit by his example.

Shri Swami Vairag Anand Ji Maharaj (the Third Master) was another very great and dear disciple of the Second Master, residing in this very town Lakki Marwat. He entrusted Himself completely to the will of the Master and thus became entitled to His blessings and pleasures. He too was a reincarnation , because the Great Ones are not made great here, but they are the harbingers of the Divine immortal message from above. Swami Vairag Anand Ji developed immense love and affection for the sacred feet of the Master and entrusted himself completely to His care. The Master was extremely happy with His spirit of renunciation and service. Considering Him fit to receive the full spiritual power, He made Him don the Sadhu dress after some time. For some time the Master kept Him under His own care and then sent Him to Fort Sandeman (Baluchistan) and Sind to awaken the people there and observed, Go to Sind and initiate people in your own name. Some people will raise objections in this connection, but go on doing your work without paying any heed to them. Act according to the Guru's desire.' Thus the Third Master went to Sind to kindle the light of Truth there. There He showered such

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affection, the description of which is beyond the scope of pen and paper. The full description of His life and teachings will be found in the chapter relating to Him.

In this very town Lakki Marwat the Master had another great and dear disciple in Shri Swami Beant Anand Ji Maharaj, the Fourth Master. He too had a spiritual urge from the birth and used to worship God before being initiated by the Master into the path. Once the Master was staying at the residence of Bhagat Sahib Ram Ji, and was benefiting people by His spiritual discourses. The Fourth Master got this happy news at His residence. Alongwith His mother, He at once set out for the 'Darshan' of the Master He loved to be in the company of the saints from the very beginning. On seeing the Master, a divine light was kindled in His heart. That light made Him restless. He got Himself initiated and made the devotion to the Guru the main aim of His life, and became an embodiment of love and service. He served the Master physically and intellectually and won His pleasure. The Second Master Himself once observed, " He (the Fourth Master) is most dear to Me."

Having pleased the Master with His love and service, He got the spiritual power from the Master and thus on ascending to the gaddi, as the Fourth Master of the Mat, kindled Divine light in numerous hearts. Full glimpses of the life of this Great Soul have been given in the chapter relating to Him.

As at Lakki Marwat, there was another Satsanga Centre of the Second Master at Sarai Naurang also, in District Bannu. The devotees of Sarai Naurang used to come to request the Master to visit their town and they often took Him with them there. He used to stay there for several days for carrying on the mission of His spiritual discourses. Some of the families there, completely surrendered themselves to His care. Amongst them, the

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names of Mahatma Satgur Sewa Anand Ji and Mahatma Roshan Anand Ji are worth mentioning.

In this very town of Sarai Naurang, lived other two very real and faithful devotees of the Master, the brothers, Bhagat Lakshmi Chand Ji and Bhagat Krishan Chand Ji. The former was older than the latter. They composed 'Bhajans' in the praise of the Master and used to sing them in His presence. They were much indifferent towards the world and had developed great love for the Master. Both of them renounced their home and started living in the Durbar to serve the Master. After they had served the Durbar for some time, the Master blessed them with Sadhu's dress in 1925 A. D. On becoming Sadhu, Bhagat Lakshmi Chand Ji was given the sacred name of Mahatma Daya Anand Ji and Bhagat Krishan Chand, that of Mahatma Shardha Anand Ji. Both served the Durbar with full devotion. They were the embodiment of truth and love. On account of the utmost devotion of Mahatma Shardha Anand Ji towards Him, the Master used to call him 'Parwana' (Moth). Whenever Mahatma Shardha Anand Ji came for 'arshan', he used to shout Jaikaras (slogans of victory) so loudly that his voice echoed throughout the hall. Once the Master was at 'Chakauri Sant Ashrama'. Many Mahatmas were present there. He asked every one to express his needs and to take that from Him, thinking the Ashrama his own home. All expressed their needs which were duly fulfilled. In the meantime Mahatma Shardha Anand Ji also reached there. The Master asked him also the same question. Mahatma Ji replied that he needed the unstained love to the lotus feet of the Master.

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(Shri Kabir)

I do not ask for any worldly object or salvation even. Pray, bless me with Divine Devotion. I do not ask any one else. Day and night I yearn for Thee, O' Lord!

The Master felt much pleased with the reply. For some time both these brothers devotedly served the Sant Ashrama at Chakauri. Then the Master, sent several Mahatmas on the mission of Satsanga (Spiritual preachings). Both these brothers were also blessed with similar service. In the beginning for some time, they went from place to place for Satsanga. Then they built a Satsanga Bhawan' in a lonely locality in the town of Gandhowal, in District Sheikhupura. Several Mahatmas of the Durbar used to stay there while passing that way and both the Mahatmas used to serve them happily. There was such a good arrangement for board and lodging that the Sadhus and other guests, who stayed there, felt comfortable in every way. They continued to serve the Durbar faithfully and zealously till their last breath. On their request the Master converted several devotees as Sadbus.

Along with them a glimpse of the devotion, love and faith of a great devotee, Bhagat Sahib Ram Ji is also worth mentioning here. Without any exaggeration, it would be clear from the short sketch of his life narrated here, that even while living a worldly life, he had surrendered his all to the Master being a most faithful devotee. In the form of a Bhagat, leaving offered everything of his own to the Master, he remained fully absorbed in the devotion to the Guru. Its clear proof is available in his biography.

Bhagat Sahib Ram Ji was a devout disciple of the Second Master. He served the Master with body, mind and money. He was firm in three principles in his life. It is said that determination is 'Kalpa-Vriksha' or the wish fulfilling tree. A man of determination achieves his aim of life despite lacs of difficulties and obstacles. The first

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principle of his life was that he would meditate daily, without which he would not take his meals even. The Second principle was that whenever he went for the Master's 'Darshan', he never himself asked for Master's leave to return. If he came on four days' leave and had to stay for eight days, he did not mind. Whenever the Master, of his own accord, bade him to return home, only then he would come back. His firm adherence to these principles impressed the employees of his department so much that they never asked him as to where he was for so many days.

The Third principle was that whatever monthly salary he got, he spent all that on the Langar' for the devotees. A matchless example of love and faith, Bhagat Sahib Ram Ji swept the floors of the Ashrama with broom himself, worked in common kitchen for devotees, fetched water etc. himself with great devotion, faith and humility. He had love for and devotion to the Master from the depth of his heart and rendered personal service to the Master also. He served the Langar' with his own money and also arranged to collect more, if needed. Service to the Guru Durbar and to abide by the instructions of the Master were the aims of his life. His mind was rapt in the thought of the Master and remained lost in His thoughts. The great saint, Shri Kabir Sahib, while highlighting the duties of a devotee, has observed:

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(Shri Kabir)

That person alone, who renders service, is entitled to be called a 'Sewak'. Kabir says that without service one can never be a 'Sewak'. The Sewak remains in service without wavering and while doing so he undergoes both, pleasure and pain. Kabir says so, to make the people understand the correct position.

Corroborating with the above saying Bhagat Sahib Ram Ji was a striking example of service. Along with service, his affection for the Master was such that sometimes the Master, being impressed by his loveful devotion, spoke for hours about him.

Once the Second Master was taking rest and Bhagat Sahib Ram Ji was fanning Him. At midnight the Master changed side and observed, '`Bring water, I am feeling thirsty." Bhagat Ji, at once, went to fetch water. When he returned with water, he found the Master asleep again. He held the glass of water in his left hand and started fanning the Master with his right hand. At 4. 00 A. M. the Master asked, "Have you brought water, for which I had asked earlier?" He, at once, held out the glass of water and said, "Shri Maharaj Ji, I have brought it." Bhagat Ji kept standing the whole night and did not feel fatigued nor he thought of taking rest. It appeared as if his eye-lids had also taken an oath not to drop. In that state he was so happy, as if he had got an incomparable treasure. He kept on looking at the face of the Master the whole night, and enjoyed the ecstasy of His 'Darshan'. Lacs of scholarly readers and orators mention about spiritual pleasure only in their speeches, but remain bereft of experiencing such inner pleasure. Bhagat Ji had actually attained that stages of inner absorption. This is what actually Yoga means-to fix one's attention at one point and to withdraw the wandering mind from all other directions. Bhakti is independent. It is not dependent on anything. He always remained alert and careful lest the Master's wishes might get ignored. Sant Tulsi Das Ji has written in the Ramayana:

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It means that whatsoever wishes to resort to Bhakti, let him be of any caste, sex and religion, it matters little. Bhakti is dependent on nothing Rather, all knowledge and sciences depend upon Bhakti, for all of them are contained in Bhakti.

In this way, Bhagat Sahib Ram Ji made Bhakti 'summum-bonum' of his life.

Once the Second Master was sitting in a verandah of the Ashrama at Lakki Marwat. It is the rule of Nature that if a devotee becomes mad with joy at the sight of the Master, the Master also feels fully attracted towards that devotee and it becomes difficult for Him to detract Himself. It was about nine or ten at night. Seeing Bhagat Sahib Ram Ji present, the Master started His spiritual discourse. Just below them there were ant-holes. Fully absorbed in the devotee's love, neither the Master paid any attention to this, nor did Bhagat Sahib Ram Ji, who was also fully occupied by the Master's love. At 2.00 A. M.; all the devotees felt sleepy and were waiting for the Master's discourse to end so that He might take His meals and then retire. But there the Master was busy quenching the thirst of love of the devotee. He was totally unmindful of others. When His personal attendants awoke at 5-00 A. M., they saw that the Master's discourse was still on. Bhagat Ji at that time was exactly in the state of the bird 'papiha', which has got a drop of rain; or that of black bee which had got the lotus flower. His love according to Shri Kabir Sahib, was of this type:

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Every body talks aloud of love, but none has experienced it. Love is that, which keeps the lover rapt in its thoughts day and night. Love should be such as is between the moon and the bird 'Chakaur'. By constantly keeping its gaze at the moon, its neck gets almost broken and it falls to the ground, but still keeps its eyes fixed on the moon.

What a matchless description of love has been given! The Master alone was everything for Bhagat Sahib Ram Ji. Rapt in love, none noticed the stinging by the ants. It is easy to speak of love, but difficult to practise it. If the devotee is prepared to sacrifice his all for the pleasure of the Master, the Master also takes over the responsibility of taking every care of the devotee. Its clear proof is available from the events of Bhagat Sahib Ram Ji's life, which are as follows:

Bhagat Sahib Ram Ji lived at Lakki Marwat in District Bannu. Once he went on about a week's leave to Teri to have 'Darshan' of the Master. After these six or seven days, he had some urgent work in the court. When he went to the Master, the latter did not bid him to return, nor did he ask for it himself. After ten or twelve days, the Master permitted him to go back home. Firstly, he did not remember the court work, but on reaching home, he recollected it and, therefore, went straight to the court. He asked forgiveness of the Officer Incharge and the employees for not attending the court on the appointed day. The Judge and the employees were surprised as to what Sahib Ram Ji was saying. They said, "Sahib Ram Ji! You yourself came that day, got the work done and signed the document. How are you seeking forgiveness now?" Then the officer took out the file and showed him his signatures. On seeing this, Bhagat Ji bowed to the Master within and left

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that place. On returning home he narrated the event and wept that the Master had Himself taken the trouble to accomplish the work of the humble servant. Mahatma Yog Atma Anand Ji was also present there, when this event took place.

Another event is when, Bhagat Sahib Ram Ji was Girdawar Qanungo in the revenue Deptt. The collector was lo come for inspection at Sarai Gambhila. Bhagat Sahib Ram Ji and his real elder brother, Bhagat Kashi Ram Ji Patwari, both went there. It was within the knowledge of Bhagat Sahib Ram Ji that the Master was passing through that railway station that day on His way to Bannu. Telling his brother that he would return shortly, he went to the railway station. When he reached the station, there were still ten minutes for the train to arrive. On the arrival of the train, Bhagat Ji had hardly set his foot in the compartment to pay respects to the Master, when the latter started His spiritual discourse, and the train left Sarai Gambhila. Bhagat Ji was fully aware of the importance of his work, but as compared to the nectarean sermons of the Master, to which he was listening raptly, it carried no weight. The train lead by then, arrived at station Naurang Sarai. The Master then permitted him to go and attend to his work. Bhagat Ji got down quickly and returned to Sarai Gambbila in a Tonga. He was late; but strange things had happened there. The collector taking Bhagat Kashi Ram for Bhagat Sahib Ram, asked him some questions. On getting very satisfactory replies, he thanked him and left the place. How strange are the events of Divine love! One, who has entrusted everything of his to the care of the Master, why should not the Plaster also take care of his work?

The Master then desired to build an Ashrama at Kala Bagh He asked Bhagat Sahib Ram Ji anti Shri Swami Beant

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Anand JI, the Fourth Master, to go to Kala Bagh. When Bhagat Ji reached home, he found his son's condition serious. When carrying out the behests of the Master and in complying with His instructions, he, not caring for his son even, reached the railway station of Lakki Marwat; some one informed him at the station that his son was about to die. He replied, "You may arrange for his proper treatment. What else would I do, if I return home." Mean-while, another relative of his came there and informed him that his son had died. He replied, "The soul has joined its source. Now only cremation is to be done. You may do that." He then left for Kala Bagh according to the wishes of the Master. When he returned from Kala Bagh, the relatives came to express their grief at the death of his son. He, however, without showing any sign of grief, said, "He, whose, properly he was, has taken him away Where is the room for grief in it?"

After some days, Bhagat Ji's own health declined. His father sent for Hakim Qureshi. The Hakim checked his pulse, examined him fully and said that he had some unknown disease; because he had not been able to diagnose any physical disorder in him. After some days his condition, grew very serious. His father sent a letter to the Master requesting that since Bhagat Ji's condition was serious, He might kindly grace him with His 'Darshan'. The Master sent a reply saying that he should ask Bhagat Ji, whether there was any need for Him to come His father asked him, "Sahib, Ram! Should we call the Master here?" He replied, " The Master is with me. Where is the need to call Him '?" As a garland of flowers, at once, falls gently from the elephant's neck, so Bhagat Ji's body fell for eternal rest. His father again sent a telegram to the Master enquiring whether Bhagat Sahib Ram's body should be burried or cremated, as he was virtually a Sadhu though in w trite robes. A telegram came in reply, that his soul had joined its main

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source; it was immaterial whether his body was given a burial or was cremated. Whatever was the traditional practice, should be followed. Having received the permission, his body was cremated with due rituals. After studying the life story of Bhagat Sahib Ram Ji, the ancient history of Raja Mordhwaj and truthful Raja Harish Chandra is recalled by the devotees. The way they had followed Dharma or righteousness in their own times, the similar way Bhagat Sahib Ram Ji adopted in this age. Thus the lives of such great devotees became the cause of diverting the attention of lacs of people towards the Master. When the devotees exercised such an influence, how much should be the attraction of the Master! Moreover, the greatness of the perfect Master, which even the Vedas proclaim, "Not this much, not this much", cannot be fully described by Brahma, Vishnu and Mahesha even, not to speak of the Shastras and the poets. How can this humble devotee, therefore, explain that in full?

Wherever the Master went to sanctify the place by the touch of His sacred feet, hundreds of faithful devotees gathered there to request for the spiritual knowledge. The Great Souls work according to the conditions and needs of the times in each age. If Shri Guru Nanak Dev Ji attracted the people to the path of righteousness by showing miracles, Shri Guru Teg Bahadur Ji sacrificed His body according to the need of the times. Did Shri Guru Teg Bahadur Ji not possess the required power to change the conditions, prevailing at that time, by a mere indication? But He did not consider it proper to do so. He did only that, what was proper. Did Shri Ram Chandar Ji not possess that much power, as to kill Ravana all alone? Although He possessed all the powers, yet He took help of the hosts of monkeys, because they were also to be sanctified through His service.

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Similarly the Second Master, at some places, did perform miracles, but He immediately gave a covering of illusion to all His miracles. At the request of the devotees then, He agreed to go to Tal Buland. He was to reach there via Kohat. There flowed 'Sangdoba' stream across the stony ground On the way. One was required to cross that stream on foot. As the water was several feet deep, the devotees were worried as to how to take the Master across the stream. After mutual consultations they decided that they would take the Master across the stream on their shoulders. They were still contemplating this, when they saw the Master strolling on the other side of the stream. All the devotees crossed the stream, prostrated before the Master and requested Him to enlighten them about the significance of that event. He replied, "Dear ones! I have also crossed the stream in the same way as you did." He further explained that the Great Souls are the treasure of all powers. However, they display them secretly and not outwardly. Their power of determination turns even the impossible things into possible ones. But through illusion they create confusion in the minds of the devotees. Thus discussing such issues on the way, the Master along with the devotees reached the Krishna Dwara at Tal Buland. There every day He blessed the people by His spiritual discourses.

His spiritual discourses related to the `Surat-Shabad Yoga' and its practical implementation. He mostly laid stress on the importance of devotion to the Guru, detachment, love and abiding by the behests of the Sadguru. Having awakened the sentiments of Bhakti in people there, He went to Teri. He would sometimes stay at Lakki Marwat and sometimes at Teri. His spiritual discourses at Teri gained enormous success and reputation for Him.

The land of Lakki was now yearning for becoming a

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sacred pilgrim-place. The residents and the devotees of Lakki Marwat also felt equally inspired. After Mutual consultations, they decided to request the Master to stay for some time continuously at Lakki Marwat; so that they could have His 'Darshan' and hear His spiritual discourses continuously and thus quench their spiritual thirst. So, they went to Teri and jointly made such request to the Master. The Great Souls condescend to respond immediately to such sincere appeals and to hoist the flag of Truth. How could the Master, therefore, deny to accept their request? The Great Saints are kind by temperament. Goswami Tulsi Das has written about the Great Souls in the Uttarkanda' of the Ramayana:

"The heart of' the Saints is softer than butter. Butter melts when heated itself, but the heart of the saints melts at the very sight of the sufferings of others."

In response to the faith and affection of the devotees of Lakki Marwat, the Master arrived there. This was the same place, which had been earlier sanctified by the continuous spiritual discourses of the Master and had been named 'Tirathdham' by Him. At this centre of spiritual activity were born the Third and the Fourth Masters, Shri Swami Vairag Anand Ji Maharaj and Shri Swami Beant Anand Ji Maharaj, respectively. These two Masters also displayed their supernatural powers in their childhood there.

The construction of the Ashrama was started at Lakki Marwat. A wooden frame was fixed at the maingate of the boundary wall. At night, some mischievious Pathans took that frame away. In the morning the devotees informed the Master about the incident and sought instructions. He

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observed that a new pair of doors with wooden frame be fixed and no action was to be taken against those, who had taken away the frame and doors. The truth is that the hearts of the Great Souls are free from enmity and revenge; they consider everyone alike and Nature helps them. After some days those very Pathans committed theft elsewhere. Some of them were caught and others absconded. Those, who had been arrested, were made prisoners. The arrested persons were those who had taken away the doors and the wooden frame of the Ashrama. A case was framed against them and the stolen goods were recovered. The wooden frame and the doors were also among the goods recovered from them. After some enquiries, the doors and the wooden frame were returned to the Krishan Dwara-the Ashrama. The case was soon decided and the culprits were let off unpunished. The Pathans, who had taken away the doors, came and requested the Master to be kind to them in future, as they were penniless and Providence had punished them for their misdeeds. The Master observed, -Here everything is done in its natural way. We neither bless nor curse anybody, for the saints do not have enmity or sense of revenge against any one. You may sincerely seek forgiveness from God. We have forgiven you, rest assured."

The construction of Krishan Dwara, as referred to above, had already been started. Now the shortage of water was felt there, as the number of devotees was increasing day by day. Some devotees requested the Master that a well be dug there. He granted their request and Himself left for Dera Ismail Khan forthe propagation of spiritual work.

In this work He displayed that selfless service which leads to happiness and also showed the significance of the service rendered to the Master. The description runs as follows:

The area of Lakki Marwat is all sandy. People faced

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lot of difficulties in getting water. As the water was deep down, the digging work continued for several days. When the required depth was reached, a wooden circle or 'chak' Was sunk in it. Then the construction work started again. When the height of the construction above the wooden frame grew more, sand started falling again and again. Thus, whatever progress was made during the day, the same was undone at night. Sand from the sides used to fall within the well and thus the circumference became bigger. There was a faithful labourer who was doing that work selflessly, in token of service to the Master. One day, as he started taking out sandful of baskets from the well, hundreds of mounds of sand suddenly fell on him from the walls. That labourer got burried beneath it. At this all the labourers began to weep that one of their companions had been burried beneath the sand and died. That labourer's parents also reached there and started weeping.

All the devotees, there, got together and started removing the sand. They were sure that he must have died. When the sand within the chak' was removed, all were surprised to hear this voice from below. There is nothing to fear. I am quite safe." When that labourer was taken out and his welfare enquired, he said that he was feeling as if he was sitting in a closed room. It appeared, as if some invisible hands had picked him up like a flower and put him in that room. At this, all felt very happy and began to praise the Master.

The next day, the construction of the well had reached a very dangerous stage. When the parents of the above mentioned labourer asked him to stop working there, he replied, Even if God Himself asks me not to work on this well, I shall not listen to Him. I shall continue to serve the Sant Ashrama without any wages.

I cannot leave this service under any circumstances." So saying, that labourer resumed his work.

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After some days all the labourers, considering the work as impossible, because a corner of the wooden circular frame (Chak) of the well had become curved, left work and went away. The devotees apprised the Master at Dera Ismail Khan about the development. The Master got a reply sent, ,You go on doing your work according to schedule. Everything will be all right. Secondly if some one gives a penny even with faith for the construction of the well, you should accept it. This will increase their faith and they would consider themselves entitled to come there. It is but natural that wherever goes one's money, one's mind also follows. Money and mind are deeply interconnected. We want to invoke spiritualism in every one." On getting these instructions, all the devotees started the work with full devotion and zeal. Curve of the wooden circular frame of the well gained its proper position automatically with the blessings of the Master. There is a hidden import in the sayings of the great souls, by which the devotees feel attracted automatically. After acting on the instructions of the Master, when the construction of the well was completed, the scarcity of water in the Lakki Marwat areas was totally removed. All the people began to use the water of that well and sang the praises of the Master. As someone deposits his hard earned wealth safely somewhere and his attention is always fixed on that, so with the blessings of the Master, a new wave of Bhakti started in the mind of those people, who had donated and rendered service in the construction of the well. Their hearts became full of sentiments of renunciation, selfless service and benevolence to others. It was all due to the influence of the Master's setting foot at Lakki Marwat Lakki Marwat had then become a place of pilgrimage. The Master was busy awakening the fortune of the people in the whole of the N. W. F. P. while delivering His spiritual discourses at places nearby, He mostly stayed at

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Lakki Marwat.

The Master opened the way for self surrender while imparting spiritual instructions there. Self surrender does not mean only the surrender of one's body to the Master, but it is a vow to renounce one's own will and to abide by that of the Master. Shri Krishna instructed His most dear friend, Arjuna, thus:

Oh Arjuna! You entrust yourself to my protection by dedicating your body, mind and wealth as well as

your good and bad thoughts. With My blessings, you will get complete inner peace of mind and pleasure.

The Master also laid a similar principle before all. Hundreds of people started offering themselves for permanent surrender at the feet of the Master. The Master accepted surrender of those, who had unflinching faith in and love for Him. The names of some of them are given below:

Shri Swami Vairag Anand Ji Maharaj, Shri Swami Beant Anand Ji Maharaj, Mahatma Satgur Sewa Anand Ji, Mahatma Sat Vichar Amand Ji, Mahatma Param Shant Anand Ji, Mahatma Santosh Anand Ji, Mahatma Darshan Anand Ji, Mahatma Daya Anand .11, Mahatma Shardha Anand Ji, Mahatma Purshottam Anand Ji, Mahatma Satgur Dhyan Anand Ji, Mahatrna Nij Alma Anand Ji, Mahatma Roshan Anand Ji, Mahatma Yogatma Anand Ji, Mahatma Yog Parkash Anand Ji, Mahatma Akhand Parkash Anand A, Mahatma Ablied Anand Ji, Mahatma Ajunya Anand Ji, Mahatma Akhand Shabd A nand Ji, Mahatma Chelan Dhyan Anand Ji, Mahatma Atal Parkash Anand Ji, Mahatma Dhyan Prem Anand Ji, Mahatma Yog Vichar Anand Ji, Mahatma Shant Atma Anand Ji. Mahatma Aghat Parkash

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Anand Ji, Mahatma Abhed Shant Anand Ji, Mahatma Anmol Dharam Anand Ji, Mahatma Amar Shardha Anand Ji, Mahatma Akhand Anand Ji, Mahatma Bhagwan Anand Ji, Mahatma Harkrishan Anand Ji, Mahatma Hardev Anand Ji, Mahatma Parmatarn Anand Ji, Mahatma Vivek Alakh Anand Ji, Mahatma Alep Anand Ji, Mahatma Dhyan Brahm Anand Ji, Mahatma Tyag Anand Ji, Mahatma Gur Charan Anand Ji, Mahatma Dhyan Yog Anand Ji, Mahatma Amitya Anand Ji, Mahatma Sahaj Dhyan Anand Ji, Mahatma Gur Prem Anand Ji, Mahatma Anaad Anand Ji, Mahatma Alakh Yog Anand Ji, Mahatma Shabad Vivek Anand Ji. Mahatma Nir Bliaram. Anand Ji, Mahatma Abhed Shabad Anand Ji, Mahatma Dhyan Anaada Anand Ji, Mahatma Dhyan Daya Anand Ji, Mahatma Sat Prem Anand Ji, Mahatma Sukh Param. Anand Ji, Mahatma Dhyan Alakh Anand Ji, Mahatma Dhyan Mukt Anand Ji, Mahatma Sat Gian Anand Ji, Mahatma Aghat Prem. Anand Ji, Mahatma Yog Vivek Anand Ji, Mahatma Atam Alakli Anand Ji, Mahatma Ablied Akhand Anand Ji, Mahatma Dhyan Anmol Anand Ji, Mahatma Vivek Akhand Anand Ji, Mahatma Amar Shant Anand Ji, Mahatma Sukh Anand Ji, Mahatma Amar Brahma Anand Ji, Mahatma Dharam. Krishan Anand Ji, Bhagat Dharam. Jas Ji, Bhagat Ram Ji Mal Ji, Bai Shyam. Anand Ji, Bai Atam. Dhyan Anand Ji, Bai Dhyan Anand Ji, Bai Sukh Brahrn Anand Ji, Bai Vivek Param Anand Ji, Bai Parkash Ram Anand Ji, Bai Atam Deva Anand Ji, Bai Dharam. Atma Anand Ji, Bai Vivek Atma Anand Ji, Bai Preetam Anand Ji, Bai Alakh Parkash Anand Ji, Bai Sahaj Parkash Anand Ji, Bai Nirdosh Anand Ji.

These people entrusted them selves along with almost all the members of their families to the protection of the Master. A number of other families also Sought the Master's protection. But here, names of some of them. only have been given. All of them had sought the protection of the

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Master to serve the Durbar. These were aII well to 10 families. They entrusted I them selves to I he Master along with their wealth and property.

One, who thinks of his spiritual progress only, is least concerned about the mortal things. One may offer property worth lacs of rupees or may not offer anything at all to the Master, He is least interested in it. If somebody made an offering, He utilised the same in the service of others, that is, in common kitchen or in fulfilling the needs of the devotees, who had sought His protection. The Master had come to this world to impart spiritual knowledge, and to convey the Divine light to one and all. It was the love and faith of thedevotees, which inspired them to surrender everything to the Master for their spiritual uplift. He Himself observed:

One who relishes renunciation, attaches the least importance to worldly wealth, for he has found extreme comfort in renunciation and made his life very comfortable.

When the above mentioned persons entrusted themselves to the Master. some of their relations, who were worldly minded, did not take it easy. These relatives tried to bring them round to their own point of view, bill in vain. They went to the extent of saying that the parents might surrender themselves, but the children should be let alone to enjoy the world, as they had seen nothing of the world. BLit none paid any heed to their words. All the surrendered families began to live according to the instructions and wishes of the Master. The result was that after two or three years, their sincerity and selfless service impressed the whole province so much, that those, who held false views about the Durbar, admitted their fault and started coming.

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frequently to have the 'Darshan' of the Master. Those, who had earlier spoken against the Durbar', now began to praise it and began to make all types of offerings, Such as grains and motley for the Langar'.

It is true that whatever is done with determination and sincerity, positively impresses others. Way of the world is:

When we run after the worldly comforts, these illusive comforts run away from us. But when we cease to think of them, they run after us so that we may accept them.

When people face the sun and move ahead, their shadow follows them, but when they turn their back on the Sun, the shadow runs ahead of them and it is impossible to catch that shadow. Similarly worldly wealth is the dust of the feet of the Great Saints. Worldly comforts run after them, who entrust themselves to the protection of the Saints. This is what actually happened here; because those people, not only began to serve the Durbar themselves but also inspired others to do the same. The Second Master, thus, prepared a group of Sadhus and sent them to various places for the propagation of spirituality and to carry the message of devotion to God' and Surat-Shabad -Yoga' of Shri Paramhansa Dayal Ji Maharaj, to the people.

As He Himself was very diligent, dutiful, obedient to His Guru and uplifter of the people, the Second Master's disciples too tried to live up to His image. Rest and sleep had no meaning for them. Marching ahead on the path to salvation, according to the instruction of the Master, their main duty was to spread theeternal Truth among one

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and all. With the guidance and help of the Master, they successfully fulfilled that task and thereby this system progressed and flourished. The Master Himself was making the nectarean stream of spiritual discourses flow at Lakki Marwat. There, the devotees were gathering round His spiritual light like moths, to sacrifice themselves. Thus the Second Master made a new life pulsate in the people of N. W. F. P., from village to village and city to city from 1919 A. D. to 1924 A. D.

ADVENT IN THE PUNJAB

After benefiting spiritually the people of N. W. F. R, He (the Second Master) desired to carry His message to the people of the Punjab, as the Mission of the Great Souls is to benefit one and all, and let none deprived. The beneficent nature of the Great Souls has been described in the Uttarkanda' of Shri Ramayana as follows:

The Saints, trees, streams, mountains and earth, all these work for the good of others.

They do not benefit some special ones alone, but the mankind in general. Anyone may pluck fruits from the trees and drink water of the stream or take away any quantity from both of them, none of them raises any objection. The earth also undergoes numerous sufferings to benefit all equally. Similarly the Great Ones and the Saints pour out shower of spiritual benefit and Bhakti on all alike. Each and every one is entitled to benefit himself by this nectar. Caste and status do not

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count in this path of devotion.

The Saints and Great Ones, as already set by the Divine Laws, play their part on the stage of the world, according to the needs of the time. As in a drama first the cause, then the reaction and lastly the results are displayed; so the Saints, intuitionally inspired as they are, make the devotee the cause on the stage of Spirituality and they, themselves become the Guide. In the war of Mahabharata at Kurukshetra, the main power behind the whole episode, was that of Lord Krishna, but the credit had been given to the devotee, Arjuna, to enhance his prestige and Duryodhana had been made the cause. Similarly, the Master, being resolved to benefit spiritually the mankind, simply made the requests of the devotees a cause, and travelled far and wide relieving people of their mental worries, by administering spiritual doses. When the idea of awakening the people of the Punjab came to His mind, He was delivering His sacred spiritual discourses at Dera Ismail Khan. The devotees and deserving souls from the neighbouring areas started flocking around Him to listen to Him.

The occupant of the Gaddi of Har Milapi Sahib' in those days was Bhagat Paras Ram Ji. The Gaddi was at Buchchian, Distt. Sargodha, in West Punjab; but Bhagat Paras Ram Ji, belonged to Dera Ismail Khan. On hearing His reputation, he also came for His Darshan'. On seeing His divine grace and after listening to His soul-stirring discourse, he thought of making a complete surrender to Him. He made a request to Him to accept him as His disciple. At this the Master observed, Dear! You are Yourself a Kul Guru' (a family priest), why do you need a Guru?' Bhagat Paras Ram Ji replied, 'Deen Dayal Ji! No body can qualify himself as a Doctor merely by learning the materia-medica. He must acquire lot of practical knowledge. If his son wishes to become a Doctor without studying anything, can

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he do so? He also must pass the test. Our ancestors realised themselves after undergoing severe practices and they became the 'Kul Gurus' of their times. After that, the faithfuls started accepting us-their descenders, as the 'Kul Gurus'. Neither have I undergone any Yogic practices nor have I adopted ally Master. Your instructions have made me realise that I should first become a Gurumukh and then I can be a Guru." The Master appreciated his true faith and high, thoughts, and initiated him and his

family members into the science of Surat-Shabad-Yoga. They all benefited themselves spiritually by that initiation.

Thereafter, Bliagat Paras Ram Ji requested the Master to likewise initiate his own followers in the Punjab also. These words confirmed the truth that howsoever big a scholar one may be, one can not become perfect in the 'SuratShabad-Yoga' without being initiated by the Guru. The Master had already thought to go to the Punjab. He, therefore, assured the Bhiagat that He Would positively do that. A few days after having visited Dera Ismail Khan, the Master alongwith. a few devotees went to the town of Telialram. in District Bannu ill Samwat 1981 B. K. Here He observed that as the town of Tehalram hlad been named after a person, so there should be a separate town for the devotees. All the devotees were extremely happy on the visit of the Master. The work of Satsanga started regularly. There Bhagat Paras Ram Ji once again repeated his request. Bhagat Ji, though was old in age, but his love and faith in the Master were of a higher order. Impressed by his love and faith, the Master went to Sarai Naurang. There He paid visits to the houses of Satgur Sewa Anand Ji, Mahatma Roshan Anand Ji, Mahatma Daya Anand Ji, and Mahatma Shardha Anand JI, and acquainted them with His programme to visit the Punjab

From Sarai Naurang, He went to Lakki. The Punjab then

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also became keen to be blesses. he disclosed His intention of visiting the Punjab to His devotees. This news gave them taste of melancholy. They were unable to put tip with His separation even for a short while. He consoled them and observed, -All thedevotees have listened to Me for long and have attained the real pleasure of life. Now it is the Punjab's turn." Thus after taking a few devotees in His *personal service and accompanied by Bhagat Paras Ram Ji, He went from Lakki Marwat towards the Punjab. First He proceeded to Kala Bagh and from there to Malkwal in Distt. Sargodha (Punjab) via Mari Indus crossing the river Indus in a ship. On the way Bhagat Paras Ram Ji developed fever. Due to his old age, he could not withstand the troubles in journey. By the time the party reached Malkwal, Bhagat Ji was nearing death. Addressing him the Master observed, -I am very happy with Your pure devotion. If you like, You may keep your body for sonic time more." On hearing these inspiring words, Bhagat Paras Rain Ji requested, ,Lord! How fortunate I shall be, if I renounce the body in your Divine Presence. Rishis, Munis and Tapasvies undergo all severe austerities only for this moment. Even then they are not sure as to how their future will shape itself. When will a more fortunate time than this come for me? My only desire is to reach your abode (Loka) while looking at your Divine Face here." The Master was seated on a palang (cot) in a Dhararnshala at Malkwal and Bhagat Paras Ram Ji renounced his body while looking at the glorious face of the Master in a state of meditation.

Bhagat Paras Ram Ji's mortal remains were carried to Buchchian from Malkwal and the last rites were performed according to the traditions of Sanatan Dharama. All the devotees were surprised to see this strange happening. Whereas Bhagat Paras Ram Ji was taking the Master to the town of Buchchian, he renounced his body at the sacred feet of the Master, and the Master had to take Bhagat Ji's

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mortal Frame to Buchchian.

It was in 1924 A. D., when the Master had left for Buchchian in the Punjab alongwith Bhagat Ji. On reaching there He started His spiritual discourses. Many devotees began to visit Buchchian from the surrounding villages of District Sargodha. The Master preached the gospel of loveful Bhakti and the spiritual science, in so simple but impressive way, that hundreds of devotees and seekers of Truth started coming to listen to Him. Some of them became His disciples also. Bhagat Paras Ram Ji's son, Muni Ji, was also initiated into this science of Surat-Sliabad-Yoga'. He became so much sentimentally pure in love and Bhakti, that he himself started preaching the gospel in the nearby villages. People of nearby villages namely Thakkar, Waryam, Bhabra and Kot Momin, visited Buchchian and having felt the real happiness of life requested Him to visit their villages too.

The Master paid visits to Bhabra, Thakkar, and Waryam villages and then went to Kot Momin and stayed at the residence of Bute Shall Bhatia. Devotees were flocking there from far and near. Mahatma Gur Darshan Ailand Ji, who was at that time a devotee known as Bhagat Karam Chand Ji came there with some more devotees from Chakauri. The moment he saw the Master, he lost himself. He became mad with love. The devotees, who hlad come with him, also forgot that they had come there leaving behind their house-hold and all other work. All of them requested the Master to pay a visit to Chakauri. The request was granted. The devotees of Kot Momin were in no way less faithful to the Master. The devotees of Kot Momin sang devotional songs, urging the Master to continue His stay there and the devotees of Chakauri also sang devotional songs yearning for His visit to Chakauri. It was a sort of competition. The Master, while allowing all that to happen,

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was testing the affection of the devotees. Addressing the devotees of Chakauri, He said, "Now take your meals; the food is ready. All right! If not today, tomorrow I shall accompany you." Thus all the devotees continued to participate in the mass singing of devotional songs day and night, forgetting their own selves even due to their intense affection for the Master. Ten days passed by in this way. At last, on the intense insistence of the devotees, The Master proceeded to Chakauri. The devotees of Kot Momin became very sad. But how could the Master avoid going to a place, which was to be sanctified? Benefiting the deserving souls in the big towns and cities of the Punjab by His spiritual discourses and infusing new spirit of spirituality in hundreds of men and women there, He now came to Chakauri in District Gujrat of the Punjab.

Never so far the people of Chakauri had seen such a heart-captivating Divine face. Whosoever saw Him, at once forgot all about his house-hold. To a house, where He was invited to dine, He used to go with a group of devotees, who sang devotional songs on the way. The Bhagat (the host) also arranged for the meals for all the devotees liberally. It is difficult to describe the grace and charming scenes of such occasions, The devotees vied with each other in inviting the Master to their houses. The Master felt very happy at the demonstration. Not caring much for their domestic affairs, the people of Chakauri joined His Satsanga, and the number of devotees began to increase day by day.

Chakauri was a small village, where only thirty to thirty five Hindu families lived, and in the Dharamshala of that village, arrangements for His stay were made in the beginning. He stayed there for a month and continued to quench the spiritual thirst of the people, who had developed great faith in Him. Since He had so wished, a large number of people got themselves initiated. Besides

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The Hindus, some eminent Muslims of the village also started showing their respects towards Him.

The people of Chakatauri requested the Master to stay on there. Mahatma Gur Darshan Anand Ji ill consultation with several other devotees, proposed to build ail Ashrama there. Impressed by their ,iffection the Master gave His consent for building the proposed Ashrama, and the foundation stone of the same was laid in Sarmwat 1992 B. K. or 1925 A. D. All the devotees thought it proper to build the Ashrama it) an open space on the eastern side of the village. The devotees jointly worked for erecting the Ashrama and therefore within a short time it was ready. the Ashrama was named 'Chakatauri Lok Ki Kutia', because in Disitt. Gujrat, the village goes by the name of Lok.

After the construction of the Ashrama, the Master stayed there. The devotees of the surrounding areas also found it convenient to stay there, as the people of Chakauri served the outside devotees whole heartedly. Sometimes the number of devotees from outside was so much, that the Ashrama could not contain them. Then the devotees of Chakattri used to offer them. accommodation in their houses. The Satsanga work was on the increase day by day. Sometimes the devotees of other villages requested the Master to visit their places and He obliged them. On return He would stay at Lok Ki Kutia' only. Thus He continued to bless the people of Districts of Sargodha and Gujrat with 'NAM'. The name and fame of the Chakauri Ashrama spread to all thesmall and big towns of N. W. F. P. like Lakki Marwat, Teri, Sarai Naurang etc. 'File devotees of those towns also started coming there for His Darshan'. The Mahatmas, who had gone for preaching to fat- off places, also started bringing with them the 'Sewaks' for His Darshan' there.

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In view of the large number of visiting devotees, the 'Lok Ki Kutia' at Chakauri appeared to Him to be small. The Master then desired that another Ashrama be built at an open space, where there should be forest all around-a place away from the habitation where the Satsanga work could be carried on smoothly, and also to facilitate the Mahatmas to practise meditation for long hours. Once the Master walked about a mile away from the Chakatiri village along with the devotees in search of a site. There was some and land of village Bhuttanau. He approved that piece of land for the Ashrama, because it was away from the village in a forest and the river Chenab was at a distance of one mile only. After knowing the wishes of the Master, the devotees purchased that land and started building ail Ashrama there. To begin with, only three or four living quarters were built there and a garden was also laid out. Formerly the Master used to stay at the Ashrama in the Chakauri village. After the construction of the new Ashrama (Chakauri Sant Ashrama), He shifted there permanently. This Ashrama was big enough. It was made the centre of Satsanga in the Punjab. When the Satsanga work increased, the Master paid visits to N. W. F. P_ Sind, Gwalior, U. P., Agra or any other place, but after that He always returned to 'Cliakatiri Sant Ashrama'.

The devotees intending to reach Chakauri Sant Ashrama' got down at Mandi Bhawaldin Railway Station, which was at a distance of thirty miles from the Ashrama. From the railway station buses and tongas plied upto Qadirabad partly on pucca and partly on kuccha road. From Qadirabad, tongas plied right upto Chakauri Sant Ashrama'. The routine necessities of the Ashrama were available from Qadirabad.

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In the years to come the Ashrama became famous by the name of Chakauri Sant Ashrama' and was a sacred Centre of Satsanga. Hundreds of deserving souls came there from far and near to benefit themselves fully from Satsanga and many of them surrendered themselves completely to the Master to live under His protection. Gradually this Ashrama was extended. Afterwards, as per the desire of the Second Master, a store, a Satsanga Bhawan, a rest house and a few more rooms were built and a bigger garden was also laid out there. The sacred current of Satsanga, Bhakti and spiritual uplift spread from this very beautiful Ashrama to the whole of the Punjab, U. P., Sind and other provinces of India.

Shri Sadguru Dev Maharaj Ji desired that the spiritual propagation work should be carried out to all the provinces of India, so that no corner of the country should, remain deprived of the light of spiritual resurgence. For this very reason, having made the 'Chakauri Sant Ashrama' the permanent centre of Satsanga, the Master sent His Mahatmas and other devotees in all the directions to carry the sacred message of Loveful 'Devotion and spiritual resurgence. The atmosphere of a number of provinces was spiritually enlightened because of the laborious efforts of those preachers.

The devotees of Buchchian again came there to take the Master to their place. The Master, while sitting in his own seat moved the strings of the devotees' hearts and then watched the reaction. Mahatma Gur Darshan Anand Ji was also there. Once he described his own experience in the presence of all in the following way:

Mahatma Gur Darshan Anand Ji, while a householder, lived at his home. Once he was sleeping in his shop. His cot was half out-side and half inside the door. It was the drapery shop of his father. There was a balcony on the

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outer side of the shop. At the dead of night, it started raining and there was pitch darkness all round. The rain showers did not reach the door where he was sleeping because of the balcony. There was a house in front of the shop. Suddenly he saw someone asking him in dream: -Stand up." As he woke up, he found himself standing inside the shop at a distance of three or four feet. Being surprised at it he began to look as to who was there. He shouted, 'Is there any body?"

Just after two minutes the front wall of the house crumbled down. Half of it fell on his cot. Then he realised that the Master had protected him. He thought to himself. ---Had I been asleep till now, it would have been very difficult to save myself. This body, which Shri Sadguru Dev Maharaj Ji had come to save, in disguise, now deserves to be utilised in His service alone." This incident and his own decision, he revealed to his brothers and other relations also, which infused in them also, a spirit to serve the Durbar with full faith and reverence. He then, accordingly along with his brothers and relatives, requested the Master and they surrendered themselves, bag and baggage, at the feet of the Master. Thus the Master used to move the inner strings of the hearts of His devotees and outwardly would remain aloof. Sant Tulsi Das has said in the Ramayana:

"Lord Shiva says to Parvati that God makes all the people dance like the wooden dolls."

The Master went to Buchchian from Chakauri for a few days and then returned to Chakauri.

The Second Master then quickened the pace of uplifting the masses spiritually. The work had already spread from

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Teri to the Punjab. Out of those, who had surrendered themselves at Chakauri, some were made Sadhus and were sent for preaching the Master's gospel. The names of prominent persons out of those belonging to the Punjab and other provinces, who had surrendered their every thing to the Master and served the Durbar sincerely, are given below:

Mahatma Gur Darshan Anand Ji, Mahatma Atain Darshan Anand Ji, Mahatma Sat Dliyan Anand Ji, Mahatma Gur Shabad Anand Ji, Mahatma Saar Shabad Anand Ji, Mahatma Hira Anand Ji, Mahatma Sat Nirbliararn Anand Ji, Mahatma Dharmatama Anand Ji, Mahatma Anmol Premanand Ji, Mahatma Aad Santosh Anand Ji, Mahatma Vivek Vichar Anand Ji, Mahatma Sat Yog Anand Ji, Mahatma Pooran Hira Anand Ji, Mahatma Gyan Shant Anand Ji, Mahatma Darshan Alakhanand Ji, Mahatma Surat Shabad Anand Ji, Mahatma Parkash Vichar Anand Ji, Mahatma Nirver Anand Ji, Mahatma Anant Parkash Anand Ji, Mahatma Vivek Sukh Anand Ji, Mahatma Dhyan Prem Anand Ji, (Bhagat Kirpa Ram Ji), Mahatma Shant Vichar Anand Ji, Mahatma Nirver Akliand Anand Ji, Mahatma Shabad Alakh Anand Ji, Mahatnia Santosh Atma Anand Ji, Mahatma Nij Anand Ji, Mahatma Anant Anand Ji, Mahatma Puran Shardha Anand Ji, Mahatma Apaar Anand Ji, Mahatma Nij Dhyan Anand Ji, Mahatma Har Parkash Anand Ji, Mahatma Bhakti Dhyan Anand Ji, Mahatma Shuddli Brahma, Anand Ji, Mallatma Vivek Yog Anand Ji, Mahatma Vivek Shabad Anand Ji, Mahatma Atam Akhand Anand Ji (Bhagat Gobind Ram Ji), Mahatma Gopal Shardhaa Anand Ji, Mahatma Dharam Shardha Anand Ji, Mahatma Bhakti Gyan Anand Ji, Mahatma Amar Shabad Anand Ji, Mahatma SUkh Atma Anand Ji, Mahatma Yog Yukat Anand Ji, Mahatnia Nitya Anand Ji, Mahatma Atarn Vivek Anand Ji, Malialma Satya Anwid Ji. Mahatma Param

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Gyan Anand Ji, Maliatilia Vigyan Anand Ji, Mahatma Anniol Anand Ji, Mahatnia Gyan Aniar Anand Ji, Mahatma Nir Bliaram Anand Ji, Mahatma Shuddh Prem Anand Ji, Mahatma Alakii Anand Ji, Mallatma Atain Bralima Anand.li, Mahatma Dliyan Santosh Anand Ji, Mahatma Brahm. Yog Anand Ji, Mahatma Parkash Bralima Anand Ji, Mahatma Prem Sukii Anand Ji, Mahatma Bralitn Santosh Anand .1i, Mahatma Nishkam. Bhakti Anand Ji, Maliatina Gur Bachan Anand Ji, Mahatma Vivek Sagar Anand Ji, Mahatma Har Rarn Anand Ji, Bai Shabad Darshan Anand Ji, Bai Ablied Dliyan Anand Ji, Bai Dayal Krishan Anand Ji, Bai Dayal Ram Anand Ji, Bai Adol. Vichar Anand Ji, Bai Nirvcr Shant Anand Ji.

All of them had surrendered to the Durbar along with their families. Besides them, more some had also come over to the Durbar all alone.

The Master then sent groups of Sadhus from place to place to spread the light of NAM' given by the First Master, Shri Paramhansa Dayal. Ji Maharaj. They were authorised to initiate the deserving souls into the NAM' and to deliver spiritual discourses to the people.

The Second Master Himself left for an all India tour. Due to His preachings, satsanga sufficiently spread in Bengal, U. P., Madliya Pradesh, Nainital, Almora, N. W. F. P_ Sind, Punjab and Baluchistan etc. Having uplifted the people there, through His discourses, He went to Bombay, Gujrat, Kathiawar and Ceylon. The means of communications were not so easy in those days. At some places He travelled by foot and at another used whatever conveyance was available. To some places He permitted a few devotees to accompany Him and to others He went with only one attendant. His main head quarter was 'Chakauri Sant Ashrama', to which He returned after every travel. He thought it essential for Himself to reach there, to

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give Darshan' and spiritual discourses to the Mahatmas, the protected families and also to the seekers of Divine knowledge.

Once He went to Lucknow, where He delivered spiritual discourses. A devotee apologetically told Him that from His discourses it is inferred that one gets happiness and pleasure by reciting NAM', but he had been reciting it for one and a quarter lac times from 2.00 A. M. to 12.00 noon every day, for the last 30 years, and yet he did not attain any peace of mind. The Second Master observed, "You recite the mantra only orally and count the beads of the rosary (Mala) by hand, which is dependant on the senses. The sense organs such as tongue, the hands, feet etc. are your servants. You made your servants do the work, but did not do it yourself. But cannot this recitation be done without the help of the hand or the tongue?' The seeker was surprised to hear the reply, and began to look at the face of the Master in bewilderness and asked whether the recitation could possibly be done without the help of the tongue and the hands? The Master replied, ,Why not! The recitation by tongue is different from the recitation by mind. Tongue is a gross organ and its approach is Only Upto the gross body. A gross thing has no relation with the working of a subtle thing. However, the subtle lives in a gross body. The mind is subtle, while the tongue is a gross organ. The recitation by the tongue is limited to the body and the recitation by the mind is done through breath, as both of them are subtle. Therefore, recitation by tongue has no impact on the mind. Recitation by the mind is different, which one can learn from the perfect Master alone. It has been generally seen that when a person works with hands, while awake or in sleep, the mind roams somewhere else. Unless the flight of the mind is stopped and concentrated on God or the Master, one can not get peace of mind and the transmigration of soul also does not stop. At the time of death, when one cannot move one's

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tongue and hands, then the thoughts of the mind become the seeds of eighty-four lacs of species. The real recitation is that, Which Puts an end to the flow of thoughts in the mind. According to the Guru's instructions there is no need to move the tongue, hands and feet, so that the conscious (Surat) may transcend the body, mind and senses. This body, tongue, hands, and feet all will be left here."

These nectarean words lifted the veil of illusion, which had covered that devotee's intellect. He requested the Master to Put him on the right path, as he had lost the way. He further said that what he had considered repetition of -NAM', turned out to be only a play of the mind. He had now realised that without the blessings of -Sadguru' one cannot get real peace of mind. The benevolent Master cast His blessings upon him and made him understand the technique of the ,Surat-Shabad-Yoga.' By acting on the proper lines, his mind began to respond to concentration effortlessly, and he could feel the ecstasy of joy surging within him. After some time, he completely surrendered himself to the Master. The Master conferred on him the Sadhu's dress and gave him the name of Mahatma Atam, Vivek Anand Ji. Thus, whereever the Master went, He felt the inner burning urge of those who had Surrendered themselves to Him, of the devotees and the seekers as well, and quenched their spiritual thirst.

He then, went to the West Punjab again. Some people here had already become devotees due to the preachings of the Mahatmas, while many more became His followers, just after meeting Rim. In 1926 A. D. when He was at Chakauri Sant Ashrama, on the request of the devotees of Lakki Marwat, He accompanied them. to their town and blessed them with His spiritual discourses. One day He spontaneously observed

"Some day or the other, every one has to renounce this mortal frame and leave this world. This world has been

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rightly termed as Travellers' Inn, as it has to be renounced sooner or later. All the wealth, buildings and other material goods, which one has gathered with so great ail effort, will be left here. All the dear and near ones, whom one loves so immensely and whose attachment has made one forget every thing Divine, are like the companions in a nightshelter. Just as the birds flock together on a tree at night and in the morning they fly away after chirping in their own way, similarly a human-being also would have to leave all his companions. Human life has been likened to a flowing stream which goes on pushing its way through the high and low paths. The human life is also likewise ,moving towards its end by crossing the vicissitudes of the world. The sun of time, shining on the snow of human life is gradually melting it away. The saw of breath is all the while cutting at the root of the tree of life. The sun rises in the morning and sets in the evening; the stars appear at night and disappear in the morning, all the morning seasons come at their proper time and go away, the trees also blossom in the spring season, and wither in the autumn, and thus the world's wheel keeps on moving; but alas, once the life of a human-being is over, it never returns, leaving behind nothing except grief and repentance for him. "

In this world human life passes like the bubble, which rises to melt away instantly.

The point at issue is, whether the human life should be allowed to pass away in this way or should be put to some useful purpose. If it has to be applied to something really useful, then what should that be? Human life has not been

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given only to eat, drink and sleep. This is a point to be considered. One can definitely uplift one's life even for the next world by resorting to proper means during this life. To free one-self from being born again and again in lower species, is the sole aim of a human-life. But ordinary human-beings have no regard for it. No severe austerities can be adopted in childhood and old age to achieve that aim. The reason is, that in childhood one does not possess the knowledge of this aim, and in old age the body refuses to co-operate for the adoption of those means. If someone is sincere in achieving the aim of this life, it can be done only in youth. In the middle of one's life, one can do meditation, recitation of NAM' etc. But the pull of worldly desires and sensual pleasures at this stage of life is so much, that one directs all his energies in that direction. One gets so much deeply attached to one's family and in acquiring wealth for them, that one does not see anything beyond that. If one wishes, one can attain God by practising NAM' and meditation etc., but all this can be done only in humanform. All other lower forms are meant only to suffer their destiny. Therefore, it is the duty of a human being that having obtained this form, which, one rarely gets, one should seek the company of the Saints and attain the real aim of life through meditation.,i-e., to be one with God, so that one may not have to repent at the last moment."

On 16th September, 1926 A.D. the day of Sankrant in the month of Asuj, Samwat 1983 B.K., Mahatma Param Shant Anand Ji and Mahatma Yog Parkash Anand Ji along with eight or ten other devotees, came from Tal in District Kohat for the Master's 'Darshan' at Lakki Marwat. All of them most humbly prayed that all the devotees of Tal were restless to have the Master's Darshan'. On their persistent requests, the Master observed on 19th September i.e. 4th Asuj, that He would accompany them after four or five days and that they should inform the devotees there accordingly.

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Mahatma Yog Parkash Anand Ji having informed the devotees of Tal, brought a bus to take the Master. So the Master left Lakki Marwat on 23rd September. From Lakki right upto Tal, every one got the happy news that the Master was going to Tal by that way.

First of all, the Master reached Sarai Naurang. Mahatma Satgur Sewa Anand Ji, Mahatma Roshan Anand Ji, Mahatma Daya Anand Ji, Mahatma Shardha Anand Ji, along with hundreds of male and female devotees, were standing on the road to receive Him. Everybody was beyond himself with happiness to see the Master. They requested Him to grace the town of Sarai Naurang with His stay there. The Master observed that since at that time He was going with the devotees of Tal, He would see to it on His return. But the devotees would not relent. The devotees of Tal also pleaded a lot that they were determined to take the Master to Tal at that time, but the devotees of Sarai Naurang obliged Him by virtue of their deep affection to stay at Sarai Naurang for a night at least.

While leaving Lakki Marwat, congregation of nearly two hundred devotees, partly from Lakki Marwat, partly from Tal and partly from the Punjab, had been sent to Bannu by train. They were all waiting for the Master's arrival at Bannu. When the decision to stay at Sarai Naurang for the night was taken, a devotee was sent to Bannu to call them back and they reached Sarai Naurang in three hired buses. The devotees of Sarai Naurang gave a warm reception to the congregation of devotees who had come back from Bannu, as well as to those from the towns of Tehalram, Gandikhankhel, Sarai Gambhila etc. and made all possible arrangements for their comfortable stay. The people vacated their houses to accommodate all of them. The devotees of Sarai Naurang forgot themselves in the service of their gusts. All were of the view that God knows

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when they would get such a golden opportunity of service again. Therefore, all of them vied with each other in this service. Everybody appreciated the role played by the hosts. It was midnight, by the time, all the people had been accommodated and fed. After that when they went for the 'Darshan' of the Master, He looked at them rather affectionately and observed:

The bestowal of the human body is the result of the good deeds performed in many lives. In other words, it has been vouchsafed, in view of one's good deeds performed by him in his previous lives and not because of the good deeds of this life alone. The factual proof of one's Prarabdha (gathered deeds) is this body. This means, that one gets only what one has -earned in his previous births and nothing besides that. Therefore, one's effort for the fulfilment of one's desires is meaningless. Due to illusion and ignorance, one feels that one is earning one's livelihood by his own efforts. For the maintenance of one's physical being, one would get nothing more in this life than what one is destined to get on account of one's deeds of the previous lives."

"0h devotees! As this human life is the result of one's deeds of previous lives; similarly, whatever one does in this life, forms his destiny for the next birth. Whatever has been sowed in previous life will be reaped in this life. If one wishes to attain something without making adequate efforts for that, it is impossible. Therefore, it is not wise to waste this precious life in running after physical comforts and carnal pleasures. If one continues to labour only for acquiring the ephemeral pleasures or for the gratification of one's desires, one won't be able to hoard the fruit of good deeds. The saints warn the people not to worry so much for their food and clothings so that their whole time should be wasted in that. Having faith in God,

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one should meditate on Him. It is also recorded in Gurbani:

0h, my mind! Why do you worry so much over getting your food, when God Himself is anxious to bring up every one? God has already arranged food even for those living beings who are born in stones and rocks. Whosoever attains the company of the saints, is capable of crossing the ocean of worldly existence very easily. One attains the abode of real peace with the blessings of the Guru alone, by which the hearts which are like the dry wood, also become green. Mother, father, near and dear ones and wife, even so close relations, as they are, cannot be depended upon. Whomsoever God creates, is provided food etc. by Him alone, then where is the need to unnecessarily worry about one's food. Flocks of kunj birds (a bird like the crane) fly down the Himalayas, hundreds of miles away in the month of kartik (winter season), leaving behind their young ones; then who is there to look after and rear them up? But evey kunj bird remembers its young ones inwardly. This remembrance alone brings up the young ones. When such is the state of affairs of these simple birds, then where is the cause for man to worry? All the treasures, such as the well known Nine treasures, eight Siddhis (Supernatural powers) are given to man by God. One should, therefore, dedicate oneself to that God, whose limits are unknown to anybody.

The Saints and Great ones awaken the people through

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their teachings, that if God makes provision for insects, animals, birds etc. how can he forget man? Therefore, do not go on adding to your desires any more. This human form is a priceless gem, and should not be wasted in worldly afrairs. It should rather be utilized for collecting the jewels of Bhakti, so that one might not suffer in the lives to come. Desires of senses are never satisfied. Their fulfilment only adds fuel to fire. If we pour Kerosene Oil on the burning fire, it burns all the more, with the result that those small chips of wood which were to burn slowly, will burn themselves to ashes, sooner than ever. Similarly, desires of the senses are like Kerosene Oil, which are fast reducing the most valuable time of human life to ashes. Even if one desire takes root in one's heart, one should realise that a storm was in the offing. This happens when one makes up one's mind to fulfil a desire and goes whole hog after it. Before one desire is fulfilled, hundreds of other desires project their justification and appear on the scene. Thus they keep one's mind ever occupied, not allowing one to concentrate on God even for a moment, and thus waste one's whole life.

Selfless work alone shapes one's destiny and if proper attention is not paid to this side, one is not left with any other alternative except repentance. These desires alone will become the root-cause of his numerous births. One should, therefore, feel contented with one's lot and engage oneself in the remembrance of God.

This precious life should not be wasted in trifles; lest this birth be lost in sensual pursuits, and no fruitful karamas be accumulated for the future. The devotees, who have gained the sacred company of the saints, should earn the wealth of NAM', so that they may not have to repent in the end. This is the real aim of human life."

The Master left Sarai Naurang the next day, on 24th

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September. Bannu was at a distance of 25 miles from Sarai Naurang. He reached Bahadurkhel via Bannu, where Dewan Bhagwan Das, the superintendent of Salt mines lived. The Master lialted at Bahadurkhel for the noon with all the devotees. Dewan Bhagwan Das Ji and party served all of them very well. Then from Bahadurkhel He reached Banda Daudshah. It is significant to remember that Banda Daudshah is only four miles from Teri on the Pacca road. There was a straight road to Teri from here. When the people of Teri came to know that the Master was proceeding to Tal via Banda, all the people of Teri, men and women, old and Young, came to Banda and prayed that the whole congregation might go to Teri. The congregation of devotees was surprised to see the depth of love and faith of the people of Teri. Instances, where the people belonging to the birth place of a Great Saint or reincarnation demonstrate such faith and respect towards Him, are rare in history. Teri was the birth place of the Second Master, still the people had such great faith in Him. When the people of Teri prayed to the Master, He observed that He was going to Tal at that time and that he would come to Teri on return. But the people of Teri persisted in their request to take Him to Teri. They all lay prostrate on the road and blocked the way. The congregation of Tal prayed to Him to proceed to Tal and the people of Teri insisted on taking Him to Teri. Thus two hours passed by. All the congregation was happy at this state of affairs. In the end the Master told the people of Teri that thecongregation at Tal must be waiting for Him, and moreover they would not be satisfied with His stay for a single day or night: therefore, on some other occasion the programme to stay at Teri for a number of days would be fixed. Thus the Master assured the people of Teri and left Banda Daudshah and reached Jatta Ismail Khel on the same road. Mahatma Nij MUkta Anand Ji and Mahatma

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Dhyan Alakha Anand Ji alongwith the congregation of devotees, were waiting on the road. All the devotees paid their full respects to the Master. Beyond Jatta, the congregation of devotees of Lachi, who had been awaiting the arrival of the Master from noon till 8. 00 P. M., requested the Master to stay there for the night. This congregation was led by Mahatma Param, Atma Anand Ji (then Bhagat Mehar Das Ji). The Master had to agree in view of their affection and faith. The devotees of Lachi served all those very well, who had accompanied the Master. At night the Master, while delivering the spiritual discourse, observed:

-Mind is the ruler of 'Kaal Desha' and the Guru of the Dayal Desha'. Mind has an attachment with the "Pind Desha'. Mind is more powerful than an elephant and harder than wood and iron. Wherever you like, you can fix the wood and the iron and whatever shape you wish to give it, YOU can. Similarly, the elephant can also be tamed. But it is most difficult to control the mind. Therefore, the mind should be entrusted to the Guru."

"One, who is resident or the ruler of a territory, can bestow the produce of that Desha (territory) alone on others. For example, one can get only milk from the milk vendor and intoxicants from the dealer in those commodities. Mind is the dealer in misery and restlessness. Lust, anger, attachment. greed, and ego are the ministers of the mind and the mind is their emperor. 'Pind Deslia' (body below the eyes) is his territory. It therefore likes pleasures of the senses and their gratification. All these are void of real happiness. In spite of all this, mail generally obeys the mind, and searches eternal bliss in momentary pleasures. Can one ever get jewels from the shop of a vegetable-vendor? Who will call that person wise, who expects to find

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precious jewels in a vegetable shop and viceversa? The mind has been misleading the man since aeons. One searches bliss in the illusory things on the mind's advice, which is a sheer folly. These illusory objects have neither afforded real pleasure so far to anyone nor will they ever do so in future. The Sadguru is the treasurer of eternal pleasure, contentment and peace of mind. Without the sacred company of the Sadguru and Without His guidance, real pleasure can never be had.

This mind is like wood, iron and elephant. If wood is entrusted to a carpenter and piece of iron to a blacksmith, they would shape them into some beautiful and useful article. The elephant can be controlled with the help of ail iron hook. However, the mind is such, that unless it is whipped daily with the cane of the Master's spiritual discourses, it Would not yield. It deceives a person again and again. As far as it can, it does not allow a person to get Out Of its Clutches. Sant Tulsi Das Ji says:

The waves of the mind continue to rise in the body, steps should be taken to control them all the times. The depth of mind is not known. Its temperament is to deceive at every moment.

Like the waves of the ocean, mind is never steady.

We should try to make it steady. No body can discover its depth. It deceives a person every moment

and casts its influence on him. Therefore, a person should entrust it to the care of the Guru, instead of acting according to its dictates. It is recorded in Gurbani:

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Forsake the mind's instructions and obey what the Guru advises. Many wise people have been doomed to death without Bhakti.

Therefore the Guru is constantly needed to put this mind on the right path. He alone can mould it on the path of Bliakti (devotion to God). All the Saints and Great Ones have suggested only one way to control this mind. Sant Dadu Dayal Ji has also said:

Mind deceives all, but rare are the persons who deceive the mind. 0h, Dadu, Guru's instruction brings one face to face with God.

The mind is deceiving the whole world. Dadu Dayal Ji ,says that only with the help of the Guru's wisdom one will be honoured in the God's court. It means, that this mind always tries to keep one in its custody by inflicting on him unrest, misery and turmoil, so that the person might not get out of its clutches. Guru's guidance alone can release one from its custody. As a spider gets caught up in the web woven with the threads coming out of its own mouth, and then it is unable to find a way out by its own efforts; even so a person goes on weaving a net of desires and sensecravings, round himself according to the dictates of his mind and when he is caught in it, he complains of his being miserable and restless. Let him find the cause of this unrest or misery, which is the mind alone. What a pity that first he gets involved in lust, anger, greed, attachment and ego, and then complains that he is miserable.

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The nearness of fire gives warmth, and that of water coolness. If anybody seeks coolness by sitting near fire, it is a sheer folly. Fire will emanate but only heat. Similarly, if one expects to be comfortable, peaceful and happy, in the company of the mind, it is a great mistake. In the company of the mind, one can get only the fire of desires and senseappetite etc., which will only increase with the passage of time. Whosoever wishes to attain comfort, peace and pleasure, must seek the protection of the perfect Master.

'Sadguru" is the ruler of 'Dayal Desha.' He has in His possession the treasures of eternal comfort, peace and bliss. He Himself is an embodiment of truth, purity and bliss. Real pleasure can be had only at His door. If this mind is entrusted to the Sadguru, it will also become a store-house of bliss. Sant Tulsi Das Ji has written:

The world has frozen into frost and snow. After being melted, it would become water again. Similarly by meditating, at the feet of the Saints, the mind Would be purified again.

As the water freezes into frost and snow, so the mind, which had become impure gets purified, when entrusted to the care and protection of the Master and by meditating on Him, so Much so, that it attains peace and happiness. Therefore, the seeker of eternal bliss should surrender his mind completely to the Sadguru. The Sadguru will put it on the right path by assigning it selfless service, by giving it spiritual instructions and by teaching it the proper mode of meditation, as and when He thinks best. When the mind is completely surrendered to theSadguru, one positively attains peace and pleasure."

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The next day, on 25th September, the Master, accompanied by the whole congregation of devotees, reached Tat from Lachi. The devotees of Tat, consisting of hundreds of men and women, came three miles ahead of the town to accord reception to Him and took Him to Tat, singing devotional songs and kirtan and shouting slogans of victory of the Master on the way. The Master stayed at Tat for two and a half months. Devotees came from far off places, such as Darasmand, Kohat, Parachanar, Darmalk, Teri, N.W.F.P. and Punjab, and stayed there for several days to benefit themselves by His Darshan' and spiritual discourses. He usually gave spiritual discourses daily, but sometimes He did so twice or even thrice a day to oblige the congregations of devotees, who came there from outside. Here only one or two of His discourses are reproduced, for the benefit of the devoted readers.

Once, He observed that Lord Krishna says in the l5th chapter of the Gita that a human being is like an inverted tree. This tree is rooted in the ground of attachment of I and mine-ness. It is bound by the ropes of family ties and attachment. When the Saints and Great Ones appear in this world like the hurricane, they uproot it. Listen to the methods of cutting of this tree:

First of all renounce the attachment with the family members. It is confirmed here that one should first develop sense of renunciation and detachment in order to tread the path of devotion to God. Shri Ramayana and other religious books also confirm it:

Attachment is the root Cause Of all the diseases, many thorns grow out of it.

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The Master observed,---Now hear as to how a human being resembles an inverted tree? The roots of a tree are under the ground, and its trunk, branches, new shoots and leaves upward. But contrary to it, the roots of the human tree are atop, while its new shoots and branches are downwards. Because the flow of Surat' (which has its source in the head) is downwards, where it has got entangled in the net work of Maya.' The mind, intellect and heart are its roots. Sound, touch, colour, taste, and smell being subtler than the body and its senses, are therefore, called the branches and the new shoots. Attachment is found in larger quantity there. A human being lives tinder the wrong notion of his own ego, considering himself superior to others. This I-ness and egotism of his, coupled with attachment, entraps him in the whirlpool of illusion, in such a way that he finds it difficult to get out of it. When the Great Saints reincarnate in this world, a flood of knowledge, devotion to God and selfless service, is made to now thereby, which sweeps away attachment etc. from the minds of the waywards, replacing 'it by the noble sentiments of true love, knowledge and devotion to God. It is for this reason that the Great Saints advise as below:

---It is essential to renounce attachment. According to the teachings of the Saints one should not intensify one's attachment with the family members right from his childhood. When the seed of attachment will not be sown in childhood, no branches and shoots etc. will sprout out of it. The Saints, therefore, warn the Jiva (individual soul) to keep himself away from the bondage of attachment. They advise that your relatives, wife and children for whom you are labouring day and night, will riot be faithful to you till the end. Everything will have to be surrendered at the gateway of death."

It has been recorded in the Gurbaili:

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By hook or crook one usurps others' wealth and spends it on one's wife and children. But the saints advise not to resort to the unrighteous and nefarious deeds even inadvertently, as in the end, it will be the doer alone who will have to face the consequences of his own deeds.

,,Thus by renouncing the false attachment alone, one can become devoted to God. So long as one does not cast off the ego sense or 'Me and Mine', it is difficult to free oneself from the bondage of attachment and illusion. To develop detachment, one has first to withdraw one's attention from all sides and to concentrate it on one's aim. It is only then that one can be capable of concentrating on Sadgurus Shabad or NAM'. The Great Saint, Shri Kabir Sahib, has said:

Even the most wise are swept away by stream of attachment and illusion. As a fish, which swims against the current of the stream, the 'Surat' must also be trained to ascend to the higher spiritual realms with the help of Sadguru's Shabad. It is only then that one is able to renounce attachment and illusion, and one can be devoted to God. The same advice was tendered by Lord Krishna to His dearest friend, Arjuna.

Similarly one day in His moods He observed:

'At the time of death, with a view, that the dying fellow may attain salvation and die a virtuous death, he is shown an earthen lamp (deepak). If this practice alone could get him salvation, then where was the need for

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further charitable acts like alms-giving etc., to be performed in his name after his death? The charitable acts are performed, so that the man concerned should get food and may not starve in the other world. Many a time it happens this way also that the man dies under such circumstances that even the earthen lamp cannot be shown to him. In such cases, it is generally believed that the death was untimely, and his remains are taken to Gaya Ji, where 'Pind' is donated in his name. Frown this it is inferred that salvation is attained by the dying man if an earthen lamp is shown to him, while untimely death (Akal mrityu) can be transmuted into a virtuous one (Sad-gati) by donating 'Pind' at Gaya Ji.

The real import is that the lamp which confers salvation upon man is within. The outer lamp Only symbolises to see the inner light that one must learn the technique from a living Saint Sadguru' and having got oneself initiated by Him, Should practise -NAM'. By practising meditation, one can see the inner light. The only purport of showing the outer light (deepak) is that at the time of death, if his conscious had gone Out to some outer object, then by seeing that light, he may direct his conscious to the light within. But one, who has neither learnt the art of Yog-Abliyasa' nor got oneself initiated into 'NAM' by the Sadguru', how can one know its real import? With this object in view, the ancient Rishis started this practice; but now, it has become a matter of rituals alone and it is believed that if the lamp was shown at the time of death, the fellow attained salvation-what a fallacy!

It is slicer ignorance and wholly untrue to get arrested by the notion that salvation can be attained after death alone. If merely, the showing of the earthen lamp could get salvation for the dying man, then there was no need for him to practise meditation, keep fasts, give alms and

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perform other charitable acts. Everybody would have attained salvation according to this custom. But salvation is to be attained in this very life by controlling the desires, and realising the self within through meditation. This is real salvation and a Jeevan-Mukta' (a liberated soul) is he, who has witnessed the inner light during his life-time.

What an easy way has been suggested by the ancient Rishis and Sages! But it is painful that the people have given different meaning to it. So long as one does not see the inner light, which is also called Shiva-Netra' or DivyaDrishti', one cannot attain salvation.

For this very reason, the Saints always exhort the man to wake and realise the mission of his life. He is further advised by them to obtain NAM' from SADGURU and by practising it, should see that light within, so that he may attain salvation (the highest state) by gazing at the inner light at the time of his death. This is the real import of the exhortations of the saints.

The devotees of Tal served the devotees who had come from outside, with full affection and attention. The names of prominent devotees of Tal, who had entrusted themselves alongwith their families to the Master, have already been given among those from N. W. F. P. Besides them there were many more who served the Master very enthusiastically. Even after two and a half months' stay of the Master at Tal, the devotees of Tal were not at all agreeable to His departure. But the Master left them weeping and proceeded to the Punjab for the propagation of spiritual work. From Tal, the Master went to the towns of Bhakhrewali and Chakbandi in the Punjab and blessed the devotees there for a few days. Shri Sadguru Dev Maharaj Ji, the Third Master, came along with the devotees from Sind for the Second Master's Darshan' there, and requested Him to visit Sind. The Second Master granted His request and left Chakbandi for the Sind province.

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VISIT TO SIND

In 1926 A. D_ He visited Sind and benefited the devotees of Lakhi, District Sukkur, as well as those devoted persons, who had come from Bichariji, Qasim Khanpur, by His Darshan'. He made them bathe in the holy waters of His spiritual discourses. The Second Master, realized that the practical life of His great devotee (the Third Master) was yielding a great influence on the devotees of Sind. His own visit resulted in providing a fresh incentive. The devotees used to come to see Him from distant places, caring neither for their rest at night nor about the day's work. Like the bird Cliakaur' they were always eagerly waiting the Master's 'Darshan' to be thrown open, so that they could quench the spiritual thirst of their eyes. The Master felt happy inwardly at their so deep a faith. The depth of the loveful Bhakti attained by the devotees of Sind by the grace of the Third Master, was now being reflected in its true ecstasy in the presence of the Second Master. The devotees were so much drunken with the nectar of the Second Master's 'Darshan' that it had become impossible for them to bear His separation even for a moment. BLit the Second Master could riot stay for long at one place. When the Second Master expressed his desire to return, the devotees persistently requested Him to stay oil. The Master observed:

"Are you not having My Darshan' daily here?' By so saying, He meant to indicate towards His own image, Shri Swami Vairag Anand Ji Maharaj-the Third Master. After that, He consoled the devotees with a promise to return to Sind soon, and left that province.

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Delivering spiritual discourses at various places, He returned to Chakauri Sant Ashrama'. Instructions were issued that the Mahatmas and devotees from all the places should come to Chakauri for celebrating 'Vyas Puja'. Devotees from Sind also came there to have His Darshan'. They saw that it was the Second Master who was worshipped there and that every work was being done in His name. One devotee, named Nevand Ram, expressed a doubt that the Third Master was getting His own photograph worshipped in Sind. The Second Master observed,---Who is so powerful as to do all this by himself? He is doing all this with My permission. There is no need to raise any doubt about it. I wish it to be done like that." That devotee begged pardon and sat down. As a result, when the latter returned to Sind, he began to serve the Third Master all the more, and abide by His instructions with more faith and determination.

Thousands of devotees came to benefit themselves by the Second Master's Darshan'. Throughout the day, Mahatmas and the deserving souls availed themselves of theopportunity to hold special consultation and spiritual conversation with the Master. Darshan' was thrown open and spiritual discourses were delivered for all, from 8.00 P.M. to 2. 00 A. M. Sometimes the spiritual discourse continued till 4. A. M. even. Many devotees made requests to the Master to bestow on them the Sadhu's garb. He would confer that garb on the most devoted and faithful ones. This aroused the jealousy of the jealous, which led them to think as to how so many people were coming there without any advertisement and publicity and were becoming detached from their families by adopting the Sadllia's garb. They little thought that the candle never sends messages to the moths that it was burning at such and such place, and they should, therefore, come there to sacrifice themselves. The moths are themselves anxious to burn themselves

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on the lighted candle. As in rainy season moths are seen in huge numbers, hovering round a burning candle, similarly the devotees were being drawn towards the feet of the Second Master. Somebody asked, "Wherefrom so many people are coming?' He replied, "This is the power of Shri Pararnhansa Dayal Ji. It is all due to His blessings." Still the jealous people could not tolerate it. They started making false propaganda at every place against Him. On seeing proper food arrangements in the common free kitchen for all the people, they said that the Master knew the art of alchemy. Others said that He had a currency note printing machine. But they were not wise enough to understand that the Saints are the Lords of the world. Some people opposed the conversion of the devotees to sadhus, but the Master had absolutely no worry about all this. As with the rising of the sun, darkness itself disappears, similarly His spiritual discourses automatically put the ignorant ones on the right path. When some Mahatmas conveyed to Him all what was being said, He observed:

Keep the critic nearer, by providing him a room in your own courtyard. He makes you clean without applying soap and water, as he does all this by his natural temperament.

What He meant was, that the critics simply served Him. That was the way, how the importance of truth, knowledge, renunciation and detachment, as well as reputation of the Master was to spread with greater speed. On the other hand, the position of the devotees was that some of them lay prostrate at the feet of the Master continually for two days; requesting Him to bless them with

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sadhu's garbs. He blessed only a few of them with the sadhu's garbs, whom he considered fit and deserving. The scene of persistent requests was like this:

Oh Thou, the treasure of kindness, be kind to us. We the humble beggars are at Thine door. We have been committing sins all these lives, now awaken our dormant destiny. We are lying prostrate to get our mistakes forgiven. Oh, the kind One! Cast a glance of kindness. By making us sadhus, mould our mind. We are making these requests at Thy feet. Kindly accept them.

Whatever type of person came to Him, the Master made observation according to his temperament. The doubts of a person were dispelled by His Darshan' and spiritual discourse. All this was a common play for the Master, Who was Omniscient, Omnipresent and Omnipotent.

Once there arose a doubt in a person's mind that to renounce the colourful world and to be detached was most difficult. But all those, who came to this Great Soul, became detached. How strange that was! To witness it personally, he came to listen to the spiritual discourse, which was already going on. After the discourse was over, the Second Master held that person's hand in His own. That person was wearing a golden ring on his finger. The Master observed,"If after some days we make you

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experience that this golden ring was made of dust, what would you do?" He replied that if it appeared to be made of dust, he would throw that away. The Master said that similarly if under the influence of spiritual discourses, the devotees felt that the colourful world. which appeared to be glaring like gold, was nothing but dust, how could they remain attached to it? On hearing such a soul-stirring sermon the veil of illusion was lifted from his eyes. Impressed by His ,Darshan' and Satsanga, the power of discrimination awakened ill him. He admitted his own mistake before the Master and got himself initiated by Him. Thus the Second Master made the devotees bathe daily in the Ganges of His spiritual discourses and made the wish of Shri Paramhansa Dayal Ji Maharaj, fulfilled.

Then the Mahatmas of various Ashramas in the Punjab, who had been earlier sent there by the Master for spreading the mission, prayed that He might kindly pay visits to those Ashramas also to benefit the devotees there. According to their request, The Master paid visits to sonic of the Ashrarnas in the Punjab from 1927 to 1929 A. D. and permitted a few more Ashramas to be built in that province. These Ashramas were: Bliakhrewaii, 45 Chak, Bhureki, Pagala, Rasalewala, Salam, Gandhowal, Satrah, Kotli Mohammad Sadiq, Hakal, Baike, Vancki-Tarar, Kotli Suratmali, Pathri Tal, Sadguru Nagar (Kabra Krishan Pura), Basoli, PippalBhutta, Dela Chathha, Bhabra, Mirza Kabarpat etc. which were visited by Him, and the devotees were benefited by the spiritual discourses of the Master. Several devotees carried various types of thoughts in their mind to the Master. He used to deliver spiritual discourse in such a way that those persons never felt the need of any more elucidation on their doubts. In other words, whatever problems they had

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In their mind, were solved through His satsanga automatically.

Once a thought arose ill the mind of a Sub-Inspector of police at Kotli Mohammad Sadiq that if the Master believed in Gurbani, and talked to him of His own volition, he would be convinced that He was the perfect Master. So he reached the Ashrama alongwith other devotees. The Master delivered His spiritual discourse there. When it was over, He called the S. I. Police nearer and said,---Whatdo you do as a Sub Inspector of Police?" He humbly replied, ,,Oil, Kind Lord! Whatever is the duty of a S. I. Police, I do that. Our duty is to catch the thieves and dacoits to punish tliem." The Master said, "If some Government Servant connives with the thieves, what punishment should be accorded to Him?" The Sub inspector replied that whatever punishment was accorded to the thieves, would also be given to him. He could not be excused ill any way according to the rules of the Govt. The Master smilingly observed,Well,you are also conniving with the thieves. Suggest a punishment for your ownself." The Sub Inspector got perplexed and was inwardly thinking that when lie)lad never committed any theft how did he connive with the thieves? Just then the Master Himself kindly observed, ---Manis sheltering five thieves within, namely, lust, anger, greed, attachment and ego. Thoughts of the mind are their army, and the mind is their chieftain. You are not only conniving with the thieves, but also with their chieftain too. Being associated with them all, you are thinking that you have never committed any theft. They are deceiving you every moment. We, the Saints are the officials of the Government of Nature. We warn you to be cautious against them, otherwise you will be punished by the Government 'of Providence. It has been said ill the Gurbani also:

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The city is full of the thieves like lust and anger. Seek the company of a Sadhu to destroy them.

The S. I. was a believer in Guru Granth Sahib. On hearing the sermon from Gurbani, he bowed to the Master and begged pardon. Having laid open his heart before the Master, he prayed for initiation, Who blessed him accordingly. Thus the Master was spending every moment of His life in spiritual uplift of the people. He was benefiting one and all by His spiritual discourses.

Once the Second Master made certain observations in the company of six or seven Mahatmas at Pippal Bhutta, in District Jhang. He said,---One,who does not act according to the instructions of the Guru, his Bhakti is in accordance with his own mind. The foremost duty of the devotees is to obey the Guru. Mere listening to the Guru's discourse does not mean obedience to the Guru. It really means that he should inwardly ruminate over what had been said. How can one, who has sought shelter at Guru's feet, but does not learn obeying him, have a peaceful life? One, who is bound by the instructions of the Guru, will be liberated and one, who does not readily bind himself by the behests of the Guru, will be a slave of the mind. One, who does not abide by the instructions of the Guru, shall have to repent. Sant Dadu Dayal Ji says:

If a disciple does an act, which is forbidden by the Sadguru, how can he save himself from 'Kaal'? As the water spreads in all the directions, when a dain is breached; so he will be surrounded by 'Kaal' on all sides, wherever he goes.

Pararn Sant Shri Kabir Sahib says:

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If one ignores the teachings of the Guru and disobeys Him, he will be deprived of the 'Shabad' and Guru's protection. He would be dragged by 'Kaal' and nobody would come forward to save him.

Therefore, the duty of every devotee is to obey the Guru. This, in reality, is the aim and ideal of GuruBhakti!"

During these travels the Master paid a visit to Madhya Pradesh also. He came to Gwalior in 1929 alongwith Mahatma Sat Vichar Anand Ji. Having surveyed some land of Shri Anandpur, He soon returned.

In January, 1930 A. D. Shri Sadguru Dev Maharaj Ji, was at Khewra Salt Mandi, Telisil Pind Dadankhan, District Jhelum. Many devotees of N. W. F. P. had come there for His 'Darshan'. Prominent among those were, Shri Swami Beant Anand Ji-the 4th Master, Mahatma SatgUr Sewa. Anand Ji, Mahatma Yog Parkash Anand Ji, Mahatma Yog Ati-na Anand Ji, Mahatma Dhyan Yog Anand Ji, Mahatma Shant Atma Anand Ji, (all of them were then devotees in white robes), Bhagat Dharam Jas Ji and a few more devotees. The Second Master called them near Him and said, ,An Ashrama is to be built in Gwalior state, where the devotees would reside." At that time the said area was only a jungle. He asked them as to who would like to go there for rendering service. All those devotees agreed to go there. The Master told them to think over coolly as they would have to suffer many types of hardships in the jungle. The devotees, however, stated that they were prepared to undergo all sufferings for the pleasure of the Master. Besides them there were ten or twelve more families who surrendered themselves to the Master and sought permission to go to Gwalior State. Thus twenty

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families got ready to go there. The Master said to them all, -All right, get ready. You will be informed, at the right time, accordingly."

Mahatma Shant Atma Anand Ji and Bhagat Dharam Jas Ji were sent to survey the land and were directed to see also the land near Isagarh in District Guna. When they reached the jungles in Gwalior state, they were surprised to see the thick forests and failed to understand as to how the Master had selected that land and how that and land would be made fertile. Even the Government was not capable of converting that hard and rocky land into fertile one.

All the lands in the Districts of Gwalior, Shivpuri and Guna, which were on sale, were shown to them by the state authorities. At some places, there were mountains, at some other, the land was rocky, while at other places, there were thick forests. Water was not available anywhere. All this was conveyed in writing to the Master. A reply was received from the Master that leaving all other places, they should only survey the land near Isagarh (where now Shri Anandpur is situated). When they reached those forests, they did not approve the land at all, as not a drop of water was available there. The state employees said that a well would be dug there on behalf of the state. Mahatma Shant Atrna Anand Ji and Bhagat Dhararn Jas Ji wrote full details about that to the Master that there were jungles and jungles alone, that the land was and and stony and Isagarh was at a distance of three miles from there. The lands available in District Gwalior and Shivpuri were a little better than that, because some vegetation was possible there, water was also available and the city was also nearby. Soon came the reply from the Master that the land near Isagarli was to be purchased. Thus the decision to purchase that land was taken. The boundaries of Shri Anandpur, Shantpur and Kulwar were got marked

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by the state authorities and a written request was sent to the M-aster to kindly arrange for sending money to Gwalior (Lashker) to be paid as advance deposit. The 4th Master and Mahatma Dhyan Yog Anand Ji came to Gwalior with money. Mahatma Shant Atma Anand Ji and Bhagat Dharam Jas Ji also went to Gwalior. Advance deposit was paid on 4th August, 1930 A. D. and the possession of all the three places was taken. After taking the possession, Mahatma Shant Atma, Anand Ji stayed there for looking after the land. All others went back and gave a detailed account of the land to the Master. Thus seven months were spent in purchasing and taking possession of these lands. The families at Khewra Salt Mandi, who had offered themselves to the Master to go to Gwalior State, were informed through letters that they should get ready to go there. Two families, one of Mahatma Yog Atma Anand Ji (in Bhagata's dress) and another of Bhagat Dharam Jas Ji left Lakki Marwat on 18th August, 1930. A. D. and reached there on 21st August, 1930. After that. some more devotees came there under instructions from the Master. All the people of the neighbouring areas were surprised, as how the Saints and Mahatmas would develop that land. This surprise has now been converted into reality before all.

Three chaks, Shri Anandpur, Shantpur and Kulwar had been purchased on 4th August, 1930 A. D. After some time the chaks of Sukhpur, Tukneri and Dayalpur were also purchased from Gwalior State Govt., after paying the deposit money and their possession was also taken. The land of all these chaks was and and unproductive. Besides these, another chak namely Shakkara, which was inhabitated, was also purchased from the Gwalior State Govt.

The Second Master made Shri Swami Beant Anand Ji Maharaj (then in Bhagata's dress) the head of the residents

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there and instructed Him to arrange for the fulfilment of the needs of the protected families, who came to live there. lit 1931 A. D. the Second Master was at Bhakhrewali. Shri Swami Beant Anand Ji Maharaj, (with the Master's permission) came there for His Darshan'. Here the Master conferred on the former the Sadhu's dress and gave him the name of Swami Beant Anand ji. The Master had entrusted sufficient work to Him, which He performed to the best of His ability. The Master used to address Hint very affectionately, saying,---Heis really limitless. He is the real gem of the Durbar. He is a piece of My heart." The 4th Master in the times to come, proved, what His name indicated. There was neither a limit to His kindness nor to His greatness. At His request, the Second Master paid a visit to Shri Anandpur.

Till then, only a portion of land at Shri Anandpur was cleared and thatched cottages had been built there. Means of communication were as rare and difficult as the means of fulfilment of physical needs. In the rainy season those cottages were generally swept away by rain water and often strong winds (gale) carried away the roofs also. The devotees, who had come there from outside, placed all those difficulties before the Second Master. He assured them all that gradually everything would be improved there and that there was nothing to be afraid of. Thus having reassured them and after staying there for a few days, the Second Master returned to Cliakauri Sant Ashrama' for satsanga work. During this travel He visited Madhya Pradesh and Uttar Pradesh, and returned to the Punjab.

The number of persons Surrendering themselves completely to the Master was increasing day by day. On their request, whomsoever He considered fit and deserving, bestowed with the Sadhu's dress. His actions were beyond the comprehension of human intellect. What He used to do

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is difficult to describe.

On the request of the protected devotees, the Second Master again paid a visit to Shri Anandpur in 1933 A. D. He permitted the devotees from outside to come and have His 'Darshan' there. The devotees started pouring in. Only one room, made of stones, was there for the Master. All others were cottages. Then Agriculture Minister of Gwalior State, Shri Bapu Rao Panwar, also came for His ,Darshan' at that time. He said, ,Maharaj! Even the Govt. found itself helpless in developing this land and a number of persons who had purchased it, have gone away disappointed. How will you arrange for its development and inhabitation? It is an and land full of thick forests." The Master observed, ---Heremango trees will swing in place of 'Dhaak'. There will be parks and gardens all round. Residential buildings, hospitals, schools and pacca roads will be constructed here.. There will be a tank here, whose water will be carried by the people in bottles. It will be a place of pilgrimage. There will be many more things also here." On hearing this, the Agriculture Minister bowed to the Master. He thought inwardly that the deeds of the saints were superhuman and it was difficult for the human intellect to understand them. The Third Master, during His own period, made the prophecies of the Second Master a reality and subsequent Great Souls of the times are accomplishing the remaining task. The Second Master benefited the devotees by His Darshan' for some time at Shri Anandpur. Having instructed the devotees of Shri Anandpur to develop the land through hard labour, the Second Master left for the propagation of spiritualism to other places. The detailed mention of the developments of Shri Anandpur has been made separately tinder the caption Shri Anandpur Satsang Ashrama.'

It is difficult to record as to how many places were

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visited by the Master in one year. Sometimes He stayed at a place for two to four months continuously according to His sweet will and sometimes He would take a round of all the Ashramas in the Punjab, N. W. F. P., and U. P. within a short period of four months. The head office of all the places was 'Chakauri Sant Ashrama'. After travelling far and wide, He always returned to that Ashrama.

Once He was taking a stroll outside in the courtyard which was adjacent to the Satsanga Hall at Chakauri. Mahatma Roshan Anand Ji and a few other Mahatmas were also with Him. He was making them understand as to how a person could progress speedily on the path of Bhakti. Just then he happened to see a few grains of wheat lying on the ground,

The greatness of a Great Soul of the times lies in the fact that while emphasising some aspects of nature, He explains it in such a simple way that even the common mail can understand it easily. Pointing out the grains of wheat lying on the ground, He explained to the accompanying Mahatmas that those grains were very few in number and many people had passed by them. They too must have seen these grains. But thinking them of insignificant value, they paid no attention to them. If someone collected these grains and took them to the common kitchen (langar) and mixed them with heaps of wheat there, how great would have been his acts of devotion? He would in fact become a gem.

Continuing, He observed that similarly the more faithfully the devotees served the Durbar, the more they would progress on the path of devotion to God. Every devotee of the Durbar should consider it his own home. As one keeps everything of one's house carefully, so every devotee should take care of everything pertaining to the Durbar. He should not show the least indifference in doing

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it. If he showed carelessness even once, his mind would deceive him again and again and lead him to retrogression. To be sympathetic towards the Durbar, is to be sympathetic towards one's own self Thus the devotee could progress on the path of Bhakti very quickly. The Word' and instructions of the Sadguru alone were the real wealth of a devotee. These alone could save a person from his spiritual fall from time to time. The Sadguru always cautions the devotee according to the needs of the times. Then Mahatma Roshan Anand Ji in pursuance of the Master's instructions, collected those grains of wheat and took them to the kitchen.

How sympathetic are the Saints and the Great Souls towards the human beings! To caution a devotee from time to time, to be kind to him ignoring his weaknesses and to save him from. the clutches of illusion and death, are its Substantive proofs. By undergoing numerous sufferings themselves, they put the common man on the right path. They remain busy day and night in uplifting others, despite the odds of winter, summer and rainy season. They do not care at all for their physical comforts. All, what they say, carries a deep significance. Even now they continue to deliver spiritual discourses all the time so that the people, who are caught in the snare of illusion and death, may liberate themselves. They help the people in attaining their real aim of life, so that they might get peace and happiness. This is the real purpose of the incarnation of the Saints and Great Souls from time to time. However, their daily routine appears to be like that of a common mail.

From 1931 A. D. to 1934 A. D., the Second Master continued to benefit the people of U. P., N. W. F. P. and Punjab through His spiritual discourses. Meanwhile in 1934 A. D., He summoned Shri Swami Vairag Anand Ji

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Maharaj, the Third Master, from Sind to Cilakatiri Sant Ashrama' and observed that the arrangements at Shri Anandpur were also to be looked after by Him (the Third Master). On getting these orders, the Third Master went to Shri Anandpur, stayed there for some time and after making necessary arrangements, went back to Sind with the permission of the Second Master. In Sind, the Third Master ruled the heart of every devotee. The Second Master had promised the people of Sind during His earlier visit that He would come again. Accordingly He again visited Sind in 1934 A. D- at the persistent insistence of the devotees of that place.

This time the Second Master mostly asked the Third Master to deliver spiritual discourses, but sometimes when the Second Master wished, He revealed to the devotees, the deep significances, while discussing minor issues, which brought them satisfaction, contentment and happiness. Thus, once He made some revealing observations about Mahatma Sukh Atma Anand Ji, which not only enlightened Mahatma Sukh Atma Anand Ji, but also provided an opportunity to other Maliatmas to listen to the uplifting and comfort-giving words of the Great Soul. Mahatma Sukh. Atma Anand Ji has described this event as given below:

I still lived in my own home as a devotee (Bhagat). My elder brother, Mahatma Nij Anand Ji, was a very faithful devotee of the Second Master. But physically he was blind. When the Second Master paid a visit to the Ashrama in the city of Lakhi District Sukkur in Sind, I went there for His Darslian' alongwith my brother at his instance. When I glanced at the graceful face of the Master, I forgot myself After having Darshan' of the Master and listening to His Satsanga', I got busy in service in the Iangar, like other devotees. My heart was full of

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faith for the Master. I firmly asked my elder brother to request the Master to bestow sadhu's garb on me. At first my elder brother put several questions to me saying that to renounce the world was not an easy task, because on this path one had to undergo many Sufferings etc. I gave only one reply that one's mind gets controlled with the blessings of the Sadguru. On seeing me firm, my elder brother conveyed my request to the Master."

The Master was staying in a room on the first floor of the Ashrama.' Some Mahatmas were also, sitting at His feet. My brother called me from the kitchen and made a request to the Master, that I wished to live under His protection in sadhu's dress and thus serve the Durbar. On hearing this, the Master started His discourse. Just then I reached the room and having paid my respects stood along the wall on one side. I heard the Master speak, -Mahatma Nij Anand Ji! Is your younger brother also blind?' My brother replied, -Maharaj! His eyes are all right." The 'Master again Himself asked the various Mahatmas whether they all' had seen Mahatma Ji's younger brother and whether he was blind? All the Mahatmas replied, ,,Maharaj! He serves in the langar 'with great, devotion and has a normal eyesight." The Master asked my brother whether, he had put me on the path of Bhakti or I had shown him the Way. Mahatma Ji replied, ,Lord! He had gone astray. He came with me for Darshan' and now he has seen the way." The Master said, If he had forgotten the path and saw it with your help, how can he be one with. eyes. Because:

If he had eyes, how could he forget the path. He will get eyes now.

The Master then asked all the Mahatmas to repeat the following sliabad' of Gurbani:

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Oh, Nanak! The blind are those, who have been separated from the Master. Those, who remember the Master, are not blind, though physically they may be so.

Only the gross matter can be seen by the physical eyes. It is only on the opening of the inner eye that one can see the worldly things in their true colour. One cannot see the inner things with the outer eyes." Having said all this, the Master again questioned the Mahatmas whether Mahatma Nij Anand Ji was the person with eyes or his younger brother, Bliagat Mehar Chand? All replied that Mahatma Nij Anand Ji had got the inner eye and therefore, in reality, he was one with eyes.

After this Bhagat Mehar Chand Ji lay prostrate at the feet of the Master and requested for granting him protection and Sadhu's dress. The Master mentioned a number of obstacles in that path, but on seeing him determined, the Master granted him the Sadhu's garb after he had served as a bhagat for some time. The Master gave him the narne of Mahatma Sukhatma Anand Ji. Mahatma Nij Anand Ji had one more Younger brother, who also took to this path along with him and started serving the Durbar with full devotion. The Master made him also a sadhu and gave him the name of Mahatma Nitya Sukh Anand Ji. Even now these two brothers continue rendering service to the Durbar.

Thus the Master blessed the people of Sind several times by revealing deep significances during the course of His discourses, when he so wished. He granted protection to several devotees there to live in and serve the Durbar. He also granted Sadhu's dress to several deserving devotees at their requests.

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The Third Master had made the people of Sind deeply interested in devotion to God. They'were all coloured in the hue of Bhakti. The festival of Deepavali was at hand. The devotees requested the Second Master to celebrate the festival of Deepavali in Sind. The Second Master agreed to their request and celebrated that f(!stival there. His stay inspired many to take to the path of devotion. The eagerness of the devotees to have the Master's Darshan' knew no appeasement. Some of them grew so enthusiastic that when the Master went for an evening stroll accompanied by the Third Master, they shouted slogans of victory (Jaikaras) in His name. The Second Master felt inwardly very happy on seeing them in that ecstatic mood. The devotees of Sind gave Him a tumultuous welcome, wherever He went. The Master stayed there for some time to bless the people with His 'Darshan' and spiritual discourses and then left for other places to awaken the people to devote themselves to Bhakti.

At this stage the devotees of Shri Anandpur sent letters to Him, requesting Him to pay a visit to Shri Anandpur. The Master granted their request and came to Shri Anandpur, in the beginning of April, 1935 A. D. By that time, the devotees of Shri Anandpur had developed sufficient land there for cultivation and inhabitation. That year the festival of Vaishakhi was celebrated at Shri Anandpur. Groups of devotees came from N. W. F. P. and the Punjab for His Darshan'. Those days, it seemed to the devotees of N. W. F. P. and Punjab that to come to Shri Anandpur was like going to a foreign country, because the means of communication were not easy. They had to travel at certain places by buses and at other places by bullock carts, while at some places they had to walk even. Some pieces of land at the chaks too had been cleared and cottages of `reeds and grass had been built. On the Vaishakhi festival the Third

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Master also came to Shri Anandpur from' Sind.' Before the Third Master left Shri Anandpur, He was asked by the Second Master to survey the whole area under His (Third Master's) control. Since He knew the future, He was making this observation, because later on 'the Third Master was to* develop the whole of Shri Anandpur. The Third Master complied with the instructions.

I The devotees of the Punjab made a request to the Master to proceed to the Punjab. At the time of His departure to the Punjab, the devotees of Shri Anandpur surrounded the car and lay prostrate in front of it. They were eager to keep the Master there for many days more. The Master then sent for a Palang' (cot') and sat on it. On the one side the driver, Bhagat Harnam Singh Ji (later Mahatma Pooran Shardha Anand Ji) had brought the car at the gate and on the other; the Master was blessing the devotees with His Darslian'. All the devotees were drinking the nectar of His Darshan. The Master then said, -I have to live 'now at one permanent place. I am now standing in the midst of the road. My residence is also in the middle and shall continue to be."

In other words He was indicating that the seat. of the Sadguru is enshrined in the heart of the devotees. Secondly, the centre of Devotion to God and spiritual uplift, Shri Anandpur, in Madhya Pradesh, is in the heart of India. Therefore, the devotees from all sides would be able to benefit themselves by acquiring spiritual knowledge there. He then asked the devotees to carry His palang (cot) near the gate. On reaching the gate, He sat in the car, left for the Punjab after blessing Shri Anandpur and its residents by His Darshan' for the last time and at the end of the travel, reached Chakauri Sant Ashrama'.

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A FEW GLIMPSES

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

2. Bhagat Thana Ram Ji was a resident of Lakki

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

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

The benevolent Lord kept quiet for a few minutes

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

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

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

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

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

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

According to the innate nature of the Saints:

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

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

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

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

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

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

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

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

One day the Master observed:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Great Saints observe:

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

Shri Kabir Sahib also says:

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

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

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

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

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

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

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

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

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

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

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

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

On 5th October. 1935 A. D., a week before the ending of that congregation, He disclosed that secret in the presence of all the Mahatmas. At 4.00 P. M. the Master had thrown open His Darshan in the inner courtyard (Haveli). He made observations in the presence of all, "Now I wish to live in loneliness and have grown old also. I wish to appoint someone from amongst you, as your chief, who will be acceptable to you all.

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

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

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

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

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

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

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

SHRI NANGLI SAHIB

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

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

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honoured the wishes of the Master and having collected the required cement, bricks and wood, started the work. The Master observed, "Do not delay the work of the main gate. At present, you may get a smaller and simple pair of doors fixed. Later on, at the proper time you may do whatever you like." The Master also got some of the purchased bricks kept apart, saying that they would be needed by Him. Similarly, some cement was also kept apart. The Master had revealed everything through the above indications, but none could understand Him. At that time several Mahatmas were present at the Ashrama. Shri Swami Beant Anand Ji, the Fourth Master, was at Shri Anandpor and Shri Swami Vairag Anand Ji, the Third Master, and Mahatma Sat Vichar Anand Ji, Mahatma Nij Atma Anand Ji, Mahatma Ajunya Anand Ji and Mahatma Abhed Ailand Ji had gone to Chakauri on some errand.

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

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

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

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

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

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

MERGER OF THE FINITE EXISTENCE INTO ETERNAL

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

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That heart-rending day of 9th April dawned, when the Lord of the world, who always responded to the inner prayers of the devotees, threw them in permanent grief by His departure to His heavenly abode. The Master got up at 4.00 A. M. and sat on His 'Palang' (cot). Sewadars (devotees in personal service) were called in. He looked at them affectionately, blessed them and said,

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

closed the door, sat in 'Padama Aasana' for meditation. It was about 5.00 A. M. at that time. A lot of time passed, yet the sewadars (personal attendants) were awaiting a call from the Master, but there was none. Hour after hour lapsed in that way, when all of them, somehow, felt a particular unrest within. In the meantime Bhagat Harnam Singh Ji (Mahatma Puran Shardha Anand Ji) came and said that he had kept the car ready and he might be summoned, whenever the Master desired.

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

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

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

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

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

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were surprised to see that till then there was freshness on the body and a smile on the lips of the Master. From the face of the Master it appeared as if He was about to say something. But those lips were not to move. The Great Sun of spiritual knowledge had set. The darkness of Amavasya, caused by the departure of the Master, spread in all directions. Shri Swami Vairag Anand Ji Maharaj (The Third Master) and Mahatma Nij Atma Anand Ji from Chakauri and Shri Swami Beant Anand Ji (The Fourth Master) from Shri Anandpur reached there on 10th April. Similarly all others, as they got the sad news, hurried to Nangli Sahib. In the evening of Saturday, the 11th April, the Master was dressed in new clothes and His 'Aarti' was performed.

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

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

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

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

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

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

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

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OBSERVATIONS MADE BY THE SECOND MASTER

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

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

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

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

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

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

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

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

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

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

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

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

Param. Sant Shri Kabir Sahib says:

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

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

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

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the spiritual knowledge.

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

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

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

Saint Sunder Das Ji Writes:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Dead mind,

2. Idle or diseased mind, and

3. Healthy mind.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

9. Sant Sahajo Bai Ji says:

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

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

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

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

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

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

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

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

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

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

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

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

Therefore, by resorting to the spiritual practices,

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

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

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

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

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

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

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form previously.

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

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

Sant Sahajo Bai Ji says:

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

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

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

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

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

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

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(Sheikh Saadi)

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

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

alone.

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

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

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

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

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

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

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

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

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

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

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

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

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

Again:

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

When a devotee submits his self, mind and everything

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

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

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

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

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

(Srirag-Var-m. 3)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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With the advance of objective, luxurious, and scientific way of life, people were drifting away from the path of Spirituality. Almost incapable to understand the real import and meaning of religion, they were in dire need of that which Spiritual Knowledge alone can bestow. Such were the conditions prevailing the world over, when feeling the pulse of the material-minded aching souls, Shri Paramhansa Dayal Ji Maharaj, The First Master came forward to revive the technique of 'SURAT-SHABAD-YOGA', which was further propagated by the Second Master in the N.W.F.P., the Punjab and U.P. It was the THIRD MASTER, Who carried the banner of 'SHRI PARAMHANSA ADVAIT MAT' throughout the country by His extensive tours, establishing `Satsanga Ashramas' in each and every big and small town of India. Inspiring a spiritual way of life in whosoever asked for a peaceful living, the THIRD MASTER, an embodiment of Divinity, lived to preach the gospel of Shri Paramhansa Dayal Ji Maharaj till His last moments. Due to His untiring efforts even the luxury-loving people are also now turning round to the practical way of the subjective search for peace.

Details regarding His unique way of infusing spiritual fervour in the restless souls will be found in the pages to follow.

THE THIRD
ILLUSTRIOUS MASTER
OF
THE LINE

Refulgent Light-Supreme, Divine,
Descended from heaven in beauty so fine;
And filled the world with luster bright,
Dispelling the darkness of the night
Of ignorance prevailing throughout,
And of suspense and gloomy doubt.
By lust and anger being haunted,
The universe was all aflame
A saviour was then direly wanted,
And lo ! the MASTER of masters came.

SHRI SHRI 108 SHRI SWAMI
VAIRAG ANAND JI MAHARAJ

(Hindi quote)

By prostrating before Thee again and again, I bow to Thee crores of times. Thou hast become the steersman of our sinking boat in the worldly ocean. Oh, God of gods ! salutations to both Thine lotus feet. Even the Vedas fail to fathom Thy depth, how far can I sing Thy praises ? Thou art the incarnation of Shri Paramhansa Dayal Ji Maharaj, third in succession. Oh, All Powerful Sadguru Dev ! Thou hast transformed the 'Kaliyuga' into 'Sat-Yuga', and the service rendered to Thy lotus feet has cut asunder all the bondages of 'Kaal'.

By virtue of succession to Shri Shri 108 Shri Sadguru Dev Ji Maharaj, the Second Master, Shri Shri 108 Shri Swami Vairag Anand Ji Maharaj, Ominous to be remembered in the morning as God, worthy of our reverence, a Self-realised Soul, the shining sun of love, the .Emperor of our hearts, became the Third Successor to the spiritual throne of 'Advait Mat' Sampardaya (system) in order to uplift the masses spiritually. He showered love on the restless and distressed living beings in such a way that even the most common people felt relieved and gratified His loveful devotion appeared before all in an extremely attractive way. Whosoever dived in the depth of His love, felt gratified. It is beyond the scope of pen to describe fully His enchanting, bewitching and spiritually inspiring sports. The tongue is incapable of explaining them. Even Shesha, Sharda (names of gods), Granthas (scriptures) and Shrutis impressed by His grandeur and magnanimity, say Neti-Neti (not this much, not this much) and become mute. These very inspiring sports of spiritual life of Shri Paramhansa Avtar Ji have been described here only as a ray of the sun, a ray of hope, one bud of the fully blossomed garden, so that the readers may feel inspired to attain success in their mission of life.

Whenever, Great personalities appeared in the world, like an ember out of ashes, they came in usual human form to suit the conditions and the need of the times, and moving from place to place, they wonderfully accomplished their task. They benefited one and all like the raining cloud. Shri Shri 108 Shri Swami Vairag Anand Ji Maharaj, The Third Master, was also one of such personalities. According to the inspiring and ideal adage of India: (Hindi quote) (Lead us kindly from darkness to light), the Nature made the necessary arrangements. These arrangements were made by Nature in response to the call of Time, for keeping that eternal flame of 'Shri Paramhansa Advait Mat' burning for ages together. As per the needs of the country and time, there appeared the reincarnation of Shri Shri 108 Shri Sadguru Dev Ji Maharaj, the Third Master, the Paramhansa Avtar; and embodiment of all virtues, a selfless Karamvir Yogi; and the fountain of love, in the garb of a saint.

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BIRTH (Reincarnation)

Nature created colourful scenes in all directions. The green fields converted themselves into ripe harvests to make the whole atmosphere look golden. The bird cuckoo (or kokila) sang sweet tunes on the mango trees. The sun was also shining intermittently through the clouds and it seemed as if after knowing about the rising of the sun of spirituality from some Divine Country and finding its own rays less shining, it was feeling shy. The morning dew covered the green fields, which looked like velvety carpets studded with pearls of dew drops. On all sides there was gaiety, enthusiasm and fragrant atmosphere. None knew as to why that was so ? In all the directions it was raining saffron. God Indra was overwhelmed with happiness, and became eager to see the Divine personality, who was about to be born on this earthly planet. The fairies sang the welcome songs. There was brightness all around. Was the age (Yuga) to change ? Were the lovers to succeed in their mission ? Were the prayers of the devotees going to be granted ? What a splendour, the rising enthusiasm and the ocean of happiness surging in all hearts ! What a beautiful atmosphere was created all round !

(Hindi quote)

Nectar is drizzling all around. What a wave of happiness is appearing in the glorious spring season ! A strange beauty is visible in the natural scenes. The surging waves in the ocean of love have filled the hearts of devotees and the dear ones of God with limitless ecstasy.

What a melodious tune has been sung by the bird, cuckoo. On the other side, the buds have blossomed in the garden. The world was incapable of changing its condition due to the darkness of worldly illusion, but now there was to be no delay in the removal of this darkness, because the Lord of love was about to take birth.

To transform the uneven, full of sandy dunes and barren land into fertile; holy, venerable and more prominent one, by His plays in His childhood, Shri Shri I08 Shri Swami Vairag Anand Ji Maharaj, the embodiment of love, the source of light of Devotion and spiritualism, the builder of the destiny of human beings, appeared there in the form of a saint to ennoble the lives of the people in general. He was born on Tuesday, the 13th April, 1898 A.D or the Sankrant of the month of Vaishakh, Samwat 1955 Bikrami in an auspicious hour at Lakki Marwat, in District Bannu, in the N.W.F.P. in a high and noble Kathuria family. Revered Shri Bela Ram Ji was fortunate to be His father. The mother felt a strange happiness within herself on His birth. This glorious light had appeared to fill the world with the divine glory and not to limit His brightness to one particular house alone.

Even at the time of His birth, there were flowery smiles playing on His lips, redness in the cheeks and a line of Divine light on His forehead. On soles of His lotus feet, there were circular signs, indicative of His being a reincarnation. Some women, with spiritualistic trends of mind, who were standing nearby at the time of His birth, saw a circular light (halo) on His forehead extending from one ear to the other. They also smelt a pleasant fragrance of some scent. They started whispering to each other, "The child appears to be full of super-natural signs, like those in Great Souls. However, it is not proper that fragrant oils etc. should be nearby at this time. There is a fear of evil spirits being attracted." Having said so, they started searching for the fragrant materials in the room, so that they might remove them from there. But they failed to find them anywhere. Meanwhile the mother raised her head a little and saw a light like that of a gem on the forehead of the child. She covered the child with a cloth. After some time that fragrance and light disappeared.

The mother was arrested by a dubious idea, which according to the elders conveyed, that if a brilliant light is noticed on the forehead of a new born child, then either the life of the mother or that of the child itself was short. She started praying inwardly for the longevity of her child. She was a virtuous lady of saintly temperament. How nice it would have been, if she had a chance to see His spiritual sports, but it was not destined to be so. She departed from this world some time after giving birth to the Divine Child. On the Naming Ceremony day (Namkaran Samskara), He was given the name of Shri Duara Ram Ji. On that day Pandit Ji saw a Divine light on His forehead. Again, when he examined His hands and feet, he found them full of those specific marks, which indicate the greatness of Godmen. He respectfully bowed to Him inwardly. He only said that the child appeared to be a superhuman one and then kept quiet. He started musing himself by gazing at His face. There arose a strange desire in his heart, but he gave no expression to that. What was that desire ? He wished he could live to see the growing glory and the spiritual sports of the Child.

This Divine Child had not yet reached boyhood, that He was deprived of the motherly affection. The responsibility of bringing Him up now fell on His aunt (father's sister). She caressed Him very affectionately and did her best to give Him motherly affection. But He, who was an embodiment of Divine Bliss Himself, and had the power to bestow affection on the whole world, cared little about this self-created affection. When He was hardly four or five years old, He started to bless that fortunate town, Lakki Marwat, with His child-like sports. To show displeasure occasionally, to enjoy the bliss of self-realisation while sitting on a sandy dune, to play hide and seek, to amuse His aunt by His sweet words and sometimes to smile after besmearing His body with dust, were His favourite sports. His aunt would say to Him, "Oh son ! it is not proper to roll in dust after having been born in such a high and rich family." He used to reply with a sense of pride, "The real import of life is in Faqiri.'' On hearing this, the aunt used to feel somewhat sad and wondered whether the future of that child lay in faqiri. Pandit Ji had prophesied that He would be a god-man, but He appeared to be inclined to be a faqir (Saint).

One day He was playing near a sandy dune. His aunt reached there in search of Him. She saw Him atop the sandy dune and having gathered some children there, had assumed Himself the role of an emperor. He had formed a cabinet of the children, and after assigning them their duties, was asking them to discharge the same honestly. For some time the aunt kept watching all that quietly, hiding herself behind another dune, and then coming in front of Him, said to Him, "Go home. Why have you brought all these children here ? Sometime You enjoy Faqiri and sometimes You become an emperor. However, this emperor-ship rightly suits You." It appeared, as if He had foretold the future in a simple way, when He replied that neither being only a Faqir nor only an emperor was good, as He was concerned only with "Shahanshahi Faqiri" (or emperorship in the form of Faqiri), which He did not maintain only in words but implemented it in action also and thus inaugurated 'Raj Yoga', on the lines delineated by Lord Krishna in the Gita. The beauty that appears in tiny buds, later on manifests in flowers and fruits. In this way, the glimpses of His childhood indicated His extraordinary future life.

Sometimes He used to try to run away from the house to the sandy dunes at night. The aunt and the father would catch Him forcefully to say as to what play was still left to be completed at that late hour. He would keep quiet for a few moments and then reply, " had forgotten something near a particular sandy dune in the morning and am going there to search for the same." However, He was stopped several times from going out at night.

He was hardly six or seven years of age, when He persistently tried to run away from home at night, but He was always stopped. One day His father thought as to what was that thing after which the child was so mad and therefore decided not to stop Him if He tried again to run away from home at night, but to follow Him up, to see what He searched there. This hint was given to His aunt as well.

On one pitch dark night of Amavasya, when no star was visible in the sky, nothing could be seen even in the closest vicinity due to the sky being covered with clouds, and when one even feared to climb the roof of one's house; He, finding every body at home asleep, slipped out of the house, His father also quietly followed Him. The father saw that in that pitch darkness a line of light was moving ahead of Him on the path and that He was running on the track formed by that line of light. In the meantime the noise of the pathan dacoits was heard at a distance. His father shouted out of fear, but He was moving ahead unmindful of those shouts. Meanwhile the line of light began to spread its rays all around Him. His father tried to catch Him, but He eluded his reach while moving fast in that light.

Meanwhile the pathans also came nearer. Then the restlessness of His father knew no bounds. On the other hand, the rays of that mysterious light spreaded all the more and surrounded Him up to a radius of five feet on all sides. The pathan dacoits tried to approach near Him, but they could not penetrate into that circle of light. On seeing that light from a distance, they mistook that for some serpent-gem, (Hindi quote), but on coming nearer, they saw a strange scene. Their steps staggered and they were left behind somewhere in the darkness.

His father, attracted by that super-natural light, reached near a sandy dune. The Third Master sat on that dune with His eyes closed. That super-natural light was shining on His forehead. His father was full of fear. Out of helplessness, he made Him stand and said, "Oh son ! You may come to find out Your thing in a moonlit night, as it is difficult to find out anything in such darkness." He smilingly replied, "The moon is already shining. Have You reached here in darkness ? See whether there is moonlight or not ?" Catching His father's hand He returned home carrying that very light with Him. The father thought that the night was over. There was a mingling of some happiness, some restlessness and some enthusiasm in his mind and because of all that, his heart was beating faster. The moment he reached home, he took his son in his lap and closed the door from within. But what a strange thing that was, that only one hour of the night had passed. All others in the house were in deep and comfortable sleep. The father decided inwardly that in future he would say nothing to Him. Supernatural souls come to the world only to fulfil Divine mission and He was also some Great Soul. Then he went to sleep. By the time His father woke up in the morning, the Third Master veiled his memory in such a way that he forgot all what he had seen last night and accorded Him the usual fatherly affection.

Sometimes He encouraged the children of the neighbourers also to escape from their homes at night under the pretext of playing. Whenever the neighbouring women felt agitated and vexed, they came to His house to complain against Him. When His aunt wanted to say something to Him, He would just smile. His smile had a magical effect on the aunt, and she also smiled away in reply to the complaints of those women. Whenever the women brought too many complaints and the aunt scolded Him in their presence, He would say, "When do I ask anybody to accompany me ? I go in search of my own thing. It is they who follow me to see as to what thing do I go in search for." Unable to understand the real significance of this statement, the women would become quiet. To search one's thing means to search one's own Self or in other words Self-realisation. Whereas, the generality waste their childhood in play and sports, youth in sensual pleasures and old age on the waves of longings, this Divine personality was busy in the search of Self since His very childhood.

It appeared that the Dwapara Yuga, full of the enthusiasm of loveful sports of Lord Krishna, had stepped in again. All the children were automatically attracted towards Him because of His heart-bewitching power. He was loved by one and all. He appeared to possess a unique splendour among the children. He blessed the Kali-Yuga by giving a new colour to the sports of Dwapar Yuga. Were these sports of childhood not indicating a great future ? Reflection of the full import of one's life becomes visible in the glimpses of one's childhood.

His father was a-noble man of simple temperament and religious trend of mind. He was a devotee of Lord Krishna from the very beginning, but along with this he had great faith in the Gurbani as well. He always carried a copy of the book, called 'Aasa Di Var' with him. Wherever he went, he carried that book in his pocket and punctually read it daily. He also narrated religious stories to his son at night. His simple and virtuous life also had its own influence on the Third Master. He listened to the religious thoughts and books intently.

His father sent Him, at the age of five or six, to the middle school of Lakki Marwat for education. From the beginning He had a tendency to be indifferent to the worldly affairs. Even then, He attached importance to physical and customary development alongwith spiritual progress. Therefore, without showing much hesitation, He acquired education in Urdu and Persian languages till 1911 A.D. Besides, He also acquired knowledge of Hindi and Punjabi languages from Pandit Dhani Ram Ji. He was mostly interested in serving the Saints and Great ones and in listening to their spiritual discourses. Such virtuous and religious tendencies in the very boyhood were the proofs of His being an incarnation. Seeing His faith and devotion to God at such an early age, Pandit Dhani Ram Ji a scholarly person, who lived in His neighbourhood, inspired Him to study the old religious books regularly and to memorise the Gayatri Mantra. Acting on Pandit Ji's advice, He took to that line with a still greater faith. But the study and daily religious practices, brought no mental satisfaction to Him. He always thought that the true paths of Devotion and meditation were something different, which could bring mental peace and spiritual bliss. Even then, He was highly interested in studying the Tulsi-Krit Ramayana. Wherever He learnt about the recitation of Tulsi-Krit Ramayana, He reached there ignoring His sleep, comfort and food. There He listened very intently to the recitation of the Ramayana and felt much comforted. Having seen such great faith in Him, Pandit Ji had started showing great respect towards Him. Pandit Ji was often heard remarking, "He has appeared in this world to fulfil some special mission. He is not an ordinary being but some supernatural personality." Later on, these words of Pandit Ji came out to be actually true, when He (the Third Master) established those ideals, by following which one and all could uplift themselves. Although an uncommon personality, He adopted those principles, which could be followed by the commoners.

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MEETING WITH SHRI
SADGURU DEV JI MAHARAJ
THE SECOND MASTER

(Hindi quote)

Whenever doubts and suspicions became the cause of attachment and greed, God reincarnated Himself to free the persons from those ties, so that the light of the sun of devotion to God might not disappear and the stream of eternal truth might continue to flow in the world for ages.

The relation between the Guru and the disciple has been there since ages. Sometimes the disciple is in search of the Guru and sometimes the Guru discovers the disciple. The Sadguru Himself is an embodiment of all knowledge and enables the disciple to realise the self. He moulds the disciple in His own image and bestows on him all the virtues and knowledge.

Those were the days when Shri Sadguru Dev Maharaj Ji, the Second Master, had come to Lakki Marwat in the Sadhu's garb for the propagation of satsanga, in accordance with the wishes of Shri Paramhansa Dayal Ji Maharaj, the First Master. Bhagat Sahib Ram Ji informed the Third Master that the Tulsi Krit Ramayana was to be recited that night at his house. The Third Master reached the house of Bhagat Ji with full enthusiasm.

The great souls have old relations. The Second Master was delivering His spiritual discourse, when the Third Master reached there. While the Second Master, with His discerning eyes, recognised the disciple, who was destined to do colossal work in the spiritual field, the Third Master also lost no time in discovering the Sadguru, the bestower of the inner bliss. The ways of Nature are mysterious. Shri Sadguru Dev Maharaj Ji expressed great love on getting the most precious gem (The Third Master), who was to carrying out extensive propagation of spiritualism. On the other hand the Third Master also, on discovering the True Master, developed extreme love for Him and quenched the age-old thirst of His soul. According to the old tradition, He became a true disciple and earned the spiritual wealth of 'Nam-Updesha'.

Shri Anath Dass Ji has beautifully described the relationship between the Guru and the disciple as under:-

(Hindi quote)

The light of the sun, though unable to burn even the softest thing, when its rays are made to pass through a focussing lens, develop the power to burn whatever is placed at the focal point of the lens. Similarly, the temperament of the disciple gets purified with the grace of the Guru. In other words, if the Guru is the sun, the disciple is the focussing lens, who draws the wealth of spiritual knowledge from the Guru and becomes powerful.

This is accomplished only by a true disciple, who can fully satisfy the Master and win His pleasure. In the same way, He entrusted His all at the feet of the Master and earned the spiritual wealth.

After that. He started devoting most of His time to the service and company of Shri Sadguru Dev Ji Maharaj. He was initiated by the Second Master in 1916 A. D. When the Master instructed Him regarding 'Surat-Shabad-Yoga', He experienced a new wave of inner happiness and peace of mind, which He had been long since seeking. Before being initiated, He often said that true happiness was something quite different, and could not be attained through the study of scriptures or performance of customary rituals. As the black bee, which is very fond of the essence in a flower. never feels satisfied by sucking in any quantity of it, similarly, His hunger for the sacred company of the Master and meditation was never appeased. In a strange state of blissful mood. He was ever eager to have the glimpse of the Master.

By that time He had stepped in the stage of youth. He had an immaculate and lucid mind. Even though He possessed a well built beautiful lustrous body, yet He was disinterested in the worldly wealth and bodily comforts. Household life had no attraction for Him. In the full bloom of youth, when everyone is mad after sensual enjoyments, He actually was averse to that life. Although He belonged to an opulent family, where all the worldly comforts could be had on mere asking, He had no inclination for them. The sacred company of the Sadguru worked wonders. As a result of it, He developed sentiments of true love, devotion to God and spiritualism in His mind. His condition was the same, as is that of flint when it is rubbed, or that of iron when it comes in contact with a philosopher's stone. The thought of the mission, for the fulfilment of which He had come to the world, began to grow stronger in Him.

Shri Sadguru Dev Maharaj Ji continued to deliver His spiritual discourses or satsanga at Lakki Marwat for some time and during that period the Third Master bathed Himself in the Treveni (confluence of three rivers) of action. devotion to God and true knowledge, at the feet of the Master and achieved the goal of His life. After that, when the Second Master was about to return to Teri, He, alongwith Mahatma Yogatma Anand Ji and Bhagat Sahib Ram Ji also accompanied Shri Sadguru Dev Maharaj Ji to Teri in March, 1918 A. D. for the Holy 'Darshan' of Shri Paramhansa Dayal Ji (The First Master). When the Third Master appeared before the First Master and bowed to Him, the latter, discerning His highest level of Bhakti observed, "You (The Third Master) have to carry out an extensive work in the spiritual field". The First Master further observed, "When You have turned Your attention to spiritualism, do not pay heed to the world. Make full note of it." Then, Himself, putting the Third Master's hand in that of the Second Master, said, "You will be spiritually benefited by Him alone." He then told the Third Master to repeat the following couplet:-

(Hindi quote)

When the protection of the perfect Master has been accepted with pure heart and full faith, then the God, the prophet and all the Great Souls are realised in the form of the Sadguru.

Param Sant, Shri Kabir Sahib, has also expressed similar views in another form.

(Hindi quote)

When one gets initiated by the Sadguru and is advised to practise 'NAM' or 'Shabad' revealed by the Master, then except the practice of that 'NAM', no other rituals and rites need be observed. Observing of fasts, bathing in the holy rivers or any other recitation and undergoing austerities need not be practised. The 'NAM' given by the Sadguru is like the root of the spiritual tree. When the root is taken care of and is watered regularly, then the leaves, buds, new shoots and the branches of the tree all get watered automatically.

The Third Master faithfully adopted the instructions of Sadguru Dev Maharaj Ji in His life. His mind was already free from the enjoyments of worldly pleasures from the very boyhood, and the instructions of the Sadguru strengthened His sentiments. He gave Himself heart and soul to the achievement of His life's object. He was lost in the waves of Guru-Bhakti and love for His Master surging up in His mind on His return from Teri.

He was hardly twenty or twenty-one years old, when He threw Himself heart and soul in the practice of 'NAM' and meditation, to exercise full control over His mind and senses, in accordance with the instructions of the Master, so as to earn His pleasure. The Second Master was at that time, blessing the people of Tonk, Kulachi, Dera Ismail Khan etc. by His spiritual discourses and on this side, the Third Master was fully engrossed in progressing towards the spiritual realms through meditation. The Great Saints are, no doubt, already Self-realised souls, but even then they adopt such procedures of meditation which they want the commoners to follow. The principles or the rules laid down by the Great Souls show the path to the seekers. He used to meditate for hours together, and His eagerness to meet the Master was ever fresh in His mind. Whenever the Second Master came to Lakki Marwat or any other place nearby, He never missed the opportunity to be with Him in His service for days together and to enjoy the bliss of His 'Darshan'.

His father was already a religious minded man, but now the Third Master started inspiring him on the path of Guru Bhakti. This inspiration influenced him quickly. The Third Master took his father also for the 'Darshan' of the Second Master and got him initiated by Him.

His intention was, that His father should soon surrender his all to the Master and thus come under His (Second Master's) protection. As for Himself, He had inwardly surrendered His all to the Master on the very day of His initiation, but the formal surrender was yet to take place. It was His great desire that if His father also surrendered to the Master, all the household could then be surrendered to the Durbar in its service. Therefore, He often used to incite His father saying, "Father ! You have entered into old age. It would be proper, if you renounce the worldly affairs, adopt Sannyasa at this last stage of life and devote yourself to meditation." Thus, He persuaded His father again and again. This shows that temperamentally He was eager to be free from the worldly ties. His noble persuasion had its desired effect on His father. who surrendered himself to the Second Master just after four or five months of the latter's becoming the spiritual successor to the First Master. Soon after, the former was also given the Sadhu's garb at his request. He served the Durbar faithfully in the Sadhu's garb by the name of Mahatma Purshottam Anand Ji.

The Third Master's innate desire was fulfilled as His father's seeking the protection of the Master had cleared His way. Even if there had been any obstacles, He was not to be afraid of them. He was always drunk with the nectar of 'NAM'. His faith in the Master was on the increase day by day.

Once, when He went to have the 'Darshan' of the Master at a nearby place, the Master casually made the following observations during the satsanga:-

(Hindi quote)

God has thrown the ball of Devotion or Bhakti in the field of world. Among the polo players, only an expert player can carry the ball and not an ordinary one. Similarly, the ball of devotion or Bhakti can also be carried only by an ardent devotee of the Guru. There is no question of caste, creed or sex in it. Whosoever tries for it, can get it. One has to stake one's all to carry this ball of devotion or Bhakti. The dictates of the mind must be resisted to successfully follow the Guru's instructions. To acquire Bhakti, renunciation, service of and love for the Master are essential.

These words created a storm in the mind of the Third Master. He wanted to carry the ball of devotion under all circumstances. He soon made a request to the Master to accept His formal surrender. He had already succeeded in instigating His father to become a Sadhu. His father, having entrusted all his movable and immovable property to the Master, was enjoying the depths of meditation. He had a great desire to surrender all what He had to the Master in the services of the Durbar. Shri Sadguru Dev Maharaj Ji, the Second Master, had observed several times that, He (Third Master) had encouraged His father to become Sadhu with a view to utilising the entire property in the service of the Durbar. The Third Master, thus fulfilled His heart's desire and having surrendered all the property to the Master made His decision of formal surrender a reality. The Master was also pleased to accept His devout devotee.

The Third Master remained with Shri Sadguru Dev Maharaj Ji for some time. Wherever the Master went, He took Him with Himself and granted Him the opportunity of His personal service. The Third Master also obeyed the Second Master fully and devoted Himself to His service so much so that He became entitled to the blessings of the Master. The Master was immensely pleased to see His sense of renunciation and love. During those days the Third Master was neither worried about rest during the day nor sleep at night. It has been recorded in Kathopanishad:-

(Hindi quote)

The Self cannot be realised through intellect or the knowledge of various scriptures etc. He alone can realise it, to whom the Self (or the Guru) is kind. To him alone the Self reveals its real form.

It means that it is with the Guru's grace alone that one can realise one's Self. But to win the Guru's grace it is necessary that one should be an ardent follower of the principles of Bhakti and earn His favour and pleasure by following His instructions faithfully. The author of the Upanishad is of the view, that only he can know God, who is most anxious to meet Him, who has no other desire except for Him, who does not involve his mind in any worldly affairs and leads his life as the Guru ordains. By serving the Master to the latter's entire satisfaction, he wins His grace and love. To abide by the Guru's instructions is the main principle of devotion. The Third Master acted on these lines and proved that the repudiation of the dictates of mind is a must in order to carry out the instructions of the Guru. This alone is the easiest and the best method to attain Guru-Bhakti.

Page 334

SADHU'S GARB

Shri Sadguru Dev Ji Maharaj, the Second Master, desired that He should spread the light of the eternal flame of 'NAM' from place to place. This desire was given a practical shape at Lakki Marwat in 1920 A. D. Having bestowed the Sadhu's garb on some of the deserving devotees, the Master formed a group of Sadhus at Lakki Marwat. A few of them were sent to different places for the propagation of satsanga. He also permitted them to initiate the deserving souls into the secret of 'NAM' for their uplift.

In those very days, the Master bestowed on the Third Master the Sadhu's garb at Lakki Marwat in 1920 A. D. or Samwat 1977 B. K. and gave Him the name of Shri Swami Vairag Anand Ji. The Third Master's heart got filled with love. The Second Master bestowed on Him also the service of conducting 'Satsanga' and initiation. Along with this, He also observed, "Go to Fortsandeman, Baluchistan and Sind to awaken the people there. Do the work of satsanga and initiate the deserving souls in Your own name. Some people will raise an objection to it, but pay no heed to them." Separation from the Master was unbearable for the Third Master, yet to earn the former's pleasure as well as to live by His instructions, He acted as He was directed. He had been permitted to show the path of salvation to the people in His own name, but this made no difference for Him even on acquiring such a high status.

While sending Him to Sind, The Second Master had observed, "The persons, born in Kali-Yoga, are weak enough. They can reach the destination not by virtue of their own efforts but by the grace and kindness of the Sadguru. Therefore, whosoever, seeks initiation into the 'NAM' should be given liberally. Meditation on True 'NAM' never goes waste. It positively bears fruit, whether in a day or in a year or in a longer period. The seed of NAM positively takes root and would take root. Propagate the NAM to one and all. My blessings are with you."

The Third Master set out on the long pilgrimage of spiritual service with the permission of the Second Master. Its real deep import was known to Shri Sadguru Dev Ji alone and therefore, from the very beginning He permitted Him to act that way.

Peculiarity in action was in the foremost with Him. From the very childhood, He had a bewitching nature, coupled with a handsome and well-built body, a strange aura on His face, an attractive smile playing on His lips and a sweet melodious voice. Who could desist from being attracted by this Divine beauty and magnetic appearance ? It appeared as if the Second Master had cast Him (The Third Master) in His own mould. The creator was Himself surprised to see that Divine beauty and that too in a Sadhu's garb. In this dress His shining face looked all the more graceful. Divine splendour was visible on His forehead. Nature has grown a variety of flowers in the garden, but rose, the king of all the flowers, rules the garden, in its own majestic way by attracting one and all. Similarly, the Third Master ruled the garden of human hearts in His peculiar way.

As per instructions from the Second Master, He reached the Railway Station of Ruk via Fort Sandeman and Baluchistan. There He met Bhagat Seth Banna Mal Ji.

The Seth Ji took Him to Lakki where they both stayed at a dharamshala. Firstly, when they reached the dharamshala, the Pandit in charge of it, refused to accommodate them. The Master instructed Bhagat Ji to ask the Pandit to accommodate them only for one night. Bhagat Ji, as desired, managed to arrange for accommodation for that night. The Master immediately started to work for propagation of spiritualism there and Pandit Ji was the first to be initiated by Him. By the night, the deserving souls, were automatically attracted towards Him and feeling helpless, they came there. When that Divine personality advanced His steps in any direction, the magnetic rays emanating from His graceful body, forcefully attracted the people's heart. Then the loveful devotees began to hover round Him like the black bees on the lotus flower.

By the time the next day dawned, Pandit Ji's heart was full of faith and love for the Master as He felt as if he had discovered his lost thing. He requested, "Lord ! This is Your own place. Kindly stay on." At his request and also to quench the thirst of loveful devotees, the stream of satsanga was made to flow there day and night. The devotees started bringing variety of delicious preparations and other things and offered them at His feet. Such offering and the faith of the devotees, put Pandit Ji to a great surprise, because he had not seen till then a Mahatma with such a Divine beauty, who could influence the people so soon. Whatever offering was brought by a devotee, whether that was the bread of maize or barley or sweets. was accepted by Him gladly. He distributed the same among all and felt happy over that. That increased the faith, love and confidence of the people the more. He conquered the devotees' heart by His mere glance. Whosoever came to Him with full faith or got His company, forgot Himself. Pandit Ji's own heart was now full of happiness and as such, what otherwise could he think about others ? After eight days when the Third Master was about to move to some other place, Pandit Ji insistingly said, "Deen Dayal Ji (uplifter of the downtrodden) ! Consider this place as Your own and kindly continue your stay to oblige us." This indicates how much the Pandit had been influenced by His personality. While On the first day he was not prepared to accommodate Him even for the night, at that time he was not prepared to be separated from Him.

The Master had only stepped in Sind at Lakhi. He was yet to carry the light of spiritualism to the whole of Sind. The people of Sind by nature are inclined towards the Sadhu Mahatmas, therefore they adopted the path easily. They, who had been misled by ignorance, became very happy on meeting Him-an embodiment of love. Their age-long thirst had created that occasion. Within a short time the Master established a Satsanga Ashrama in Sind and learnt the Sindhi dialect also. The seed of devotion to the Guru, which had been sown by Him, began to blossom day by day. Hundreds of seekers and devotees began to bathe in the stream of 'NAM-Updesha'. Cosequently His fame spread throughout Sind and the neighbouring areas. Groups of devotees began to arrive from far and near for His 'Darshan' and Satsanga. He usually observed:-

(Hindi quote)

Living beings are born in human form according to the impressions of their actions in the previous births. There is great difference from person to person Some of them are like gems and others like pebbles.

In other words, whosoever in human form, did not make efforts to achieve the object of his life, and did not develop the urge for realising Self or God, was preparing to enter into eighty four lac forms again. The saints have classified such people as pebbles Those who secured the priceless gem of 'NAM' in the sacred company of the saints and practised that, were like gems. The price of a gem is known to the jeweller alone, which is a very precious stone, and as compared to that, what value does a pebble carry ? The real value of this human life is known to the saints alone. They alone enable a man to evaluate this gem. The worldlings waste it like pebbles, in the sensual pleasures and attainment of 'Maya'. The saints observe:-

(Hindi quote)

Two types of destinies can be achieved in this beautiful human body. Either the man gets ensnared in the worldly affairs or releases himself from that snare, and crosses the ocean of mundane existence.

The way to cross the worldly ocean is revealed by the Great Saints of the times. Persons, who have secured the company of the saints are the elevated and deserving souls. These deserving souls alone can evaluate the gem of human form. The Great Saints also observe that a living being should achieve the object of human life and cross this worldly ocean in this very birth.

Thus, the Master was making the Ganges of Satsanga flow and the deserving souls or the devotees were benefiting themselves by bathing in it. He was busy in the propagation of 'NAM' throughout Sind.

Once He went to village Bhain from Lakhi and stayed with Bhagat Kakkumal and Bhagat Phirand Mal Ji, After some time, He got an Ashrama also built there. At night He used to go for meditation daily at a lonely place on the bank of a stream and during the day conducted satsanga. Although a Self-realised Soul, He acted formally for the benefit of the human beings; which the intellect of a layman could hardly comprehend. A devotee, who was in His personal service thought that Shri Sadguru Dev Maharaj Ji took rest (slept) like other people at night, got up in the morning and conducted satsanga. While He always instructed the devotees to meditate regularly, none knew as to when He meditated Himself. He yielded such an influence over the hearts of the devotees that there was no room for any one else to enter. His -personality was so majestic and graceful that people were attracted towards Him automatically. None could understand as to what the reason was. Several times a devotee took the courage to ask Him something, but the moment he was in His presence, he forgot everything.

On the other side, the Master conducted the satsanga work during the day time and at night, when the whole world was asleep, even His own personal attendants also, He used to go out for meditation. Away from the Ashrama, He had prepared a seat for Himself near the dam, where He used to sit for meditation; and returned to the Ashrama before anybody got up, so that none could know about that. The conduct of the Great Saints from the times immemorial is:-

(Hindi quote)

That which is night to all beings, and when the entire world sleeps, the 'Yogi' or the self-controlled one fixing his attention on God, keeps awake. Where all beings are awake, that is the night for the Sage (Muni) who sees everything of the world in its real form.

It is night for those who enjoy the short-lived worldly comforts and pleasures, but it is day for the Yogis who seek God. Such Yogis get absorbed in meditation at a peaceful and lonely place at night. In other words, that which is night for the worldly people, is the day for the Yogis, because during the day, while doing spiritual work, they take rest only for a while. In Ayodhya Kanda of Shri Ramayana, Shri Luxmana, while edifying Gooh (The chieftain of boatmen), observed:-

(Hindi quote)

This world resembles a pitch dark night, due to the darkness of illusion being prevailed throughout. In this dark night (of the world) only the Yogis keep awake, who are free from illusion and are the seekers of Truth and Reality; while all other beings of the world remain absorbed in deep slumber.

Once it so happened that the same devotee got up at night and was surprised not to find the Third Master on the 'Palang' (cot). After looking for Him here and there, he thought to himself that the actions of Great ones were beyond one's intellect, and that the Master must have gone to the house of some devotee to bless Him. While awaiting His return, he again fell asleep. Thus for three or four nights he woke up at night, and did not find Him on the Palang, but on getting up in the morning, he found Him there. There arose a curiosity in his mind as to where does the Master go at night ?

The next day he kept on waking during the night. When the Third Master got up at night to go, he also followed Him quietly. When the Master reached His proper place, he (the devotee) saw that a wooden support (an Aadhari, on which the Yogi takes support while in meditation) was standing erect by the side of His seat. The Third Master sat down on His seat. He closed His eyes in meditation and got absorbed in His inner peace. The devotee also sat down nearby at a hidden place and kept on watching Him. When the Master returned, the devotee saw the 'Aadhari' (wooden support) standing as before. He thought of going near the 'Aadhari' to examine it. When the Master passed by Him, he secretly stepped aside, and after the Master had gone back without seeing him, he went there. The seat was of kusha grass and was covered with a white sheet. The 'Aadhari' was standing quite erect on it. He shook it out of curiosity, but that was immovable like the Sumeru mountain. He examined it from all sides, whether it had been nailed down any where, but it was not. Then he shook it with full force, but could not succeed. He could not lift the 'Aasana' (seat) of kusha grass even by an inch. He bowed to the 'Aasana' and returned. Again and again he looked back to see if the `Aadhari' was still standing. But the 'Aadhari' was busy acting on the Master's command and was awaiting the advent of the night, so that the Master could come and oblige it. The devotee went back to the 'Aasana' and bowed to it again and again and praised the 'Aadhari' in the following words:-

(Hindi quote)

Oh, Aadhari ! You are busy in meditating upon the Lord just like a Yogin. You are fixed up at a place like the immovable Himalayas (this implies the stead-fastness of the mind in its determination to serve the Lord). Although, a lifeless thing, you are teaching a novel lesson of love to all and are also teaching a novel way of being faithful in love.

When that devotee, feeling very much ashamed, returned to the Ashrama, he prostrated in front of the Master. The Master smilingly asked, "Oh, dear one ! Where had you been ?" He bowed again and again and asked forgiveness and said, "Lord ! My mind deceived me. You have always been kind to me and therefore, I ask your forgiveness." The Master observed, "It is not proper to test the Saints. The mind is one's enemy since numerous births. It deceives one at every step and leads him to degradation. It is the mind that does not permit one to follow the path of Devotion. A devotee of the Guru should not be taken in by it. To test the saints is to deceive oneself." The devotee begged pardon once again.

The Master blessed the whole of Sind and Baluchistan by His spiritual discourses while in sadhu's garb, by remaining firm on His path. Besides, He put thousands of persons from Dera Ghazi Khan on the path of devotion. Thousands of seekers became His disciples. He got Ashramas built for the propagation of satsanga, in Sind at the following places:-

(1) Lakhi, Distt. Sukkur, (2) Village Bhain, Distt. Sukkur, (3) Sukkur city, (4) Garela, Distt. Larkana, (5) Godhara, Distt. Larkana, (6) Nasirabad, Distt. Larkana, (7) Vehova, Distt. Dera Ghazi Khan, (8) Mari, Distt. Sukkur.

At these Ashramas, the devotees came daily in the morning and evening to attend satsanga and resorted to meditation also both the times. Some deputed persons looked after the need of the Ashramas with full devotion. At times, the devotees used to request Him to bless them in person there. At their request, He used to go and stay for a few days at each Ashrama to conduct satsanga. Wherever He went, huge crowd attended His discourses. He would continue delivering spiritual discourses in such an enchanting way that the devotees forgot to take their food

even. Devotees, who came from long distances, stayed there for days together. Arrangements for board and lodging at those places were made by the selected devotees. Whatever offerings in the shape of kind or coin, were made by the devotees, all was given for use in langar (Common Kitchen) at 'Chakauri Sant Ashrama', in accordance with the instructions of the Second Master. He laid down such ideals to strengthen the path of Guru Bhakti, as instructed by Lord Krishna to Shri Arjuna in the 3rd chapter of the Gita:-

(Hindi quote)

(3/21 )

Oh, Arjuna ! Whatever the Great ones do, the common people also copy them. Whatever is established by the Great ones, is followed by the common people.

In other words, the Third Master adopted the same principles, which were essential in the path of Guru Bhakti. When he had surrendered His body, mind and wealth to the Master, after being initiated. then everything belonged to the Second Master. To abide by the Second Master's instructions and to live to win His pleasure became the only aim of life for the Third Master. Whatever was offered to Him by His devotees, He offered the same at the feet of the Second Master. He used to say that after entrusting every thing to the Master, one should only devote oneself to Bhakti. Dhani Dharam Das Ji has also said in 'Guru-Mahima':-

(Hindi quote)

One should surrender one's all to the Guru and should devote oneself to Bhakti alone. In other words, one should seek the protection of the Master with full faith and affection. One should remain contented with what the Master gives for one's sustenance.

Sometimes the devotees offered costly dresses and valuable things to the Third Master and insisted on their use by Him, but He used to reply, "Whatever good thing I shall get, I shall offer the same to the Sadguru. You offer those things to Me and I offer them to My Master."

The devotees were highly impressed by these sentiments of faith and service. Whenever, He used to go for the 'Darshan' of the Second Master from Sind, a number of devotees accompanied Him. The Second Master was very much pleased to see their love and faith. The Third Master taught the path of renunciation to His devotees and filled them with the sentiments of indifference to the world and its vices.

From time to time, He came to have 'Darshan' of the Second Master. Once the Second Master, was at Chakbandi and Bhakhrewali. The Third Master went to have His 'Darshan' and requested Him to pay a visit to Sind. Granting the request, the Second Master visited Sind. At His request, the Second Master bestowed Sadhu's garb on a few faithful and deserving souls of Vehova and Sind. The Third Master's devotees were highly rich and opulent people. Even then, He exhorted them to follow the path of simplicity and renunciation. The devotees offered Him very rich and delicious food, but He always liked maize bread and simple vegetables, and ate the same fondly. The devotees, who saw His living at that time, say even today that the Third Master ate maize bread and 'Saag' in the morning and observed, "Eat and see, how delicious they are. Such a taste cannot be had even in most delicious sweets and other eatables. Simple food keeps the mind pure." Therefore, the devotees, by and large, brought simple food for Him to eat.

His faith in and love for the Second Master was of very high order. Once He was at Garela, Distt. Larkana. At Garela, most of His devotees were not only very faithful, but also very rich. One of them Shri Jammiyat Rai, had purchased a car. In the evening, when the latter went for an outing, he also took the Third Master for the same, Who went three or four times with him and then after thinking something He left going in the car. Bhagat Jammiyat Rai, who was very faithfully devoted to Him, asked Him the reason for not going in the car. At first, He did not specify any reason, but on seeing the devotee's deep faith, He replied, "Shri Sadguru Dev Maharaj Ji, the Second Master, goes out either on foot or on horse back and here, I go in car. This does not look proper to Me at all." His sense of truth and fidelity influenced the devotee so much that he requested, "If you kindly permit, l may present this car to Shri Sadguru Dev Maharaj Ji, the Second Master. This car was purchased only a short while ago. However, if you desire a new car can also be purchased."

The Third Master observed, that if something was to be presented to the Master, the same should be new and should not have been used even once. To present such a thing to the Master would be far better. In the end, after tendering the necessary advice, He accompanied the devotee from Larkana to Lahore at his request, where a brand new Dodge car was purchased and sent to the Ashrama at Pagala in Distt. Gujranwala, where the Second Master was at that time.

This took place in 1933 A. D. The Second Master had then gone to Sant Ashrama, Pagala, to bless the devotees there by His 'Darshan' as well as through His spiritual discourses. When the Third Master and Bhagat Jammiyat Rai reached there with the car, The Second Master observed, that He did not need the same and that He enjoyed walking on foot. However, the Second Master had to accept the car in view of the great faith and affection of the Third Master and Bhagat Ji. Bhagat Harnam Singh Ji (later, Mahatma Puran Shardha Anand Ji) knew driving. Therefore, he took the Second Master for the evening stroll in the car. The Third Master, Bhagat Ji and all other devotees, felt very happy on seeing the Second Master seated in the car.

From there, the Third Master was to return to Sind with the permission of the Second Master, for spiritual work. Therefore, Bhagat Ji also desired to go back with Him to Garela (Sind). There, the Third Master got busy in delivering spiritual discourses to the devotees. Sant Rajjab Das Ji says:-

(Hindi quote)

The saints, the stream and the clouds move like a bird. Wherever these three go, they make the atmosphere cool and calm.

The devotees of the Third Master had utmost faith in Him. To His such deserving souls, who were involved in the worldly affairs, but had keen desire for spiritual enlightenment as well, He went Himself to guide them on the right path. One of them w as Bhagat Hazari Mal (now Mahatma Param Vivek Anand Ji).

The Third Master was delivering spiritual discourses at Bichanji. There was a village, Bhirkan, at a distance of about five or six miles from there, where people used to go and return on foot. The means of communications were not so easy then. In fact there was no arrangement for any type of conveyance. One devotee used to walk to that village daily for some work. The Master informed that devotee about His desire to accompany him, who prayed, "Lord, it is summer season. The earth is very hot. You will be put to much inconvenience by walking on foot. It would be better if you kindly postpone this visit to some other time." The Third Master replied that the thought to visit that village had arisen because of some urgent work. Therefore, He was to reach there anyhow. The devotee did not understand the hidden significance of that and kept quiet. So, the Third Master reached village Bhirkan along with that devotee.

On reaching Bhirkan, He went straight to a school, where students were busy in their studies. He threw a glance on all the boys in the school and on seeing Bhagat Hazari Mal, who was a student of seventh class, observed, "This boy seems to be pure of heart and will be of much use to us." He called Bhagat Hazari Mal near Him and talked something to Him. All the students of the school were surprised to see as to what had happened to Bhagat Hazari Mal, because on meeting The Third Master, his eyes became full of a strange ecstasy. He instantaneously, became a black-bee of the lotus feet of the Third Master, Who initiated him and having told him the address of the Ashrama, returned. On returning from there, the devotee, who had accompanied the Third Master, said, "Lord ! If you had stayed on here and not gone to Bhirkan, thousands of people would have attended your satsanga and the day would have yielded fruit, but by going to village Bhirkan, the day has been wasted." The Third Master replied, "Dear one ! you are talking of one day, but the aim of My visit to Sind has been fulfilled today. In future when this boy will start working on the spiritual path, he will do good to many." On hearing this, the devotee fell at His feet and asked forgiveness saying, "You alone know as to what is going to happen in future. Kindly forgive my mistake." Afterwards when the interest and devotion of Bhagat Hazari Mal Ji increased, he talked about the Guru's teachings to an old man, who lived there and who was very much respected. The old man sarcastically remarked, "Have you been initiated by Him, who bestows the inner light within the time that one takes to ride a horse ?" That old man though ridiculed Bhagat Ji, yet how wonderful that was, that the Master bestowed knowledge to free a person from the snares of illusion within such a short time, that the example of the same was not easily available.

Bhagat Hazari Mal Ji, once, went to Lakhi for the 'Darshan' of the Third Master and narrated his talk with the old man to Him. He smilingly observed, "I have to look to the Divine order and not to Baba Ji. He has to do his work and I have to mind mine."

The Great ones can peep through the future. They make their souls march on the path of salvation.

How wonderful it is, that to realise that God, to reach Whom the Yogis, the Rishis and the Munis resort to severe spiritual practices and even then the realisation is not so easy, the same assuming the garb of a saint, Himself goes in search of the seekers !

Bhagat Hazari Mal Ji (Mahatma Param Vivek Anand Ji) tells that in 1936 A.D. he suffered from the disease of tuberculosis and that he was admitted in T.B. Hospital. He remained there under treatment for seven months but in vain.

(Hindi quote)

As the treatment progressed, so did the disease.

The doctors informed him that his disease had reached the third stage and that the same had become incurable. Bhagat Hazari Mal Ji thought that since there was no hope of survival, he should pass his last days in the service of the Master. From the T. B. Hospital he went straight to the Ashrama at Lakhi and started rendering service there. One day he thought that if he could have the sacred 'Darshan' of the Master, before death, that would be a great luck. At that time the Third Master was at Nasirabad and the satsanga work had much increased there. But when the Third Master received Bhagat Hazari Mal's letter, He sent Mahatma Anmol Dharam Anand Ji to Lakhi to bring him to Nasirabad.

When Mahatma Anmol Dharam Anand Ji reached Lakhi Ashrama, he saw that Bhagat Hazari Mal was having 103 temperature and there was no conveyance available to reach the railway station. When Mahatma Ji gave the Master's message to Bhagat Hazari Mal Ji' the latter's happiness knew no bounds. He forgot all about his fever and got ready to accompany Mahatma Ji. The railway station Ruk was at a distance of about five miles from there and the train was to arrive there short]y. They covered the distance of five miles almost running and caught the train. The devotees of Lakhi had forbidden Bhagat Ji to go in that condition, lest his condition might worsen on the way. But Bhagat Ji did not listen to any one. When he reached the station, the temperature went down automatically and all were surprised at it. That temperature, which could not go down despite long treatment by the doctors went down that day and after some days the disease also disappeared. Bhagat Ji was totally cured. Dr. Bodh Raj Ji, who had treated him, met him every now and then and while praising the Third Master, said that where the doctors failed, the blessings of the Master worked wonders.

Bhagat Hazari Mal Ji, then surrendered himself at the lotus feet of the Master and began to serve the Durbar whole-heartedly. Later on, The Third Master blessed him with the Sadhu's garb and named him, "Mahatma Param Vivek Anand Ji." Even now he is serving the Durbar day and night, with full faith and devotion.

Thus, the Third Master spread the light of 'NAM' throughout Sind from one corner to another. Since He was propagating the 'NAM' in His own name, in accordance with the instructions of the Master, His Photograph was installed in the house of every devotee throughout Sind. Other Mahatmas, who had been sent out to other places for satsanga and propagation of 'NAM' by the Second Master, were doing so in the name of the Second Master. During their visits to Sind some of the Mahatmas saw that the Third Master was propagating the 'NAM' and initiating devotees in His own name and was getting His own Photograph worshipped. There arose some doubt in their mind.

Once Mahatma Dharmatma Anand Ji who could not contain that doubt any longer, narrated all what he had seen at Sind, to the Second Master. Shri Sadguru Dev Maharaj Ji observed, "He is doing everything according to My instructions. None should have any doubt about it. Who has the power to do so without the necessary instructions ?" The Mahatma begged to be excused. Afterwards, when he also saw the growing grace of the Third Master, the said Mahatma started serving the former with full love and faith. Mahatma Dharmatma Anand Ji, thus served the Durbar till his last breath.

The Second Master paid a visit to Sind at the request of the Third Master. There the devotees of Sind made a request to the Second Master to bestow His own Photograph for worship there. The Third Master, at that time, was in His personal service. Replying the request of the devotees, the Second Master, pointing towards the Third Master, observed, "Whatever Photograph you have, is proper." In other words, He indicated that the Third Master was perfect and that there was no difference between Him and the latter.

The Third Master displayed His superhuman powers while in Sadhu's garb. Whosoever came in His inspiring company, forgot himself. None could comprehend at that time whether He had been formally declared the spiritual successor of the Second Master. Since His birth He was a reincarnation of Paramhansa. How strange, that while He Himself was always eager to have the 'Darshan' of His own Preceptor-The Second Master; the seekers and devotees of Sind craved for His 'Darshan' ! He made the devotees drink such an intoxicant of loveful devotion, that they became overwhelmed with the inner joy. Often, highly placed persons were seen running after Him. On seeing them so eager for His Darshan' the common people (who were not yet on the path), were surprised as to what super. human power He yielded which attracted them automatically and none remained in his own senses. Those who were mad after Him, did not care for the worldly respect or disrespect. People, out of love and respect, called Him a magician also. It was no exaggeration as He really wielded such a magic of loveful devotion on the people that they, having lost themselves in that peculiar intoxication, desired to continue to be in the same state of mind. That inner pleasure, which the recluses, persons with super-natural powers, Yogis and 'Tapasvis' seek through severe practices and which they do not get even then, was acquired by His devotees through His 'Darshan' alone. This characteristic of His had its impact on the devotees till the end. Whosoever, saw His graceful face and to whomsoever He talked once or twice, forgot Himself, and was dyed in the hue of loveful devotion.

His fame had widely spread in the areas around Sind, because He carried the message of devotion to every town and village through His extensive tours. Having heard about His fame, Seth Tara Chand, a resident of Shikarpur (Sind) came for His 'Darshan'. He became one of His most faithful devotees. He had a large business concern, which had its branch at Quetta (Baluchistan) also. Seth Ji had built a few residential 'kothis' at Quetta. Whenever, Seth Ji went to Quetta, he prayed to the Master to visit that place to bless the people there with His inspiring satsanga. On Seth Ji's request, the Master visited Quetta several times. There He benefited a number of people by His satsanga and initiated them into the path of Devotion. People became His devotees in large number.

Amongst those devotees, one Khan Sahib, Kaikabad Ji (Parsi) and his daughter, Parveen, had great faith in Him. Khan Sahib was the political agent of the British and thus enjoyed a high status. Whenever the Master visited Quetta, Khan Sahib along with his daughter accorded Him warm reception at the railway station and took Him to his house. So long as the Master stayed at Quetta, he took Him for an evening stroll daily in his car and thus benefited himself and his family by the Master's 'Darshan' . When the latter left Quetta, Khan Sahib came to see Him off at the railway station.

Once when the Master was to leave Quetta for some other place, Khan Sahib was very busy in an important official work and hence he could not reach the railway station in time. But he was quite restless in his mind and therefore, he left that work incomplete and hastily came to the station. Khan Sahib had hardly reached the station that the train whistled to move onward. Khan Sahib enthusiastically ran towards the compartment, in which the Master was seated. As the guard saw him running, he stopped the train and Khan Sahib was able to reach Him. Khan Sahib bowed to Him, touched His feet and got himself blessed. The people, on seeing Khan Sahib running on the platform, got highly surprised as to why a person of such a high status was running like an ordinary man. At that time Khan Sahib took notice of none. How could he think of any one or anything else when he was parting with Him, Who had bestowed on him the inner peace and Who was his spiritual Master ? Khan Sahib's only desire at that time was to touch the feet of the Master and have His blessings.

The fact is, that a true devotee has no other attachment than that of his own Master. He feels so much overwhelmed with the love for the Master that he considers all worldly respect and disrespect, gain and loss, false as compared to the inner peace and true love. Khan Sahib was also dyed in the same hue of true love, which the people could easily see manifest in him. In order to cool down the mental restlessness of Khan Sahib, the Third Master made two or three observations in the compartment. Khan Sahib touched His feet, benefited himself by His 'Darshan' for a few moments and also heard a few soothing words from the Master's lips; and thus, managed to quench his spiritual thirst. After that the train departed and Khan Sahib returned to his work.

The Third Master returned to Sind. There He set His heart on carrying the spiritual light from village to village. He sent a request to the Second Master at 'Chakauri Sant Ashrama' to pay a visit once again to Sind. At His request, the Second Master paid His last visit to Lakhi (Sind) in 1934 A.D. For the propagation of spiritual work, the Second Master had already permitted the Third Master to initiate the people in the latter's own name. Now He started indicating the same to one and all. The Second Master was staying in a room on the first floor of the Ashrama at Lakhi and used to give His 'Darshan' to the devotees by coming down only once a week. After blessing the congregation with His 'Darshan' for a short while, He used to go out for a walk. Devotees would come for his 'Darshan' from far off places. One day the whole congregation of devotees requested the Second Master to deliver a spiritual discourse Himself. The Second Master smilingly observed, "In the worldly affairs, you must have noticed that one, whose son becomes grown up and capable of handling the father's work, entrusts his whole work to his son and becomes care-free himself. Now this dear disciple of Mine (pointing towards the Third Master) has become able in all respects. He will now deliver spiritual discourses to You and l will take rest. Whosoever will listen to Him and practically follow His instructions, will be entitled to My blessings."

None could understand the real import of the words of the Great Master, as to which kind of rest He was referring to. Only when the Second Master renounced His mortal frame in 1936 A.D, the devotees could understand the same. In Sind the Second Master celebrated the festival of Deepawali in the year 1934 A. D. Thereafter He returned to 'Chakauri Sant Ashrama', delivering spiritual discourses to the people on His way back and initiating them into the path of devotion. After the Deepawali festival of 1934 A.D., the Second Master called all the Sadhus of the Sampardaya (line) to 'Chakauri Sant Ashrama' and announced there the name of His spiritual successor. He referred to the Third Master as His spiritual successor in the presence of all of them. The same has been described in detail in the foregoing chapter.

ln January 1936 A.D., the Second Master was at Delhi. He called the Third Master there from Sind according to His own wishes. On the Third Master's arrival there, talks continued for two or three days in loneliness between the two. After two days the Second Master said to Mahatma Sat Vichar Anand Ji, who was present there. " He (pointing towards Shri Swami Vairag Anand Ji Maharaj) will be My spiritual successor. Reveal this decision to all the Mahatmas, Bais and the whole congregation of devotees of the Durbar at the proper time in consultation with Him (The Third Master). Obey Him in every way. Although I have given sufficient indications with regard to Him in the presence of all the Mahatmas, Bais and others at 'Chakauri Sant Ashrama', yet you have to declare it openly in the presence of all, while conveying My blessings to all."

Mahatma Sat Vichar Anand Ji prostrated at the feet of the Second Master and prayed, "Lord. forgive all the mistakes, committed by us-ignorant ones." The Second Master, while conferring His blessings, observed, "I am very much pleased with your faithfulness. You are serving the Durbar faithfully. Continue to do the same."

Page 355

SPIRITUAL SUCCESSION

Considering the Third Master a perfect embodiment of all virtues and the possessor of the highest spiritual stage, the Second Master conferred on Him all the spiritual powers and became carefree Himself. After that the Second Master, at Nangli Sahib, left for his heavenly abode on 9th April, 1936 A.D. or 28th Chet, Samwat 1993 B.K., as mentioned in the foregoing chapter.

Two months & 24 days after the sad event, Mahatma Sat Vichar Anand Ji was the first to read-out the 'Hukam Nama' at 'Chakauri Sant Ashrama' to the congregation of the devotees. Then, according to the old traditions, Shri Swami Vairag Anand Maharaj Ji was given the 'Raj Tilk' as the Third Master of the Sampardaya (system) on 3rd July, 1936 A. D. or 20th Asaarh, Samwat 1993 B. K. the auspicious Friday of Asaarh Shudi Chaudash. After that. Aarti Puja was performed, and that very day Bhandara (community free langar) was arranged in the sacred memory of the Second Master. The next day, on 21st Asaarh, 1993 B. K. or 4th July, 1936 A. D. (Saturday)-Asaarh Shudi pooranmashi, the festival of Vyas Pooja was celebrated.

The restlessness of the hearts of the devotees was beyond description until the Third Master ascended the throne of spirituality. On the one hand the devotees were weeping in the memory of the Second Master, and on the other hand, having no definite idea about their future support, they thought themselves in the midst of a storm. The Third Master also spent that interim time at Shri Nangli Sahib. Since He Himself remained very much grief-stricken out of His deep love for the Second Master, none could understand as to who was to be the successor. Therefore, the moment the Third Master ascended the throne, the restless minds of the devotees became cool and calm. Now that they had found a strong support, there appeared a new ray of hope in the minds of all the devotees.

After having ascended the spiritual throne, the Third Master widened the scope of satsanga and initiation. During the first two years He toured the Punjab and Sind. The festival of 'Vyas-Puja' was celebrated at 'Chakauri Sant Ashrams' and thereafter the Master again returned to the Punjab. During this period He visited every Ashrams in the Punjab. How fortunate were those places where the Almighty came from the 'Anami Lok' (unknown country) in the form of a Saint to sanctify them.

How curious are the ways of the Great Souls that Shri Paramhansa Dayal Ji Maharaj, the First Master, Who was born in Bihar, made Teri in N.W.F.P. the centre of His spiritual discourses. The same town of N.W.F.P. became the birth place of the Second Master. Again, the Second Master, having been born at Teri, made Lakki Marwat the centre of His spiritual preachings. At the same town Lakki Marwat were born the two Great Personalities, the Third and the Fourth Masters. The Second Master again, made the Punjab the centre of His spiritual activities and the Third Master also remained there for some time. In the same Punjab was born the Fifth Master, Shri Hazur Sadguru Dev Maharaj Ji.

The Third Master worked day and night and fully implemented the orders of the Second Master. From 1936 A. D. to 1939 A. D., He toured the Punjab, Sind, N. W. F. P. and U.P., wherever the Ashramas of the Sampardaya were, at the request of the Mahatmas, who were conducting the satsanga work and the devotees of those places. These requests were from Teri, Dera Ismail Khan ( in N. W. F. P. ), Lakhi, Garela, Godhara and Nasirabad (in Sind); 'Chakauri Sant Ashrams', Bhabara, Peepal Bhutta, Pagala, Bhureaki, Gandhowal, Dela Chattha, Harnoli, Multan, Vehowa; Kotli, Mohammed Saddique, Gondal etc. (in west punjab). He fulfilled the desires of all by giving His valuable time there. Now all these places have remained in West Pakistan.

Once the Third Master was present at Nasirabad. After some time He ordered Mahatma Param Vivek Anand Ji to go to Jhampir Distt. Karachi (Sind) for the propagation of satsanga there. Mahatma Ji went as per instructions of the Master. Thereafter the Master, on His way back from Karachi, at the request of Mahatma Param Vivek Anand Ji, stayed for two days at Jhampir. Satsanga was held at night. A large number of devotees turned up. While addressing the congregation, the Master observed:-

"Oh Gurumukhs ! As water has no colour of its own; whatever colour you put into it, the same is assumed by it. If you put yellow colour into water, the colour of the water will become yellow and by putting red colour, it will become red. Similarly, mind has no shape or colour of its own. It also assumes the same shape or colour, which is given to it. The mind becomes polluted in bad company, and pure in good company. When the love of God resides in mind, the works of this and the other world are easily fulfilled. As every one desires that all his work should be well accomplished, he should try to purify his mind by regularly attending the satsanga. Mind is purified by the Name of God, which one comes to know in satsanga. The Saints have enjoined that ,NAM' abides in satsanga, in the following words:-

(Hindi quote)

(Gurbani)

In reality the satsanga is that where only the true 'NAM' is dealt with. Oh, Nanak ! The Divine orders are that only one 'NAM' should be recited and that 'NAM' is revealed by the Sadguru alone.

By listening to satsanga there arises an urge in one's mind to get initiated into NAM'. When the urge increases, Nature also helps and he comes in contact with the Sadguru. A fortunate devotee after getting the NAM' from the Sadguru, practises it and gets released from the cycle of births and deaths and thus acquires true happiness. This is the true aim of human life."

After the congregation of devotees had left, the Master asked Mahatma Param Vivek Anand Ji (then in Bhagat's robes), "Is satsanga held here every day ?" Mahatma Ji replied, "Lord ! No satsanga is held here daily." He observed, "Does it deserve to be called a city, where no satsanga is held ! You must start the satsanga work here." Mahatma Ji said that he did not know how to conduct satsanga: however, he had faith that the Master, who had asked him to do it, would also grant him the necessary power and knowledge to carry on the same.

Mahatma Ji accordingly talked to a few people of that town about starting the satsanga. They replied that earlier many literate Mahatmas had made efforts to start satsanga there, but had failed. That land was rocky and the hearts of the people were also made of stone. Mahatma Ji narrated all that to the Master. The Master observed, "Precious stones like rubies and diamonds remain buried under the rocks and their origin is also from the stones, but they are extracted and secured only through hard labour." The Master then left for some other place.

After the Master had left that place, the work of satsanga was started as per His instructions. On hearing the fame of the Durbar slowly and slowly the deserving souls started coming there, after pushing away the stones of attachment and illusion. The long and short of it is that the seekers by and by started coming to satsanga. Within a short time the number of devotees increased and satsanga work started on firm footings. An Ashrama was built for the devotees, where hundreds of devotees started benefiting themselves. The people of Jhampir remarked, 'that the work, which could not be done earlier by anybody, was accomplished by the mere hint of the Master. Doubtlessly Shri Sadguru Dev Maharaj Ji had matchless power. Many people of Jhampir city and the neighbouring area surrendered themselves to the Master and while serving Him, they were blessed with Sadhu's garb also. Mahatma Amar Satya Anand Ji and Mahatma Amar Sukh Anand Ji were notable among them. While serving the Durbar devotedly, they put a number of people on the spiritual path.

The Master was the knower of the Three Worlds. He had foretold that through hard work precious stones could be taken out of the mountains. He knew His deserving souls and that the occasion was created for uniting them with Himself. That alone was His aim in getting the satsanga work started at Jhampir. None can understand the working of the minds of the Great Ones.

The Master, then reached Hakkal, Distt. Jammu, on 14th May, 1939 A. D. After blessing the deserving souls there with His nectarean sermons for a couple of days, He left for Srinagar. He journeyed by car, which was followed by a bus carrying the Mahatmas. He had hardly covered a distance of about fifteen to twenty miles from Jammu, when the axle of His car suddenly broke. There was no other go but to send the car back to Jammu for repairs. The Master then travelled by the same bus which was carrying the Mahatmas, up to village Katra, where His halt was only for a short period of three days. During His stay, He benefited the people with His spiritual discourses. Village Katra is situated on the road that leads to Vaishno Devi and in those days quite a large number of pilgrims had halted there on their way to Vaishno Devi. They all attended the satsanga constantly and benefited themselves by His spiritual discourses. The charm and dignity of His majestic appearance fascinated the audience very much. They all thought themselves fortunate for having got an opportunity to listen to Him and admitted that the saints came to this mundane plane only to guide the people to the right path. Many of the pilgrims sought initiation into the technique of 'NAM'.

After three days the car, duly repaired, arrived from Jammu and the benevolent Master continued His journey by car. From Katra, He reached 'Lake Vairinag' breaking journey on the way at Bataut and Kud for one night at each place. Lake Vairinag is the source of river Jhelum. Showing all the worth-seeing places there to the Mahatmas, He reached 'Anant Naag'. In Kashmiri parlance 'Naag' means a spring or fountain, therefore most of the places there carry the suffix 'Naag'. At 'Anant Naag' the Master delivered spiritual discourses for two or three days. During this short period, He once went to Pahlgam in the day lime and returned to Anant Naag at night. A few lucky souls at this place became His disciples. They requested Him to prolong His stay there for a few days more. The Master obliged them with His stay for two days and then proceeded to Srinagar.

At Srinagar, the ruler of Kashmir, Maharaja Harisingh had a number of bungalows built in Badami Bagh. Mahatma Sat Vichar Anand Ji and Mahatma Yog Parkash Anand Ji went to the palace of the Maharaja, but since he was out of station, they met his secretary, who was well known for his credulity and reverence for the saints. He came with the Mahatmas for the Master's 'Darshan' and felt blessed on getting such a privilege. The secretary allotted one bungalow for His stay there and provided all necessary facilities. Arrangements for the Master's stay were made at the upper storey of the bungalow, and all the rest were accommodated in the ground floor. The secretary also made full arrangements for their boarding on behalf of the state Govt., and engaged four Brahmins to cook the meals.

Daily at night satsanga was held. The secretary would bring with him other dignitaries also to listen to the Master and enjoy His Holy 'Darshan'. They all benefited themselves by His spiritual discourses. Without any reservation, they eulogised the Master and some of them even got themselves initiated into the technique of 'NAM'. Many Brahmins extended invitation to Shri Sadguru Dev Maharaj Ji to sanctify their houses with His presence, but He would smilingly tell them to enjoy His company there alone.

Once a group of Brahmins pressed Him hard to accept their invitation and sanctify their home. Keeping in view their utmost credulity and affection, Shri Sadguru Dev Maharaj Ji accepted the invitation and went to their place alongwith His devotees. The eatables were all cooked in sweet oil. When they served the meals, they felt so ecstatic that they poured hot sweet oil over the vegetables. Everybody enjoyed the meals. The Master stayed there for two or three hours and then returned to the bungalow.

At night when the Brahmins came to attend the satsanga, one of the devotees casually asked them the rate of ghee there, saying that they (the Brahmins) had over saturated the vegetables in ghee that morning. They replied that it was customary with them to make all preparations in sweet oil, and as such, they had used oil only in their preparation and also poured oil on the vegetables that morning. This gave a surprise to them all, as none of them (the guests) could make out whether it was ghee or oil used in the preparations. This fact was made known to the Master also, who said, "This goes to prove the peculiar characteristic and speciality of utmost faithfulness, reverence and love. Had they used water even in place of oil today, even then that would have gone undetected. Only utmost faith and reverence are agreeable to and liked by the saints." Thus, the Master Himself praised their faith and reverence.

The Master stayed at Srinagar for about three weeks. The secretary took the Master alongwith the Mahatmas for a round to show them the most important places, such as Chashma Shahi, Nishat Bagh, Shalimar garden, Harven Lake, Dull Lake etc., and benefited himself with the casual remarks and enchanting countenance of the Master.

Once the Master went to Pir Panchal mountain for a stroll. He was accompanied by the Mahatmas. It was summer season. Even then, several cliffs of the mountains were covered with snow. Melted snow was flowing down in the shape of small rivulets from the mountains to the valleys. The Master encamped near the Pir Panchal mountain and addressed the Mahatmas and the Bhagats, "Do you see the form of water on the mountain cliffs ? How it has changed into rivulets ? Wherefrom this water comes and where does it go ? Snow is a condensed form of water. When this snow melts to form small rivulets, its water is very pure. These rivulets, while coming down the mountains get together and go by the name of a stream. When the stream flows into the plains, sand and dust get mixed with it and make it dirty. Thus, the stream passing through the rocks, stones, and sandy dunes for hundreds of miles, falls into the ocean. It takes rest by merging itself (when it loses its separate entity) with the water of the fathomless ocean and once again it appears quite pure. But a stream, which does not run towards the oceans, is controlled through a dam and is converted into rivulets and canals. That water cannot merge with the ocean. Similarly the soul is a part of God. But when the soul takes birth in a human form, illusion casts its veils on it. That man, who with the grace of the Master, crosses the illusory obstacles to be one with God, gets peace after realising God, But a human being, who is inclined towards illusion, and gets attached to it, remains restless and miserable for innumerable. births. Therefore, it behoves every human being that while keeping his target in view, he should make all efforts in accordance with the instructions of Sadguru to reach his destination." Having made these observations and after moving in those areas for some time, the Master returned from there.

The sewadars, (attendants), who had come with Him, went to roam in the mountains once or twice and saw the beautiful scenes. A few Mahatmas caught sufficient cold there and they became somewhat ill. Two or three Mahatmas recovered soon, but Mahatma Santosh Anand Ji grew very ill. On the 15th June 1939 A. D. the Master left Srinagar for ,Chakauri Sant Ashrama.' He visited Gulmarg and Khilmarg on His way to Baramula, where He reached at night and stayed there for three days. He then proceeded to Kohmari via Dumel, and reached there on 19th June 1939 A. D. There at Kohmari, Mahatma Dharmatma Anand Ji used to conduct the satsanga work, and he learnt about the arrival of Shri Sadguru Dev Maharaj Ji only two days earlier. Mahatma Ji, alongwith a large number of devotees from Rawalpindi, was waiting on the road side for the arrival of the Master, and the devotees had also made adequate arrangements for the meals and short repose for the Master and the party. Though the devotees from Rawalpindi requested a lot to the Master to break journey there for a ;couple of days, but since the festival of Vyas Puja was at hand, their request was not granted. The Master however, told them that He would fulfil their desire at some other occasion. He animated them to accompany Him to 'Chakauri Sant Ashrama'. Some of the devotees, as they were, got into the bus accompanying Him to 'Chakauri Sant Ashrama.' Thus, the Master returned to the Ashrama, after a month, on 24th June 1939 A. D., blessing the people on His way.

The festival of Vyas Puja was to be celebrated there. Mahatma Santosh Anand Ji's condition was very critical. One or two days before the Vyas Puja, when there was no hope of his survival, Mahatma Satgur Sewa Anand Ji requested the Master at night to give 'Darshan' to Mahatma Ji. The Master was at that time in the room on the first floor of 'Chakauri Sant Ashrama'. He came down and gave 'Darshan' to Mahatma Ji. Mahatma Ji, shiveringly, said these words, "I have still a desire to serve." The Master observed, - You are recovering. You have surely to serve after recovery." All were surprised to see that when his survival was difficult, how would he serve ? The Master went upstairs. Mahatma Ji's condition remained critical during the whole night. As the day dawned, he felt a little better and gradually recovered. Even today he is serving the Durbar most devotedly.

After celebrating the festival of Vyas Puja at 'Chakauri Sant Ashrams', the Third Master went to Garela ( Sind ) where the Deepawali festival was to be celebrated. From there He went to Dela Chattha in Distt. Gujranwala in the last week of October 1939 A. D. Many devotees of the Punjab came there for His `Darshan.' After staying there for a few days, the Master left for Shri Anandpur. At Dela Chattha, He had sent for some commodities and utensils etc. for use in the kitchen, and tents and some beddings for the devotees, from 'Chakauri Sant Ashrams'. Instead of sending all these goods back to 'Chakauri Sant Ashrams', the Master desired to carry them with him to Shri Anandpur. Mahatma Akhand Parkash Anand Ji, prayed to the Master, "Lord ! What is the need of carrying this luggage to Shri Anandpur ? Much labour would be involved in carrying that to Shri Anandpur and then in bringing back the same. The needs of Shri Anandpur would be fulfilled by getting things from that side." The Master replied, "Who has to return here ? Carry all this with you. Besides this, if some more goods are lying with them (at Chakauri Sant Ashrama), the same should also be sent to Shri Anandpur."

As per His wishes, the entire luggage was carried to Shri Anandpur. On the way to Shri Anandpur, at Gwalior in Park Hotel, in the evening, the Master revealed to Mahatma Roshan Anand Ji, in seclusion, 'Whole of the world and especially our country is passing through a great turmoil, therefore I would not go back to the Punjab, and would like to keep you also at Shri Anandpur. Now onwards, you need not go out for satsanga." Mahatma Ji most humbly replied, "Bhagwan ! Whatever work (Sewa) is entrusted to me, I shall gladly undertake that."

On reaching Shri Anandpur, the entire luggage was put to use. Shri Sadguru Dev Maharaj Ji, disclosed His wish to the residents of Shri Anandpur that a lot of work had to be done there. Therefore so long as they all would not stay there permanently, the work would not be completed. But the Master, although knowing it, did not indicate anything to anyone about the partition of the country, which was to take place later on. In 1947 A. D., when the country was partitioned, all realised as to why the Master had asked them to carry everything to Shri Anandpur. The secrets of Nature are known only to the Masters of the Nature-Shri Sadguru Dev Maharaj Ji.

AT SHRI ANANDPUR

The land of Shri Anandpur had made piteous appeals to the Master to come there. In response to that call, the Master came there to sanctify the land with His grace and love. Two or three years after the accession to the spiritual

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Gaddi at 'Chakauri Sant Ashrams', the Master, all at once, thought of making His stay permanent at Shri Anandpur. On one side Shri Anandpur was restless because of its thirst for the Master's love and on the other side, the ties of love of Sind were binding the Master. He celebrated the festival of Deepawali of 1939 A. D. in Sind. This was His last Deepawali there. He had a letter written to Shri Anandpur that immediately after the Deepawali He would reach there. The residents of Shri Anandpur and every particle of the land there were overwhelmed with joy. Whenever and wherever the Great ones set their feet, that time is of greater importance than that of the festival itself. Because:-

(Hindi quote)

The saints celebrate the festival of Deepawali daily in the 'Sat Loka' (a higher spiritual plane). All other proposals are of 'Kaal' and mean nothing except raising dust unnecessarily.

In that very land of Shri Anandpur, the golden words of the Second Master were imprinted everywhere. To make those words a reality and to teach the lesson of love, renunciation and service, The Third Master came there in November, 1939 A. D. The devotees were immensely pleased on His arrival there. The rocks, trees and leaves also sang the song of welcome. The destiny of the land, which had remained deserted for ages, was full of thick jungles, and was thirsty for the love of the Master, was to be awakened now.

The first festival of Shri Guru Puja was celebrated there in 1940 A. D. Groups of devotees came there from N. W. F. P., the Punjab, Sind, U. P. etc. The Master addressed them on the auspicious occasion of the festival:-

(Hindi quote)

Being involved in the worldly affairs, many lives of ours have been wasted in separation from Thee, Oh Lord ! May this life be dedicated to Thee alone.

The Master said, "You have devoted innumerable births in the service of 'Kaal and Maya', but all these lives have gone a waste. Now try to devote at least one birth-the present life, in the service and company of the Saints and see the result for yourself."

(Hindi quote)

(Shri Kabir)

This body is a poisonous creeper and the Guru is the store-house of nectar. Even if one has to give away one's head to get the Guru, one should consider it the most profitable bargain.

Continuing His discourse further, He said, "If 'Maya' could afford peace of mind to anybody, the saints would not have bothered so much. And had the loss incurred by an individual through his indulgence in -Maya' also been negligible, even then they would not have minded the same. But the fact is that this deception caused by 'Maya' has occupied the minds of the worldlings since lives together, which urges the saints to warn them.

It is only due to the good deeds of one performed in crores of lives, that the union with the Guru has been possible. And if such a rare chance of accumulating the wealth of Bhakti, is also wasted in vain pursuits, it is more than regrettable. Dhani Dharam Das ji has also said:-

(Hindi quote)

Due to the influence of Bhakti the restlessness and the other vexations of Dharam Das have disappeared; but this happened after the union with Sadguru Shri Kabir Sahib. Such a union is possible after the accumulation of virtuous deeds in crores of lives.

He continued further:-

"I do not advocate for the renouncement of your wealth, property and family, but I wish to free you from their attachment, because this attachment alone is the source of misery. In return for them, I wish to bestow upon you the treasure of devotion, peace and happiness. Whosoever, relegated his burden to the Master, the Master takes up full responsibility for him. Ask an opulent man whether he is happy ? Riches have neither provided happiness to anyone so far nor will they do so in future. Now what do you want, Bhakti, or wealth ?"

All present there expressed their desire for Bhakti. The Master observed that whosoever wanted Bhakti, should have to abide by His instructions. If all were keen to attain Bhakti, then His efforts were rewarded:-

Again He observed:-

"Gurumukhs should not be taken in by the mind and illusion. From illusion and attachment to one's family, one will get only what they possess. They have nothing to give except misery and anxiety. The duty of the saints is to free the devotees from the clutches of illusion and to bestow Bhakti upon them in return. The fact that the Sadguru frees His disciples from the ties of illusion and bestows upon them Bhakti is not a hidden secret. It is open to all. The Great ones would always advise that you should not adopt the company of those who induce you towards the snare of the mind and illusion. The saints always advocate for the renunciation of attachment and illusion and to adopt the path of love and devotion."

Continuing He exhorted, "You should therefore, act on the instructions of the Sadguru. The saints advise you to resist the temptations of illusion. One who resists them is truly brave. You are brave. Do not be coward. Do not even think of illusion. If the instructions of the saints are ignored, you would be the loser, as you would become slaves of illusion. The saints advise that instead of becoming slaves of illusion, you should become its masters. The worldlings feel pleasure in the slavery of illusion. But mark how much difference there is between a Master and a slave ? The saints therefore, make you the Masters. You are all Gurumukhs, and should not be taken in by the illusion. You should do Bhakti, and earn the pleasures of the Master and become His image. This is the essence of knowledge and the real wealth of a human being is Bhakti alone."

After hearing the Master's soothing sermon, all felt very peaceful. All the devotees were filled with a new enthusiasm for Bhakti. All drank the nectar of the Master's words to their hearts' content and in the end filled the atmosphere with the 'Jaikaras' or slogans of victory unto the Master. The Master opened the treasure of service. He blessed all the permanent residents and those who had come for 'Darshan', with the fortunate chance of service. At the site of the work, the Master used to sit Himself either on the Palang (cot) or on some seat to supervise. His presence inspired the devotees all the more and they engaged themselves in that service with new zeal and full devotion.

The groups of devotees, who had come from N. W. F. P., Punjab and Sind, once again requested Him to pay visits to their provinces. The Master replied, "The times are about to change now. It will be profitable for you to shift your business to Madhya Pradesh, Rajasthan and Uttar Pradesh. I have to do a lot of work at Shri Anandpur, hence I have no intention to go that side." Some of the devotees, who had come from outside, felt disheartened and hence they returned. Others started doing business in Madhya Pradesh in pursuance of the Master's instructions. When no changes took place in the country during the next four or five years, they also got ready to go back to N. W. F. P. and the Punjab. The physical comforts, which they had in the Punjab and N. W. F. P., they could not get in Madhya Pradesh. Their business also did not flourish too much in Madhya Pradesh. To some, the climate of Madhya Pradesh did not suit. Therefore, except a few families all others started going back. Shri Mohan Lal Makhija, a resident of Multan, was also among then. He, at first, lived in Madhya Pradesh but in 1945 A. D., he returned to Multan.

A famous astrologer, who was a very close friend of Shri Mohan Lal Makhija, asked him as to why he had returned to that side ? His astrologer friend also told him that that was the time for him to go to Madhya Pradesh. Then he openly said, "Having faith in your Master, you should not have come back." Shri Makhija could not read in between the lines, nor anybody else realised the significance of the Master's words at that time. The devotees recalled the words of the Master only after the partition of the country.

Afterwards what happened in 1947 A. D., is known to all. What difficulties and calamities the people of that side had to face is a secret to none.

They lost their all including wealth. houses, property etc. and returned to India empty-handed, saving their lives alone. When those very people came to Shri Anandpur for 'Darshan' after 1947 A. D., they prostrated at the feet of the Master and asked His forgiveness. They said, "Lord ! We did not realise what You had said earlier and for that we have been punished." The Master replied:-

(Hindi quote)

(Shri Kabir)

Those who have faith in the Master, the Master is always with them. 'Kaal' may raise crores of storms for them, but their minds never stagger.

"To have faith in the Master's words is the wealth of the Gurumukh. I had observed all that for your benefit. Those, who believed My words, were benefited. Thank God that your lives have been saved."

It is beyond the intellect of human beings to understand the import of the Master's words till He Himself reveals the same to the devotees. A human being cannot grasp it with the help of his own intellect or wisdom. In every caprice of His some important import is hidden. The Master had given three or four indications in connection with the partition of the country, but none could comprehend them.

He had built an Ashrama at Lakhi, in District Sukkur much earlier. Some additions were made to it in 1937 A. D. When the Master came to Shri Anandpur in 1939 A. D., He desired that all the articles of the newly constructed portion of the Ashrama at Lakhi, such as doors, windows, girders etc. should be brought to Shri Anandpur. The Master was sending Mahatma Yog Roshan Anand Ji to Sind for some work in 1940 A. D. He asked him to bring those goods to Shri Anandpur. Mahatma Yog Roshan Anand Ji went to Lakhi, conveyed the orders of Shri Guru Maharaj Ji to Mahatma Bhagti Dhyan Anand Ji, and returned to Shri Anandpur. When Mahatma Bhagti Dhyan Anand Ji, Mahatma Amar Prem Anand Ji, and the devotees of Lakhi heard the Master's orders, they were much surprised that the new construction had taken place only three years ago and why did the Master think of the demolition of the same ? But they obeyed the orders, demolished the newly constructed portion and sent all the wooden and iron goods to Shri Anandpur by train. The Master knew the secret as to what work was meant for what times. One or two devotees asked something with regard to that house from the Master, but He gave no reply. After the partition of the country, everyone realised as to why the Master decided to send for all those goods to Shri Anandpur. What the Master meant was that whatever could be used for the spiritual uplift of the people was profitable. But in 1940 A. D. everybody had been surprised at the Master's instructions. It is true that human intellect cannot comprehend the actions of the Master.

From 1930 A. D. to 1939 A. D., the protected families cleared only a small portion of land at Shri Anandpur to build cottages for their living. On all sides there were thick forests of Aak, Tendu, Dhak, Plash and Keekar trees. Along with that the land was rocky and there were huge mounds. After coming to Shri Anandpur in 1939 A. D., the Master arranged for the cutting of the thorny bushes and the plants of Aak, Tendu etc. So that the area for inhabitation could be enlarged. All were surprised to see as to how that forest would be inhabitated. Gradually the interest of all of them increased and all of them participated in that work. The protected families were very happy to find the Master among them. While living in that thick forest, they would sometimes think whether there would be any habitation in that place or only those few families would continue to live there.

The Third Master had called the Bais (female sadhus), living at Shri Anandpur to 'Chakauri Sant Ashrama' in 1938 A.D., and had sent them for satsanga and propagation of the Master's Word to different places. In 1940 A. D. when the Master was at Shri Anandpur, a devotee enquired, "Lord ! Shall we be able to see the groups of sadhus again in this part of the land ?" The Master replied, "Why worry about it ? A time will come when the word Anand' will be added here with every living person and gross thing. (In other words all the living beings here will be sadhus and even the inanimate things such as school, press etc. will have 'Anand' added to their names.) There will be a lot of people and gaiety here, as is at Lahore now." The devotee was surprised to hear all that and thought as to who would accept the wilderness of that place by renouncing the colourful atmosphere of the world ? He little knew that wherever the Lord of 'Maya' would indicate, the creation of 'Maya' would follow Him there. That was an ordinary thing for Him.

Today all that is a reality before us all. Whosoever is graced with the sadhu's garb, the word 'Anand' is added to his/her name. The names of gross things at Shri Anandpur, such as Anand Middle School, Shri Anand Dham, Shri Anandsar, Anand Printing Press etc. have 'Anand' with their names. The fact is that at a place where the atmosphere is always full of bliss, how can any other name suit there ?

The Third Master then opened the way for the people to seek protection. He influenced everyone with His nectarean words and reiterated the same theories and principles as were laid down by Lord Krishna and Lord Rama in their own times. Maharishi Patanjali had also suggested that after controlling the mind from sensual pleasures, one should seek the protection of the perfect Master to develop Vairagya (detachment) and to practise Abhyasa (meditation). The Third Master Himself observed, "One who once seeks the protection of the perfect Master, cannot be deceived by 'Kaal' and Maya'. He is not the least afraid of 'Dharamraja' or Yamdoot (messenger of the god of death). Rather 'Dharamraja' is afraid of him." Lord Krishna has also said:-

(Hindi quote)

Whosoever firmly decides for once to seek My protection, I free him from all the fears.

He has further advised his dear friend, Arjuna:-

(Hindi quote)

(Gita 3/30-31)

Renouncing all your actions in Me, with the mind centred on the Self, free from hope and egoism, free from mental fever, engage yourself in fight.

Those men who constantly practise this teaching of Mine, full of faith and without cavilling, they too are freed from the bondages of actions.

The Third Master also tendered similar advice to His devotees to wage war against illusion and for gaining Bhakti. He also said that if any one sought the protection of the Master, leaving aside all desires, the Master freed him from all the worries. In other words, controlling of mind and detachment were the inseparable parts of a protected person. To train the mind in obedience to the Master's instructions and His service were essential. This was what they called Guru-Bhakti' or Devotion to the Guru. For acquiring spiritual knowledge, He laid stress on the sincere repetition of NAM within or Bhajan-Abhyasa (meditation). It has been, said:-

(Hindi quote)

Sap the gross ties of the world through Guru-Bhakti or devotion to the Guru, and the subtle ties of the mind will be cut asunder through the repetition of 'NAM'.

Thus a number of people, who were eager to attain Bhakti, became devotees on listening to the above placid words and also by the bewitching and graceful countenance of the Master. They offered to surrender themselves with all their belongings at. the feet of the Lord. The Master acceded to their requests and granted them protection. In this way, many families sought His protection and began to serve the Durbar with heart and soul.

The Third Master prepared the development plan of Shri Anandpur, keeping in view the instructions of the Second Master. The whole jungle was to be cleared and the area was to be covered with fruit-bearing trees, green flowery gardens and beautiful buildings. The devotees and the newly protected persons had already set their heart on the work. They were ever ready to carry out the Master's instructions. The Master therefore. concentrated all His attention on this development work. Work to replace the cottages by pucca buildings was started. Along with that, land was cleared and wheat and other grains were sown in the fields to meet the requirements of the protected devotees. At first, the cultivation was unmechanised. Gradually the means were improved and all types of facilities became available there. Now the entire cultivation is mechanised.

First of all, scarcity of water was experienced. There was a Government built well there, but it got dried during the summer. To make up this deficiency, water was brought in metallic tankers from Chak Kulwar and Chak Shantpur, situated at a distance of one and a quarter miles. Trees and plants were watered with the help of buckets and pitchers. The devotees were unable to understand as to how the ordinary necessities of life would be easily available there. The articles of food and cloth in those days were purchased from Isagarh, situated at a distance of 3 miles from Shri Anandpur. However steps were taken to grow the articles of daily needs at the Ashrama. This meant a lot of hard work for the devotees. Sometimes when they were tired of digging the rocky land, the Master said to them:-

(Hindi quote)

The eternal Raj (rule) is of the Maharaj, which carries away all obstacles. Whosoever has a doubt in his mind, is obstructed from progressing.

Thus the devotees and the protected persons felt inspired all the more to devote themselves in the work of service whole-heartedly. The result was, that within a few years land was cleared for building the living quarter, sowing the crops and laying out the gardens. Boundary walls were constructed all around the Ashrama of Shri Anandpur. The cottages were replaced by houses built of bricks and . stones. Some signs of greenery also began to be noticed. At that time the number of protected persons could be counted on finger tips. Travelling to Shri Anandpur from Sind, N. W. F. P. and the Punjab appeared to the people of those provinces, as if they were going to a foreign country. Even then a large number of faithful devotees used to come for the Master's 'Darshan'. In the beginning only the festival of Vyas Puja was celebrated at the Ashrams. Although the life of the protected persons at the Ashrams was simple and hard, but that life could be had only by the fortunate ones. How fortunate were those, who came under the protection of the Master at that time ? The Master of the three worlds, the Emperor of the hearts of the devotees, Shri Sadguru Dev Maharaj Ji was with them in the form of a Perfect Saint, indulging in inimitable spiritual sports. He distributed the 'Prasad' on every occasion with His own hands. He made them sit near Him and entertained them. His 'Darshan' (presence) was always available. He Himself walked to the places, where the devotees worked. The Lord, whom the Yogis and Tapasvis searched in forests, by standing in water or remaining in a topsy-turvy position, the same Lord, bound by the love of the devotees, was always by their side.

There was a devotee, who once heard the Master saying that whosoever wished to please the Master, should engage himself in service with heart and soul, and the supernatural powers would run to him automatically. Why should he worry about food and clothing ? The responsibility for these things had been taken by the Guru-Durbar upon itself from the very beginning. Hearing this, that devotee engaged himself in the service of the Durbar so deeply that if any one called him, he used to say that he had no time to spare. One day all of a sudden the Master went there in car at noon. All the devotees were in a short recess to take food and rest. That devotee also took some food and immediately got engaged in work again.

The Master gave Bhog-Prasad (Hindi quote) to all. He called that devotee also. Being busy in 'Sewa', he did not know as to who was calling him. He replied as usual, "I have no time to spare." The Master was very happy to see him fully absorbed in service and sent the 'Prasad' to him where he was. On seeing his faith, determination and sense of duty, the Master observed, "One who serves the Guru-Durbar with heart and soul, attains his destination soon." Then he specially called him near and gave him a lot of `Prasad' and remarked, "It is incumbent upon one to draw the maximum advantage out of the human life, which is not easily available. 'Sewa' is the only real wealth of a devotee, which he may collect as much as he likes. Not a single minute should be wasted. By uniting the attention with 'Shabad' and engaging the body in Guru's service, one becomes firm in concentration and thereby attain one's goal. This is the real duty of the gurumukhs." That devotee took the 'Prasad', listened to the Master's words, bowed and once again got absorbed in 'Sewa'.

The Bhagats from those families, which had sought the Master's protection in 1931 A.D., requested the Master to grant them Sadhu's Garb. The Master bestowed the garb on the deserving ones. When a Bhagat was given the Sadhu's garb, other members of his family felt extremely happy. The Third Master Himself also felt very happy because the Second Master's instructions were being materialised. All the protected ones who had been made sadhus were kept together for sometime, and were given instructions on team work, and the goal of their life i-e., selfless service and Bhakti. When the Master saw them practising the same in daily life, He sent two or three of them each to a 'chak' and asked them to improve the conditions there.

Some of them went to the chaks in accordance with the Master's instructions with full faith in His protection Others expressed that they were afraid of wild animals in .the thick forest. Whenever they heard the tigers roaring they got terribly frightened. The Master, the destroyer of fear, remarked, "Whosoever has the Master's 'NAM' with him, has nothing to fear. Whenever and wherever you feel fear, think of the Sadguru. He is always with you. The power of Shri Paramhansa Dayal Ji is with you. Therefore, work fearlessly. The Sadguru is always by your side." At this all the devotees went to their assigned duties.

Once Mahatma Gopal Shardha Anand Ji, Mahatma Gian Amar Anand Ji and a few more devotees were working at 'Tasbawali chak'. They used to work there during the day and returned to Shantpur at night, which practice they followed for some days. But after seven or eight days, they decided by mutual consultation, to stay for the night also at the 'Tasbawali chak' itself and so they did. Having built a circular wall of empty barrels around them, they kindled fire and slept by its side. One night, when all had gone to sleep and the fire was no longer burning, a tiger intruded into that circle quietly without being noticed by anyone of them. The tiger all of a sudden stood on the chest of Mahatma, Gian Amar Anand Ji, who at once cried. On hearing the cry, Mahatma Gopal Shardha Anand Ji, who was sleeping nearby, got up and gave a fist blow to the tiger. The tiger ran away out of fear. No life was lost, but the impression of the tiger's claw was imprinted on the chest of that Mahatma.

It was all due to the blessings of the Master that they had been saved. Can they pay back His debt of kindness ? It is a matter for consideration, whether a tiger has ever been afraid of a fist blow. It was all due to the unlimited kindness of the Master. They were saved because they were the devotees of the Perfect Master. The pleasure, one gets in obeying the Master's orders, cannot be had elsewhere. Param Sant Shri Kabir Sahib has said:-

(Hindi quote)

He who regards the 'Sadguru' as his saviour and protector, and acts according to His behests, such a devotee need have no fear in all the Three Worlds, says Kabir.

When they came to Shri Anandpur, they narrated the event to the Master. The Master observed, "Whatever one has done in the previous birth, its reaction has to be undergone by him. When one seeks the protection of the Great Saints, the magnitude of the reaction is minimised (Death by hanging is converted into thorn-pricking). The protected ones do selfless service in the company of the saints, so that the reactions of the previous lives may not be troublesome to them in the next birth."

The wounds of Mahatma Gian Amar Anand Ji were dressed at Shri Anandpur. Some people advised him and his other colleagues not to go to 'Tasbawali' again. Mahatma Ji was in a fix as to what to do. While he was face to face with the problem mentally, the Master Himself made the following observations at night in the presence of all the devotees:-

"Every work should be done with good intentions and sincerity. The devotee should go on doing his work unmindful of the result. He should not be afraid if he gets harmed and suffers any loss. He should maintain equanimity. In other words one has to face both, trouble and comfort. When he meets comfort, he should march ahead instead of getting involved in it, and remain free from fear, while in trouble."

"He should continue to serve with full faith. Trouble and comfort, both are tests. The higher the devotion, the harder will be the test, or in other words, he will have to face more trouble. It means that the devotee should not lose his mental equilibrium both in pleasure and grief, criticism and praise, and trouble and comfort."

"The Sadguru ever blesses all. It depends on the devotee as to how much he is capable to derive it. He would have it as much as he deserves. As one drop of oil, when dropped in water goes on spreading and showing various kinds of colours, so, to the extent, the intellect will act on the words of the Master, it will acquire that much power to benefit itself. Therefore, one should act sincerely with good intentions without losing one's mental equilibrium in trouble and comfort and criticism and praise."

The Master had said all this of His own accord. The minds of the devotees became calm after listening to Him. Mahatma Gian Amar Anand Ji sought permission to go to Tasbawali to work and he did go there. He set his heart in that service with fresh zeal.

It does not mean that the Master suggested the developments of Shri Anandpur (i-e., the clearance of the land, its cultivation, preparation of beautiful parks, and construction of buildings etc. there), as being the aim of Guru-Bhakti. Rather He gave a new shape to selfless service for the attainment of Guru-Bhakti. He taught the lesson of selfless Karma-Yoga'. As water to thirsty, food to hungry and the sleep (even on stones) to a tired person gives pleasure, so He bestowed limitless joy on those, whose minds were caught in the clutches of illusion since numerous births, by purifying them through selfless service and by giving them His Shabad or 'NAM'. Having purified the mind with selfless service, when the devotees sat in meditation, they felt the beatitude automatically. This can be experienced only by those devotees, who have practically treaded this path.

As reaching one's destination by treading the high and low mountain passes and uneven ground, full of thorny bushes, is much more difficult as compared to the passage through an even ground; so it is difficult to purify the mind without selfless service or 'Sewa'. Service to the Master is an even foot-path, by walking on which one can reach one's destination easily.

The Master's instructions were, that along with service or sewa, one should sit in meditation daily in the morning as well as in the evening. How compassionate are the Great Saints towards the devotees ? The Great ones are born only with the mission to uplift others. It is beyond the scope of one's intellect to estimate their greatness. The Master named the path as Guru-Sewa, but hidden in it is our salvation. Did the Master develop Shri Anandpur for Himself ? No. He developed the great Ashrama to put us, who are sinners, and of low morals, on the right path, so that we, who are caught in the snares of illusion, may get light from there and be able to reach our destination. He underwent numerous inconveniences only for the benefit of us all. He descended from the 'Anami Lok' only because he could not afford to see His dear souls treading the wrong path. He arranged for all that development in response to the piteous calls of such souls. See, what a change He has brought about in the land, where even drinking water was not easily available. In this very land, whenever it rained, it carried away the cottages, and in the summer season, the scarcity of drinking water was acute.

In May 1941 A. D., once Mahatma Satgur Sewa Anand Ji, Mahatma Yog Atma Anand Ji, Mahatma Akhand Parkash Anand Ji, Mahatma Yog Parkash Anand Ji, Mahatma Roshan Anand Ji, and a few Bhagats went to the well, sunk by the Gwalior State in that land, to bathe. They put off their clothes and rubbed their bodies with oil. When they started drawing out water from the well, they found it completely dried up. They put their clothes on their shoulders and started back homewards. The Master came in car from behind. He got the car stopped and asked, "What is the matter ? Wherefrom are all of you coming ?" The Mahatmas humbly replied. "Oh, Kind Lord ! We had gone to take bath. Since there is no water in the well, we have returned." The Master observed, "There is no need to worry. A day will dawn here, when there will be taps in every house. The Government taps give water at the fixed timings, but the taps here will provide water for all the twenty four hours. There will be so much water here that during summer even the tanks would be full." At that time all this looked like a dream. The devotees lost in such golden dreams, awaited the time, when the Master's words would become a reality. Today those dreams have taken concrete shape before all. If all that has not been for uplifting us, then for whose betterment is it ?

The Master had firmly filled the hearts of the protected devotees of Shri Anandpur with the sentiments of service. Many seekers, who came there for Master's 'Darshan', were surprised to see the practical life of the devotees. All the devotees of Shri Anandpur worked selflessly according to the instructions of the Waster to earn His pleasure. This was also witnessed by the then Revenue Minister of the Gwalior State. The full details are as follows:-

The Revenue Minister of the Gwalior State came to inspect the chaks of Shri Anandpur, Shantpur and Dayalpur in 1941 A. D. The Third Master arranged a car for him to go so far as the road permitted. Where the path was uneven, a bullock cart was provided for him. When the Revenue Minister came, Mahatma Puran Shardha Anand Ji took him in car as long as the car could reach. After reaching the uneven road, the car was stopped. The bullock cart was waiting there. The Minister got down from the car and sat in the cart. The Minister was immensely surprised to see that the same car driver who had hitherto driven him in the car, was now driving the bullock cart. He inspected the 'chaks' quietly.

After inspecting the chaks the Minister desired to have the 'Darshan' of the Master. The devotees conveyed the request to the Master, which was granted. When the Minister came in the presence of the Master, he expressed his surprise saying that he happened to see new thing that day, which he had not seen earlier in life. He said that the drivers of the cars of the officers did not even clean the cars themselves. A servant had to be provided to them for that purpose. But the driver provided by the Master here first drove the car and later on the same person started driving the bullock cart. Training of such a high standard was neither seen nor heard of elsewhere in the world. It was a matter of great surprise to him, that the driver of the car had no sense of vanity at all.

After leaving Shri Anandpur, when that Minister reached Gwalior, he informed all the Ministers of the State in a meeting, about that incident and said that the residents of Shri Anandpur did all types of work without discrimination or hesitation even. If the people of our country imbibed the same spirit, the condition of the country would change for the better. As his own servants never did anything without being asked, how could the driver of the car be ready to do any other thing ? To clean the car was regarded as an insult by him, while at Shri Anandpur to drive a car or a bullock cart was the same for the car driver. That continued to be the topic of talk for many days in the Gwalior State.

After the Minister had gone, the Master told the devotees, "A devotee should serve the Guru Durbar without making any distinction between one type of sewa or another. Whether the work was of a higher status or of cleaning the utensils of the langar or sweeping the floors, he should have no hesitation to do it. It is only then that one benefits oneself by service. It creates good effect on one's own mind as well as on those of others." Quoting the example of the Minister of Gwalior State, the Master observed, "What a good impression the Minister had carried about the devotees of Shri Anandpur. All should act in the same manner. A devotee should consider all works alike. Thus, no work will be a cause of vanity. All types of service of the Durbar are alike. To consider one type of service superior and another one as inferior is a deception of the mind. You have to save yourself from being taken in by such deception. This will benefit you as well as those who will see and hear of you. You should be ready to do gladly and without any hesitation any work that is assigned to you by the Master."

Two years had gone by since Shri Sadguru Dev Maharaj Ji came to Shri Anandpur. The devotees of N. W. F. P., Sind and Punjab made requests to Him to visit their provinces, bat the Master did not accede to their requests. A large number of devotees from these provinces came to Shri Anandpur for His 'Darshan' on the auspicious day of Vyas Puja in 1942 A. D. These devotees requested the Master, "Lord ! The remaining devotees of our places, who could not come here for some reason, are yearning for Your 'Darshan' as drying and withering fields yearn for water." The Master smilingly said, "The devotees, who have come here, are returning with full happiness from here. Those, who have not come, have linked their attention with the Sadguru, thus they are deriving their spiritual food from here. They won't wither away. They are prospering by deriving much benefit, because their attention is fixed on the Sadguru."

"Wherever one's attention is fixed more firmly, one surely gets that thing. By linking one's attention with the Master, one derives one's spiritual food. Thus, both the categories are being benefited equally."

By saying so, the Master was revealing the hidden import that the Master had two appearances, one gross and the other subtle. In gross appearance He came to us in human form and in subtle, He always went, wherever He was remembered. He abided with them, who remembered Him. He could not be away from them even for a moment. Thus, He quenched the thirst of His devotees both, apparently and secretly. Having heard all this the devotees felt very happy. After a few days they returned to their places with the permission of the Master.

Once in 1944 A. D., some devotees came to Shri Anandpur for 'Darshan'. One of those devotees was a Govt. Officer. He came for 'Darshan' from the Punjab. He informed Mahatma Satgur Sewa Anand Ji, in charge of Management at Shri Anandpur, that he could not bring a servant with him and therefore, desired for being provided one. Mahatma Ji replied that there was no arrangement of servants there. However, he would depute one of the boys of protected families in his service, to render him all types of service and he would not be inconvenienced in any way. Mahatma Ji, thus, deputed one boy (Prem) in the service of that officer. That devotee remained at Shri Anandpur for eight days and the boy did every work for him.

On the eve of his departure, the officer came to the Master and in the presence of many people said, "Lord ! we engage servants at home and pay them, but rather than working they cause inconvenience to us. However, the boy here, who has served me constantly for eight days, ryas informed only on the first day as to what was to be done for me and at what time. After that I found everything done at the proper time. Cleaning the room, fetching tea etc. for me, cleaning the utensils, fetching food for me from the kitchen and whatever other work was assigned to him, I had not to remind him for that. The significant thing is that these children have no greed whatsoever in their mind. It is for the first time in my life that I have seen a person working with no selfish motive. Being an officer, I have to get work from the servants done at home as well as in office, but even after getting full salary they do not work properly. However, here where there is such a spirit of selfless service in a child, what high principles of selfless service will be found in elders, can well be imagined. I have several times read in the Gita that Lord Krishna had instructed Arjuna to act selflessly. I often thought as to how that could be possible. Now I have seen with my own eyes that a concrete example of selfless service is available here at Shri Anandpur Durbar. Here everybody is discharging his duty without any sense of selfish gain. Such a high standard of training, which has been imparted to all, has made their lives very fortunate. Besides, all what I have seen here in eight days is praiseworthy. All discharge their duties very properly. Another significant thing is that from a child to an old man, none is without work here. All reach their duties

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without being checked by anyone. Everyone is calm and quiet even while doing routine work."

This is an example of how the Master infused a new spirit of enthusiasm among all the devotees of Shri Anandpur. From 1939 to 1946 A. D., the Master got a portion of Shri Anandpur cleared of the thorny bushes, secured houses built for living and arranged to increase the production of food grains there. The deficiency of water was made up to some extent with the help of baolies. The Master had influenced the devotees by His Darshan', love and compassion to such an extent that they were not prepared to be away from their inspiring Lord even for a moment.

For the devotees of Shri Anandpur, the Master had become their very life, breath, supreme ruler of the hearts and all in all. Since He had come to the world to give the message of spiritualism and Bhakti to the entire world, He, one day, wished to sanctify some other land and informed the devotees of Shri Anandpur accordingly that He was to go somewhere in search of a piece of land, and would return soon. The devotees became somewhat sad on hearing that. The Master consoled them all and proceeded on His mission, which was calling Him for being blessed in the interest of spiritualism and Bhakti and the uplift of one and all.

SHRI SANTNAGAR

When the Master wished to put the souls who had gone off the path since numerous lives, on the path of Bhakti, and to make the rays of eternal light shine in everybody's heart, He' moved Himself to inhabitate a new world of spiritualism by setting right the disturbed …

Page 660

THE FIFTH MASTER
OF
ADVAIT MAT

(Emperor Of The Spiritual Domain Of The Age)

In compliance to the wishes of Shri Shri 108 Shri Sadguru Dev Maharaj Ji-The Fourth Master, all the residents of Shri Anandpur, including Mahatmas, Bais (Lady Saints), Bhagats, as well as the devotees from other places assembled there for the occasion, applied Tilak of saffron to the forehead of Shri Shri 108 Shri Hazoor Swami Darshan Puran Anand Ji, in recognition of His having succeeded to the spiritual gaddi of Shri Anandpur Durban on the auspicious day of 10th June 1970 A. D. or 28th Jeshtha Samwat 2027 Bikrami. After the above ceremony was over, Aarti of the Fifth Master was performed and 'prasad' distributed.

According to the tradition, Bhandara (community kitchen) in the sacred memory of Shri Shri 108 Shri Sadguru Dev Maharaj Ji-the Fourth Master, was also held on that very day.

The Fifth Master--an embodiment of peace, happiness and comfort, began to bestow upon one and all the divine rays of spiritualism in the capacity of the Leader ( presiding saint ) of Shri Param Hansa Advait Mat, and is blessing all by making them bathe in the ocean of Guru-Bhakti.

IDEAL LIFE

The embodiments of Bliss, the Most Peaceful and the Most Divine Great Param Hansas, having reincarnated on this earth, showed the sacred path of Bhakti and salvation to one and all. Keeping in view the time and the conditions prevalent, they made the rules and principles of Bhakti very simple, useful and adoptable to all. Their real apparition is reflected in the glimpses of Their lives. It is impossible to describe as to what They were and in what ways They put before the common people the noblest and easy path of Bhakti and salvation. In short, Those Great Souls, having appeared in extreme Kali Yuga, kindled the flame of 'Anami Loka' through Their spiritual discourses in the troubled hearts of the people, involved in 'Maya' or illusion.

When the greatness of a person above the common level, can not be described through pen, how can it be possible to find words to explain fully the magnificent glory of the Great Personalities, the Param Hansas, the Lords of the treasures of wonderful powers ? Here we are only offering some flowers of simple words, reflecting our sentiments and faith, at the lotus feet of the Masters in our own humble way, as to what the Great Ones, the Param Hansa Saints, the Emperors of our hearts, were.

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SHRI SHRI 108 SHRI
PARAM HANSA DAYAL JI

(THE FIRST MASTER)

The storm of selfishness had spread all around. Every human being found himself involved in the fulfilment of carnal desires. None could discriminate as to who was one's own and who was a stranger. Ingenuity and deception had blinded everybody. When He (The First Master) appeared, there was brightness all around. The dirt of enmity was washed off and everyone became enamoured of Him. His advent lighted the Lamp of Reality. He selflessly made every one drink the Nectar of Bhakti.

The First Master, Shri Shri 108 Shri Param Hansa Dayal Ji, Shri Swami Advait Anand Ji Maharaj was the Great Master, the Great repository of Divine path, the founder of the Advait Mat, the real embodiment of renunciation, the Great Avdhoot (ascetic), the changer of the times and the promoter of traditions. He fulfilled the Mission, for which He was born. We, the followers of the Sampardaya (system) will remain grateful to Him for ages for His farsightedness and numerous inspiring and noble deeds done by Him. His life was full of 'Tapas' (severe austerities), renunciation, indifference to the world and endurance. He was independent by nature since boyhood. Nature also soon arranged His release from the worldly ties. For whatever great work the Nature had sent Him to the world, that was successfully fulfilled by Him. Because the Faqirs have said:-

(Hindi quote)

(Sheikh Saadi)

Nature has created everyone for a particular work. It has also created fondness for that work in him.

In other words, Nature bestows those virtues on a person from the very beginning, which are needed for accomplishing that work, for which He is born. So He had the virtues of Bhakti, spiritualism, renunciation and indifference to the world in full, since the very beginning.

He was the founder of the edifice of Bhakti. He had listened to the piteous calls of humanity and inspired the forsaken souls to adopt the true path. He felt the pulse of the age being a spiritual physician. He underwent numerous types of hardships with a view to kindling the flame of Bhakti and spiritualism in the hearts of the common people. It is difficult to describe the situation as to how He put up with winter, summer and rainy seasons alike while fulfilling His task. His life was like a blossomed flower, which was giving out the fragrance of Bhakti and spiritualism and used to grant peace and happiness to the troubled minds. Excessive Yogic practices had brought about that extraordinary refulgence on His countenance, which none could see with raised eyes. The mind of the worldly persons were purified by His mere 'Darshan'. His graceful appearance, beautiful body, broad forehead and smiling face shone like the sun. Even the great personalities did not dare to say anything except bowing to Him. His eyes had the unparalleled lustre. None could refrain from being. spell-bound after seeing Him. His voice was so sweet and impressive that after listening to it, everyone felt ecstatic. He was the treasure of magnanimity and the founder of traditions. After being initiated, He made the foundations of initiation firm, because it is an age-old tradition of the 'Sant Mat' that spiritual knowledge cannot be gained without being initiated by a Sadguru. He underwent severe Yogic practices in the forests, because as a Faqir He had nothing to do with anyone. Renunciation and indifference were apparent from every act in His life. He used to move fearlessly in the forests full of tigers, panthers and other wild animals, so much so that the wild animals used to come and sit by His side. It is a matter of surprise that even deer used to sit along with the tigers, panthers and wolves, whose relished food they were, by His side, but they never harmed them, as they were under His protection. Such instances are rare in history that simultaneously deer and tigers sat together and the former were not touched by the latter. He was an embodiment of non-duality in human form. .While in the mood of renunciation, He used to give away the very clothes, which He was wearing. He was the Vaster of all supernatural powers. He secretly displayed some of them, when needed. Ordinarily showing of miracles was considered against the cult of Bhakti by Him.

His mind was pure like the Ganges and the Yamuna, broad like the sky and deep like an ocean. There was no narrowness in it. He met everyone with affection. He used to hide His real self and outwardly appeared as a most simple and humble person. He was always calm and in unison with God. In what words His virtues can be described, which are undiscoverable and indescribable. He was the fountain of all virtues and the source of salvation, Bhakti and spiritual knowledge.

He adopted all the relevant principles according to the need of the times. At first, He underwent Yogic practices to realise His Self and then went ahead on the path of salvation. Being firm on that path He purified the troubled minds through satsanga and dyed them in the hue of Bhakti. By establishing the nucleus of satsanga, He accomplished the task of fulfilling the need of spiritualism for the times to come. After finding out His dearest disciple, Shri Swami Swarup Anand Ji Maharaj (the Second Master), He transferred the spiritual knowledge from His heart to the latter and thus honoured a tradition of olden times, and also paved the path for the future. By following into His foot steps the Sampardaya is trying its level best to convey the eternal light to every one. The seed of Bhakti, renunciation, indifference towards worldly objects and true love, sown by Him, is developing into a plant and having born flowers and fruits, is spreading its fragrance in all the ten directions. On account of that fragrance, all the devotees today are feeling ecstatic.

He made the people follow the path of Bhakti by those means, which could be easily adopted by them. Whatever wish was carried by any devotee, He fulfilled the same quietly. By following this easy path of Bhakti, even the ordinary persons can benefit themselves and they are doing so by adopting that path. His desire was that the echo of the 'Word' or 'Shabad' should be heard in everyone's heart. The Great Masters, who succeeded Him, are fulfilling that desire. He was the life of the Sampardaya ( system ) and has left behind an indelible imprint of Bhakti for ever. 'Shri Paramhansa Advait Mat' and all its devotees are indebted to Him for all His beneficial deeds. He was the source of all spiritual inspiration. Shri Paramhansas of Shri Anandpur are the visible forms of Shri Paramhansa Dayal Ji Maharaj. His virtues cannot be described. One, who has drunk the nectar of Bhakti, can alone experience His beneficence.

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Today the Sampardaya is marching ahead on the path of progress due to His blessings.

SHRI SHRI 108 SHRI
PARAMHANSA SADGURU DEV JI

(THE SECOND MASTER)

Shri Shri 108 Shri Param Hansa Sadguru Dev Ji Shri Swami Swarup Anand Ji, the knower of God, the embodiment of renunciation, possessor of all the spiritual virtues, the self-realised one and the owner of the wealth of 'NAM' was the Second Master. His life was like the redness of the dawn of Guru-Bhakti, and an image of spring season. He was the possessor of all the powers and an embodiment of Divine light. He reaffirmed the principle of Guru Bhakti. The indications of being a Divine reincarnation were present in Him since the very childhood. These were His continuous sitting in the mountain caves, His fearlessness and remaining absorbed in His own self. After being initiated by the Master, H° made His life lustrous through severe Yogic practices in accordance with the wishes of the Master. He proved that by casting the life in the Master's mould, one can fulfil the aim of life. The founder of Shri Param Hansa Advait Mat, Shri Param Hansa Dayal Ji Maharaj, the First Master, felt extremely happy on meeting Him. He clearly manifested the knowledge of the relations of the lover and the beloved by His life that when the lover shows extreme eagerness for the beloved, the latter also is equally desirous of meeting the former. The First Master often shed tears in love for Him. He set a brilliant example of real love before the world. Sant Dadu Dayal Ji has praised the characteristic of true love in following words:-

(Hindi quote)

When the love of the beloved (Master) took roots in the mind, the echo of 'NAM' given by the Master, started coming from every pore of the body. There remained nothing except that echo.

Such was the love of the Second Master. His beautiful appearance, His tawny face and sweet and eloquent voice automatically attracted every one's heart. Whatever wish a devotee carried in his mind to Him, He used to satisfy the same during His satsanga, without the former having disclosed the same. Several times on listening to His spiritual discourse, the attention of devotees was withdrawn automatically and concentrating on His countenance, they would go into trance and enjoy the inner bliss. After His taking to the true path resolutely a sort of revolution was brought about in the world in respect of spiritualism. Whosoever came into His sacred company, severed his relations with the world. He forgot himself and became a moth. of the light of Bhakti. The Second Master carried the light of true NAM from village to village, town to town and from the cottage to the royal palace in accordance with the wishes of the First Master. He also got several Ashramas built in the N. W. F. P., the Punjab, U. P. and Madhya Pradesh, so that the common people could benefit themselves by spiritualism, while at home. He enlarged the scope of accepting the complete surrender of the devotees. Numerous families surrendered to Him completely and got full protection at His lotus feet. He bestowed the sadhu's robe on some deserving ones among them and thus prepared a sadhu mandli (group). When He-used to sit in the midst of this sadhu mandli, He used to appear like the full moon amidst the stars. Sometime He was the bestower of true love and sometimes He preached renunciation and detachment. He was an ocean of kindness, mercy, humility and serenity.

He attached greater importance to sewa or selfless service and obedience to the Master's wishes for achieving success in Guru-Bhakti. He used to exhort the devotees to more and more meditation. There could hardly be any one, who was not attracted by His Divine appearance. Only he whom He blessed, could understand His depth and inner import fully. He was really limitless. He got Ashramas built at different places in the country through the Mahatmas and the Bais, who, under His orders, were doing the work of satsanga. Thus, the people got the facility of enjoying the nectar of NAM' while sitting at home. For this the devotees will remain always indebted to Him. He had proved the correctness of the following hemistich of the Aarti:-

(Hindi quote)

We, who were fully involved in the worldly affairs, have been given the facility of having the Master's `Darshan' and of listening to His nectarean discourses, while at home and thus have been taught the technique of living above the world, while living in it. We, the humble beings of Kali age, have been rendered fortunate.

He used to observe that virtues and sins are mixed up like milk and water in this world. The wise adopt the virtues and throw away the sins in the same way as the bird Hansa ( white swan ) separates milk from water. The knowledge to discriminate good from evil or virtue from sin is always bestowed by the saints. The saints alone enable one to sift truth from falsehood. It is recorded in Shri Ramayana:-

(Hindi quote)

Page 669

The creator has created His creation with both, virtues and sins. The Saints, like the Hansas (swans), pick up virtues like milk and throw away sins like water.

Similarly the gurumukhs should view 'Maya' as false and 'Bhakti' as true. Those who have acquired the protection of the saints, are swan ( Hansa ) like souls. They have been blessed with an inner sight to discriminate the truth from falsehood. Therefore, it is the duty of every devotee to pick up the pearls of Bhakti by practising ,NAM' according to the prescribed technique.

It is evident from these words that he showed the way to realise the Self' to those, who were given to worldly vices and had been covered with the dirt of wrong actions during numerous births. After listening to the piteous calls of the souls, separated from the Lord, He travelled extensively throughout the country from North to South and from East to West and delivered spiritual message with a view to uniting the deserving souls with God again. By following His path, the Sampardaya is more and more marching ahead on the path of progress.

SHRI SHRI 108 SHRI
PARAMHANSA SADGURU DEV JI

(THE THIRD MASTER)

Shri Shri 108 Shri Paramhansa Avtar Ji, Shri Swami Vairag Anand Ji Maharaj, the Third Master, was a personality of the highest order, the sun among the Saints, Perfect knower of His-Self, brave karma-yogi and a reincarnation of God. He set that ideal in the world, the parallel of which is rare to find. As the importance of Guru's 'Shabad' is indescribable, so is His greatness. The ideals, which He set, and the principles which He laid, are before every one like the shining sun. The peculiarity of His life was to encourage and inspire the devotees and the seekers to render selfless service ( sewa. ) along with meditation. He aimed at ameliorating the life of the common people both physically and spiritually. He took particular care to see that the physical, mental, intellectual and spiritual development of human beings should take place equally and simultaneously. History fails to depict instance where in any age, stress had been laid by a Saint to uplift and improve the moral and ethical status of devotees and common people by teaching renunciation and Bhakti to them.

According to an established principle, the rules, which a person values in life and the principles in which lie has faith, can be effective only if he himself practises them, otherwise they are all hollow. Such principles are eternal. Param Sant Shri Kabir Sahib has said:-

(Hindi quote)

The secret of self-realisation lies in action and not in mere thinking. If one abstains from indulging in intellectual wrangles and translates his thoughts into actions, he is sure to find the Reality.

It is a fundamental principle of nature that every action is bound by some principle or the other. Example according to one's precept is far more effective than eloquent speeches. The Third Master brought about a revolution in the spiritual world by His practical life. He tilled every one's heart with that virtues of asceticism, renunciation, spiritualism and action in such a way that every seeker of Guru-Bhakti attained success in this very life.

By setting an example of 'Videhi' Janaka, who was indifferent to his body, He tried to make every one 'Videhi'. Only those who came in contact with Him, saw His bewitching appearance and listened to His nectar-like words, could experience the inner pleasure. Ask the black bees as to what pleasure they draw from the flowers ? They remain absorbed in enjoying the very fragrance of the flowers, but hardly care to tell anything about it to any body. They get so much absorbed in ecstasy, that they lose the consciousness of being closed in the flower. Ask the moth as to what pleasure does it derive by burning itself on the flame ? One, who has enjoyed the bliss of unity, can hardly describe it. He has hardly any time to talk to anybody. Similarly by looking at the Third Master's beautiful, graceful and divine countenance, which resembled the redness of the dawn in the golden blue sky, and by listening to His nectar-like words, the waves of Bhakti automatically started surging in one's heart. The impact of the essence of that flower of loveful Devotion on the devotees' mind is indescribable. It is that sweet nectar, the taste of which can only be experienced and not described.

He made such a stream of loveful devotion flow, by bathing in which the devotees attained eternal peace, comfort and happiness. In the fifth Sutra (Part) of Narada Bhakti Sutra it has been said:--

(Hindi quote)

After attaining this loveful devotion one needs nothing else. He neither grieves, nor does lie hate anybody, nor is he attached to anything worldly and nor does lie feel the urge of sensual desire. Such a person does not feel any urge to acquire anything.

He (the Third Master) bestowed upon the devotees that priceless treasure of Devotion, after getting which the colourful illusion, of the worldly comforts, which is so much coveted by the worldly people, appeared worthless in, the eyes of the gurumukhs. The gurumukhs, after acquiring the precious gem of loveful devotion, kicked at all the worldly comforts. The Third Master made efforts to convey the following message to one and all:-

Burn thyself in fire of Love,
And find eternal peace within,
From body and mind do rise above,
And pleasure of selfless life do win.

This was the message, which the Third Master gave to one and all, so that all may dive in that stream of nectar and become Immortal.

One feels confused as to whether one should call Him the sportful Lord Krishna, of the Dwapara age or the protector of traditions, Lord Rama of the Treta-Yuga or Lord Buddha or the sun of spirituality. One fails to understand as to with whom He should be compared. He displayed those wonderful spiritual sports, whose import one fails to understand, even after pondering over them serenely. He founded those traditions, which clearly reflect His supernatural powers. He made the people drink the nectar of True 'NAM' in such a way that they forgot whether they were living in Kali-Yuga or the Sat-Yuga. He made it clear that by practising 'Hath-Yoga', 'Kriya Yoga', 'Sadhana Yoga' or by getting into the rut of rituals of 'Karma Kanda', life becomes aimless and is deprived of the required benefit. He declared the 'Surat-Shabad-Yoga' or the 'Raj-Yoga' as the best form of Yoga, which can fulfil the aim of human life fully. He advised everyone to act fully on the following saying of Gita:-

(Hindi quote)

(6/16-17)

Oh, Arjuna ! Neither the glutton succeeds in Yoga nor that one, who does not eat at all, nor one who sleeps much nor he who does not sleep at all. The Yoga becomes the remover of all pains and miseries for one who is moderate in eating and moderate in sleep and wakefulness.

Along with it, the instructions of selfless karma and 'Navdha Bhakti', which Lord Krishna gave to Arjuna, and Lord Rama gave to Shabri respectively, were also given by the Third Master in easy and understandable language to His devotees and satsangis. He was the embodiment of 'Tapas' (ascetic practices), endurance, love, Bhakti, purity and ideal conduct. Renunciation and detachment were the main characteristics of His life. To do selfless work was His main principle. To uplift the worldly people, both materially and spiritually was His aim. His most active daily routine, reserved nature, righteous conduct, sweet speech, simple temperament had deep impression on His disciples, ,devotees and seekers. All were automatically attracted by His most active life. His words had such a magic touch that even one sentence of His had a spell on the people; rendered ecstasy to prevail all around, made the Nature almost immovable, flooded the ocean of love and made the feelings in the heart to surge in the ocean of joy and happiness. Whosoever was once attracted by Him, used to feel being drawn like a puppet tied with a thread. He possessed the virtues of heart-conquering magnetic power, filling the hearts of all with love in the same way as the fragrance of sandal tree transforms all other trees in its vicinity to sandal wood, and of changing the very nature like the philosopher's stone. There are trees of ebony, sagon and cheerh on the Malyagiri mountain (Mountain of sandal wood trees). When the wind blows, then all the trees of neighbouring area are covered by sandal's fragrance and are sold like sandal wood. That one sandal tree filled all the trees with sandal fragrance so much so that the whole mountain came to be known as the mountain of sandal wood. The Great Saints say:-

(Hindi quote)

The neem tree also becomes sandal-wood in the company of the sandal tree. Similarly whosoever moves in the company of the saints, will be dyed in the hue of Bhakti.

It was a unique characteristic of His immaculate personality that when persons harbouring evils, vices, sins and sensual desires in their mind used to come for His 'Darshan', they could not desist from being impressed by His pure, beneficent and attractive appearance. They used to feel the impact of His pure, righteous and great personality and within a short time imbibed the virtues of Bhakti, spirituality and selfless service in them. He filled every particle of Shri Anandpur with such a tinge of indifference that whosoever used to come there to have His 'Darshan', used to find the state of his mind changed even before having His 'Darshan'. His sense of attachment used to be replaced by a sense of true love. The devotee himself used to say that he did not remember even the date, the day and the month so long as lie stayed there. All of them were forgotten as if they were needless to remember.

He was limitless, knower of everything, Emperor of the hearts of the devotees, the light of the eyes, the wealth or the essence of life and God knows, what else. Sometimes being fond of sports, He used to indulge in sports; sometimes as the Master, He made the devotees to meditate; sometimes He took care to arrange for the physical comforts with a parental attitude; and sometimes He would start giving instructions with regard to the inner spiritual path as a Yogishwara. To describe how He ruled the hearts of the devotees is as difficult as fathoming the depth of an ocean. When Lord Krishna explained various kinds of Yogas to Arjuna in Gita, the latter said, "Lord ! After listening to all this knowledge, I feel confused. I do not know, what to do and which form of Yoga I should adopt ?" Then the Lord showed the best path and asked him to follow that:--

(Hindi quote)

(Gita 9/27-28)

Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever you practise as austerity, Oh Kaunteya ! do it as an offering to Me. Thus shalt thou be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation and liberated, thou shalt come unto Me.

The Lord said further:-

"I have told you everything without any reservation.. One more point is now necessary for you to follow. Leave all the systems and take shelter only in Me. The fulfilment of the aim of your life is then My responsibility."

The Third Master imparted these very instructions. He often used to say, "Centre all thoughts in your Master, and carry out His instructions. Then there would be no worry about this and the next world."

He clearly said:-

"As are the thoughts, so is the person. Whatever is determined that is accomplished; may those be the pernicious sentiments or religious and moral ideas-both receive equal strength, but the results will be different. Now what do you all wish to be ?

"The status of a sewak (a man of selfless service) is very high. None is nobler than him in the whole world, even if he be a king or an emperor. Even as great a personality as Lord Rama has eulogised the status of sewak placing him higher than the most learned person and the scientist:-

(Hindi quote)

(Shri Ramayana Uttar-Kanda)

Once and again I tell you the truth that none is dearer to Me than a 'Sewak'. One, devoid of Bhakti, is in My eyes like all other creatures, even if he attains the high status of Brahma (the creator of the world). But one, full of Bhakti, even if belongs to the lowest caste, is dearer to Me than My life; this is My word.

"Therefore, if you serve the Master alone, you would be free from the slavery of others, failing which you will have to be slave to 'Kaal' and 'Maya'. On the contrary, in abiding by the behests of the Master, you will be freed from the slavery of 'Kaal' and 'Maya', lust and anger etc."

"In reality, a true 'Sewak' wants neither comfort, nor prestige, nor honour, nor rest, nor praise. But since he is a 'sewak' of the Master, all comforts automatically rush to him. He gets the inner peace and happiness more than anyone else. Therefore cement such thoughts within you. Do not give room to weak thoughts in your mind. A man of weaker and lower thoughts carries no value."

"Do not talk ill of anyone, even if he be so. If he is non-ethical, why should you entertain such thoughts in your mind ? And if he is virtuous, why should you earn immorality by harbouring pernicious ideas in his respect in your mind ? I want you to withdraw all thoughts from all other sides and attach them with the wishes and the pleasure of the Master."

"Always spend your time devotedly in the service of the Master. If you will serve the Master with devotion, faith and love, you will draw the maximum benefit of the time. This type of service is of the highest order. March ahead on the path of progress and you will reach the destination yourself."

Shri Paramhansa Sadguru Dev Ji, the Third Master, attracted the seekers in an extraordinary way. He taught the devotees the easiest and the best ways of Bhakti and service to the Master. Being an embodiment of love, mercy and compassion, He made one and all bathe in the sacred Ganges of 'Satsanga' and taught them the unique way of becoming self-reliant and a Karma-yogi. Where is the room for surprise, if the devotees were ever prepared to sacrifice their all for such an embodiment of love, mercy, affection and kindness, the Third Master ? He Himself used to say, "Whatever I have acquired is all due to the service of the Master. Sewa is the panacea for the physical, material and spiritual ailments. If the behests of the Master be considered by the devotee as the most precious wealth and if he engages himself in acquiring the same with utmost devotion, then is there any power on earth which will not bow to him ? In other words, all the powers whether natural or super-natural, are standing with folded hands before the gurumukhs awaiting their commands."

This has been further corroborated by the following saying:-

(Hindi quote)

(Sheikh Saadi)

Whosoever served, was also served. Whosoever cared for himself alone, was deprived, says Sheikh Saadi Sahib.

In other words whosoever served Great Saints, became worthy of worship in the world. But whosoever was full of ego and bowed to none, was deprived of all those virtues and benefits, which one gets as a result of serving the Master.

In this world, whosoever reached the pinnacle of praise, respect and fame, undoubtedly reached there by ascending the ladder of service to the Great Saints; must have crossed over every obstacle and passed through every narrow pass laughingly; and maintained equanimity in pleasure and sorrow to fulfil the mission of his life. All these virtues were quite immanent in the life of the Third Master, as is recorded in the glimpses on His life. He had Himself according to the wishes and instructions of the Second Master, performed each and every duty with utmost devotion and care. While discharging His duties, He paid no attention to His physical discomforts etc. He used to say that determination is the personal treasure of a human being. He explained it in His own words.

"Whatever role is assumed, one should act accordingly as best as one can. For example a person, acting in the role of a sadhu did not accept the gold mohars worth thousands of rupees given by the king and afterwards accepted only ten rupees as reward. Similarly you have assumed the sadhu's role in reality. In other words, you have become a sadhu and have renounced everything. Therefore, you should play this role worthily."

"Act upto the role or the duty that you are allotted and see that it is completed. In short, try to attain the highest stage in Bhakti. Only to adopt the sadhu's garb is not the true indication of one's being a sadhu. Sadhu is he, who has controlled the senses, conquered the mind, has firmly established the Master's image inwardly in his forehead and has moulded his life in accordance with the wishes of the Master. All the permanent residents of Shri Anandpur are given this training and they put it to practice in their day to day life. Every child, man and woman of Shri Anandpur is a sadhu, because renunciation and indifference to the senses are the main principles of this place."

By acting on these behests of the Third Master, the sentiment of fulfilling one's duty, has been awakened in the devotees here and they have done solid work with hard labour after being inspired by that sentiment. The clear proof of which is the present structure of 'Shri Anandpur Satsang Ashrama' before every one.

He was a Divine personality above the human virtues. Since the human intellect can only see or test in accordance with the merits of human intellect, so accordingly, the pen can describe those virtues to a certain extent. Thus, the two extraordinary qualities of greatness and purity, were present in Him. Although there is no basic difference between these two, yet the mingling of these two qualities is rare in a human being. To be more exact, it means that intelligent, wise and influential persons may be many in the world, but the Perfect Masters are rare to be found. Such a personality was our most memorable and beloved, Shri Param Hansa Avtar Ji Maharaj, the possessor of all Divine virtues. Such Great Saints appear in the world after a long time. They are the priceless treasure of the creation. They are the guides, the teachers and the bestowers of salvation for the humanity. Although they reincarnate themselves in the human form before us to uplift one and all, yet it is absolutely improper to categorize them in the common people.

The Third Master was a reincarnation of the above said category of Great Saints. He possessed both the above virtues, greatness and purity. Supernaturalness and perfection are reflected in every glimpse of His life. One has to say again and again that it is beyond human intellect to give even a brief sketch of His great virtues.

Wireless is a scientific instrument. If a message is to be conveyed through it, the same can be sent only to one particular person or place at one time. For this we need the electric flow and the air waves. But He possessed that spiritual wireless power ( Telepathy ) which, without the use of any instrument and without any one's conveying the message, used to forcefully attract the hearts of the devotees living hundreds and thousands of miles away. Whosoever, with an ardent desire of attaining Bhakti, approached the Third Master, the spiritual Emperor of Shri Anandpur, the Lord of the three worlds, became enamoured of Him there and then. No seeker could get the peace of mind so long as he did not accept the Emperor of Shri Anandpur, as the supreme ruler of his own heart. The fire of true love for the Master burnt the seekers' sensuous desires, attachment and other worldly ties and ultimately they became embodiment of renunciation, asceticism and selfless service. At the Master's feet, the devotees learnt the proper way of living, and became detached from the world while living in the world, and thus realised the real aim of life.

While describing the nobilities of the Great Saints, a learned Sanskrit poet has said:-

(Hindi quote)

Those, whose lotus like faces are always smiling, whose hearts are extremely tender, simple and full of mercy, whose words are sweet like nectar and life-giving, who always work for the uplift of the downtrodden; in whose personalities such noble virtues are present, why should they not be worshipped by one and all.

As the full moon neither needs any decoration nor ornaments, but on account of its natural beauty and attractive light, it rules over the hearts of the people; as a lighted lamp is not needed to discover the sunlight; similarly, the Great Saints are the self-realised souls. The Third Master used to rule and will continue to rule over thousands and lacs of people's hearts on account of His undescribable virtues of kindness, affection, compassion and greatness. Yugas (age) may change, but the indelible mark of His love on the hearts of the devotees can never be erased. The full memories of His sacred works will continue to shine without any change for limitless times. If several Granthas (volumes) are written to describe His greatness: even then they will be too insufficient. The

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moment He stepped on this globe, He set right its disturbed conditions. Inorderliness was replaced by orderliness. With the touch of His holy feet the whole place became the source of happiness. Roses appeared in place of thorny bushes. Autumn was converted into spring season. True humanitarianism was bestowed upon humanity. He carried the light of the peerless gem of loveful devotion to one and all. It is difficult to describe the sentiments of true love, spiritualism and renunciation, which He aroused among those who were soaked in sensuousness and selfishness. The clear proof of His greatness and popularity is that His sacred NAM (Shabad) and teachings have reached every corner of India.

While He taught Guru-Sewa to one and all, He also instructed them to go within to realise their real selves. He often used to observe, "The real home of the Great Saints is 'Anami Loka' and if you want to see the real form of the Master, look within and in between your eyes." He also used to make the devotees repeat the basic mantra (NAM or Shabad) in the evening.

With a view to preaching the 'Advait Mat' among one and all and benefiting the world by spiritual knowledge, He got Ashramas built through His devotees in numerous towns and cities of the country. The administration and expenditure of these Ashramas are supervised by the Mahatmas and the Bais of those places. In these Ashramas the Mahatmas and the Bais are always ready to hold spiritual discourses in order to benefit the seekers and the devotees spiritually. Thus all possible efforts were made under the Third Master's guidance to carry the message of the eternal truth, spiritualism and Bhakti throughout India from North to South and East to West.

How far can we describe His broad-mindedness,

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compassion and mercifulness ? Sant Sahajo Bai has said the following verse in praise of the Guru:--

(Hindi quote)

Even if I reduce all the mountains into ink and mix it up with the water of the entire ocean, and use the entire earth as paper, I cannot fully record the praises of the Master.

Whatever rays emanated from His great, pure, high and noble life, are enlightening one and all even today. His words are like the shining rays of the sun, which are competent to remove the darkness of ignorance and to show the true path for ages to come. To recall His sweet voice,. love and bewitching appearance is life-giving, and it will continue to uplift the devotees in times to come. With His blessings this Sampardaya will surely reach the highest pinnacle of progress in the times to come.

SHRI SHRI 108 SHRI
SADGURU DEV MAHARAJ JI

(THE FOURTH MASTER)

Shri Shri 108 Shri Param Hansa Sadguru Dev Ji, Shri Swami Beant Anand Ji Maharaj, the fully self-realised soul, the light of the eyes of the devotees, the Master of traditions, the embodiment of mercy, the limitless treasure of loveful devotion, appeared in Divine form as the Fourth Master. He disclosed many peerless import of Bhakti. He often said that so long as one did not see …

RULES
FOR THE BONAFIDE ASHRAMITES
OF SHRI ANANDPUR

Compliance of the following rules will be essential for every man and woman devotee, who is desirous of living permanently in SHRI ANANDPUR SATSANGA ASHRAMA:

l. After attending to the natural calls early in the morning, everyone should meditate and perform Aarti-Puja punctually and thereafter attend to one's assigned duty.

2. To restrain one's desires and to eat simple food and wear simple clothes for the maintenance of one's life.

3. To be contented with whatever food and clothes are provided by the Ashrama.

4. To lead a celibate life.

5. Not to give room to enmity or jealousy against anyone and to conduct oneself with humility, love and sympathy towards everyone.

6. To refrain from wasting time in futile debate and gossip, and to spend one's leisure in the study of the sayings of the saints and in listening to satsanga.

7. To keep one's conduct pure and clean and to abstain from theft, falsehood and various other vices.

8. To behave in a civilised and lovely manner.

9. To derive the maximum benefit out of time and to devote to meditation, sewa and satsanga.

10. To adopt the virtues of truthfulness, tolerance and contentment etc.

11. To reform one's defects, while not picking up faults of others.

12. To own the principles of Bhakti and to be ever ready to abide by the Master's wishes.

13. To have utmost faith, respect and the sentiments of Bhakti for the Master and to be ever happy with the compliance of the wishes of the Master.

14. Always to keep in view one's aim in life - 'Uplift of one's soul', and to make one's life a practical one.

15. To be ever happy, because a happy person alone can achieve success in every work. Such a happiness and peace of mind will be available only by repeating the true ,NAM' and abiding by the above-laid rules.

16. To abide by the rules and regulations of the Durbar and to obey the orders of the Muntazims or the Saint-Administrators.

The Sacred Places Of Worship

There is a lonely and quiet area in a sacred, pure and beautiful atmosphere in the midst of gardens in the North-West of Shri Anandpur. This is within the precincts of Shri Anandsar. The places of worship are situated in this area. They have taken the credit of making Shri Anandpur, the great centre of Bhakti and spiritualism, and a place of pilgrimage. The desire of the Second Master to develop this place was fulfilled by the Third Master.

This place is so blessed that it has no parallel. Although the whole area of Shri Anandpur is worthy of reverence and worship, because the Third Master overflowed it with His love, the above mentioned area is particularly of spiritual significance. It is the meeting place of the Masters and has been the centre of shooting movie for the devotees. The moment one reaches there, one recalls to one's mind every spiritual sport of the Third Master, the words spoken by Him from time to time, the scenes of Guru-Sewa and the ways of Guru-Bhakti. One feels that all these things are enacting themselves before one's eyes.

The Third Master awarded His blessings to the devotees through His spiritual sports. It seems that this place was the centre of virtuous deeds, fortunate, and the site of tapasya or austerity and that is why the sacred places of worship have been built here for the future. The Third Master Himself used to observe about this area, "This is the site of severe yogic practices by the Rishis and Munis." For that reason the Third and the Fourth Masters developed it and its further development is being arranged by the Fifth Master.

The Third Master had once Himself observed, "This place has the plan sketches, brought from the 'Sachkhand'. The prominent structures of this area will be covered by the white marble and will be eye-catching."

These very words are now taking shape and will gradually take shape before our eyes. In what words should we describe the significance of this place, which is worthy of our reverence and worship.

The sites of the area are as given below:-

SHRI ANANDSAR

This is situated at a distance of about two or three furlongs in the North-West of the inhabited area of Shri Anandpur. From the inhabited area to Shri Anandsar there is a curved cemented road. On the way the gardens full of beautiful flowers are most attractive. This sacred tank took seven years to be completed. Its length from North to South is 874 ft. and from East to West 850 ft. Its breadth is 100 ft. and its circumference is 3774 ft. There is a circular road around it. All its four sides and the outer and the inner banks are covered with coloured iron lattice. Alongwith its banks, are standing mango trees laden with fruit and on the other sides beautiful parks are laid out. The beauty of these parks is indescribable. Roses, motia, Juhi, jasmine, narcissus, marigold, dahlia and various other families of flowers are swinging on the plants in the parks. Wherever the eye can see, there is verdure and verdure only.

Shri Anandsar has been divided into two parts with the help of a gate, for the Mahatmas and Bhagats to bathe on one side and the Bais and the ladies on the other. Different paths have been provided to reach 'Shri Paramhansa Advait Mandir'. On one side is the bridge for the ladies to cross over to the temple and on the other for Mahatmas and the Bhagats. The waves in Shri Anandsar can be seen moving as if singing the praise of the Master. On one side of Shri Anandsar is situated the 'Shish Mahal' for the Mahatmas and the Bhagats to meditate after taking bath in Shri Anandsar, and at least for an hour before the Aarti. In a lonely, calm and beautiful surrounding one's attention is automatically absorbed in 'Shabad' and one experiences the inner bliss. On the side of the Bais, on the way to Shri Anandsar, there is a separate building, 'Shri Shanti Bhawan' (small), where they sit for meditation, at least, for an hour prior to the Aarti.

On both the corners of Shri Anandsar pavilions have been constructed. While taking a full round of Shri Anandsar, the devotees sit in these pavilions to have an enjoyable view of the holy tank full of water and the calm atmosphere. Full description of the development of Shri Anandsar has already been given. It will not be wrong to say that Shri Anandsar is the crown of all the Tirthas or places of pilgrimage. It looks graceful as the practical proof of the fulfilment of the Master's wishes and in the shape of a worshipable site. By taking bath in it the devotees are benefiting themselves and will continue to do so.

Shri Paramhansa Advait Mandir

This temple is situated almost in the middle of Shri Anandsar. The Third Master got it constructed in accordance with His wishes. This is a beautiful piece of architecture built of huge slabs of white marble. In the middle of the temple three big photographs of the First three Paramhansas, Shri Paramhansa Dayal Ji, the First Master, Shri Sadguru Dev Maharaj Ji, the Second Master, and Shri Sadguru Dev Maharaj Ji, the Third Master, have been placed on a specially constructed cornice within the sanctum sanctorum. The whole temple is fitted with numerous coloured electric bulbs and the decorations of the sanctum sanctorum has its own grace. When the devotees enter the temple, rays emanating from the photographs of the three Paramhansas create a wonderful joy in their hearts. There are steps of white marble on all the four sides of the temple. As one climbs up the steps, one reaches the huge verandas and then - there are big doors and windows of the pillared hall.

In the morning the devotees perform Aarti Puja jointly here. The scene at that time is most attractive. The wind, filled with the fragrance of incense, the glimpses of the Paramhansas and performance of Aarti Puja by the devotees with full absorption present a scene as if 'Sachkhand' has come down on earth. The echo of sweet attractive and melodious tune resounds in the whole atmosphere. After having-the Darshan' of the Paramhansas in the morning one feels happy and remains absorbed in that inner bliss the whole day. The outer view of the temple is also very beautiful and attractive. Early in the morning when the devotees come to the lonely, calm and pure atmosphere of Shri Anandsar, at the divinely auspicious hour, they feel, as if some joyful waves are surging in their hearts. These waves automatically start merging themselves with the breath in the shape of automatic repetition of NAM (Ajapa Jaap). The souls of the gurumukhs automatically pick up these pearls of Ajapa Jaap like the swans. Besides, it seems that the birds, sitting on the towers and the pavilions, are enjoying the inner bliss in meditation. These birds also join their tunes with those of the gurumukhs in that surcharged atmosphere. The splendour of the white tower in the pure blue sky indicates, as if the very stars had come there in strings. The golden top of the tower spreads its rays on the white marble on the full moonlit night like that of the sun on the snow covered Himalayas.

The moment one puts one's steps on the road to Shri Anandsar, one's head bows automatically. The confluence of the Paramhansas, Shri Paramhansa Advait Mandir, is the matchless edifice of Shri Anandpur Durbar.

SHRI ANAND SHANTI BHAWAN

On the Western side of 'Shri Paramhansa Advait Mandir' and on the Western bank of Shri Anandsar is situated 'Shri Anand Shanti Bhawan.' This is the memorial of the Third Master, the Emperor of our hearts, the light of our eyes and the centre of our memory. Its foundation was laid by the Fourth Master with His own hands. The Photograph of the Third Master has been placed on Shri Samadhi. The whole building of Shri Anand Shanti Bhawan is being built with the huge slabs of white marble. As per orders of the Master, all the devotees perform Aarti-Puja here in the evening. When completed, it will be a huge and magnificent building, which will accommodate thousands of devotees for the 'Darshan' of 'Shri Samadhi'. It has circular steps in the four corners of the verandas to climb up to the first floor. There are four pavilions on the four corners there. A dome has been built just in the middle of Shri Samadhi. Shri Anand Shanti Bhawan, standing on the bank of Shri Anandsar with water full of ripples, is displaying its own splendour. This is still under construction.

SHRI ANAND SHANTI DHAM

This is situated on the left of Shri Anand Shanti Bhawan. This is the Samadhi of the Fourth Master. On Thursday, the 16th July, 1970 A. D. or the sankrant of Shrawan, Samwat 2027 B. K., Asarh Shudi Dwadshi, Shri Sadguru Dev Maharaj Ji-- the Fifth Master, placed a big Photograph of the Fourth Master, on the Samadhi. Its foundation was laid by the Fifth Master on Wednesday, the 2nd June, 1971, or 20th Jeshtha, Samwat 2028 B. K.-Jeshtha Shudhi Naumi, on the occasion of the First Death Anniversary of the Fourth Master. A plan-sketch has been prepared to build this building also with white marble slabs. This building is still under construction.

SHRI ANAND AMBIT KUND

The foundation of 'Shri Anand Amrit Kund', which had been decided to be built on all the four corners of Shri Param Hansa Advait Mandir, was laid by Shri Shri 108 Shri Sadguru Dev Maharaj Ji-the Third Master, Who blessed that all the devotees would take 'Charanamrit' from these kunds, (reservoirs) and would thus purify their mind and embellish it with Bhakti and spirituality. This plan still awaits its implementation.

In brief all these sacred buildings, Shri Paramhansa Advait Mandir, Shri Anand Shanti Bhawan and Shri Anand Shanti Dham, which are within the precincts of Shri Anandsar, are the places of worship. It appears as if Shri Anandsar has taken them in its lap and is in a way forming the boundary of these places. It has, thus, taken the credit of making Shri Anandpur as the great seat of pilgrimage. Although the whole area of Shri Anandpur is a place of pilgrimage, the credit of making it the most sacred place of pilgrimage, goes to these sacred places. These buildings and places are the memorials of the Paramhansas and are just proud of their being fortunate, because the devotees and seekers from far and near come here for the 'Darshan' of the Master, for bathing in Shri Anandsar, for satsanga and for acquiring spiritual knowledge.

HEARTY DESIRE

Today the flame of spiritualism burns in every corner of the world on account of the efforts made by the Great Param Hansas, as well as because of Shri Anandpur Satsang Ashrama, the main centre of Prema-Bhakti. May this Sampardaya (system) ever remain steadfast like the Himalayas in guiding the path-forsaken souls to the right path for ages to come ! May the rays of Divine light, emanating from this sacred and great Durbar, remove the deep darkness from the hearts of one and all, so long as the sun and moon exist in the sky and the earth is there !

The devotees of the whole world pray to the Great Param Hansas that the Fifth Master may continue to be the Presiding Saint, Leader and Guide of this Sampardaya, for ages to come and may He show the devotees the path of Bhakti and spiritualism ! May we, the possessors of shortcomings, the worshippers of the sacred dust of the Master's lotus feet, the lowly of the lowliest, continue to be the black bees, of the Master's lotus feet, and keep on drinking the nectar of Bhakti and spiritualism for ages to come.

THE DEVOTEE'S PRAYER

Oh, the Spiritual Emperor of the Times ! May Thy reign last for ever ! Thou art the benefactor of the devotees and the Head of the Saints. We make this request crores of times that Thy graceful face may continue to shine in our eyes. Thou art the Lord of our hearts. May we sacrifice ourselves for Thee ! The spiritual throne of Shri Anandpur is matchless in the three worlds. It is the eternal flame of spiritual light. May the glory of the Paramhansas shine and may the Lord remain lovable in His Divine beauty for ever. Thou art embodiment of love and ocean of mercy. Thou hast lighted the three worlds with Thy refulgence. Thou art blissful and calm. We are really fortunate in having Thee as our Master. Thy grace has taken away all our miseries and has filled everyone's heart with joy. Oh, the beloved of the three worlds, Thou art the light of our eyes. Thy words render our hearts cool and calm. Oh, the merciful Lord ! May Thee live for crores of years. May we enjoy Thy protection for ever ! Such are the prayers of all the human beings, the Munis and gods. Oh, the benefactor ! This humble devotee seeks Thy protection. Kindly grant him place at Thy feet. Thou art kind and merciful. Kindly accede to our prayers. After presenting these humble flowers of our faith at the lotus feet of the Master, we are in front of Him with our skirt spread for His mercy, so that He may ever benefit the sewaks by filling their skirt with the bounties out of His Divine store of kindness !

GLOSSARY

(Meanings of a few technical Hindi words used in this book)

A

Aak. A forest shrub yielding bitter milk and bitter fruit.

Aasana. Posture.

Advait Mat. The system based on non-dualism.

Agam Loka. Name of a spiritual realm high up within man.

Akshohini. A measure for counting the armies in olden days.

Alakh Loka. A higher spiritual realm within man and to be achieved by meditation.

Amavasya. Night of full darkness when there is no moon in the skies.

Anami-Loka. The highest spiritual realm, destination of the practiser of meditation. Ashta-grahi-Yoga. Confluence of the eight planets of the Zodiac.

B

Babool. Acacia tree.

Badi. Dark fortnight of the moon.

Bais. Lady saints.

Baoli. A well bigger in size and rectangular in shape.

Basant Panchmi. A Hindu festival commencing on the advent of spring season.

Bhagtainis. Lady devotees.

Bhagwan. God.

Bhakti. Devotion unto God.

Bhandara. Community free kitchen.

Bhanwar Gupha. A spiritual plane high above.

Bhil. A particular race of the forest-living people.

Brahm. Almighty.

Brahma. The god-creator.

Brahmand Desha. Higher spiritual plane above the eyes.

Brahmin. A high caste in Hindus.

C

Chakaur. The fabulous bird ruddy-goose which is believed to be much enamoured of moon. Chandrakant Mani. A particular gem which attracts the rays of the moon.

Chaudash. Fourteenth day of moon.

Chet or Chaitra. First month of the Bikrami year.

Chitra Gupta. Secret messenger of the god of death, is believed to keep account of the actions performed by individuals.

Chola. Tunic shirt.

D

Dal-Phulka. Ordinary and simple meals.

Darshan. Sight or vision.

Daswan Duar. Tenth portal of body situated high above.

Dayal Desha. Higher spiritual plane between Pind-desha and Brahmand-desha.

Deen Dayal. Compassionate towards the down-trodden.

Dbaak. A forest shrub without bearing any fruit.

Dharam Raja. Divine Judge before whom an individual is presented after death for judgement.

Dharamshala. A free inn for the travellers.

Dooj. Second day of the moon.

Durbar. Divine court of the Saints.

Dwapara. Name of an age out of the four ages.

F

Faqir. A recluse or a beggar.

G

Gaddi. Throne.

Gosain. A family-priest of the Hindus.

Granthas. Sacred books or scriptures.

Guru Granth Sahib. Holy book of the Sikhs.

Guru-Mahima. Glory of the Guru.

H

Hakim. Doctor.

Haveli. Courtyard.

Hridaya. The heart.

Hukam Nama. Document containing a particular order or behest.

J

Jagirdar. Owner of an estate.

Jaikara. Slogan of victory.

Jhonparies. Cottages with thatched roofs.

Jiva. Individual soul.

K

Kaal. Death, time.

Kaal Desha. Part of human body below the eyes.

Kali Yuga. One of the four ages, the dark age.

Kamal, Kamalini. Lotus flower.

Kantha. Throat.

Keekar. Acacia tree.

Kothi. Building.

Kumudni. A particular variety of lotus that blooms in the moonlit night alone.

L

Lingam of Shiva. An effigy of god Shiva.

M

Maharajadhiraja. Emperor of the emperors.

Maha-Samadhi. Final resting place of the Great Souls.

Maha-Shunnya. A spiritual realm of perfect calm high above the tenth portal.

Mahesha. The god Shiva.

Mahua. A wild tree yielding sweet fruits.

Manglacharan. Solicitation for benediction.

Mantra. Recitation of secret words to produce spell.

Maya. Illusion.

Muni. A sage.

N

Nabhi. Naval.

Nabis. Plural of Nabi, messengers of God.

Nafiri. A musical instrument producing melodious tunes, a flute.

NAM. Holy Name of God.

NAM-Updesha. Bestowal of holy NAM on someone.

Neem. A wild tree with bitter fruits and leaves.

P

Palang. A cot.

Papiha. Sparrow-hawk, a fabulous bird which constantly cries for rain, with utmost yearning.

Par-Brahma. God Almighty.

Parvati. The goddess Durga.

Pathan. An inhabitant of mountains.

Patwari. Record-keeper of the village-lands.

Pind. Body, an offering made for the redemption of soul.

Pind-Desha. Part of body below the eyes.

Plash. Same as Dhaak.

Poornima or Purnima. Night of the full moon.

Prasad. Blessed food.

Prayag-Raja. A sacred pilgrim-place where there is confluence of three sacred rivers.

Prema-Bhakti. Love-devotion.

Puja. Worship.

Pukh Nakshatra. Name of a planet.

Puranas. Ancient holy books of the Hindus.

R

Rajas. One of the three attributes of human nature, activity.

Raj-Tilak. Application of saffron on the forehead of a king indicating his accession to the throne.

Rishis. Hermits, sages.

S

Saag. Ordinary cheap food.

Sach Khand. The real abode of the High Souls.

Sadguru. The Spiritual Master, Preceptor.

Sahaj-Yoga. Simple way of attaining union with God.

Sahasra-Dal-Kamal. Thousand petalled lotus, a high spiritual plane just above the eyes.

Sanchit Karmas. Accumulated actions of the past births.

Sangat. Congregation of devotees.

Sant-Mat. Path of the Saints.

Saraswati. Name of a sacred river.

Sarson A variety of oil-seeds.

Sat-Loka. Abode of the Saints, a higher spiritual realm.

SAT NAM. True Name of God, bestowed by a Spiritual Master.

Satsangis. Devotees interested in spiritual discourses.

Sattva or Sat. Highest of the three attributes of human-nature, goodness.

Sat-Yuga. First age of the four, in which Truth alone rules supreme.

Sewa. service rendered to the Saints.

Sewaks. Sewadars. Those who render service to the Master.

Shamianas. Tents.

Shanker. Name of the god Shiva.

Shastras. Scriptures.

Sheesham. A tree providing abundant and cool shade.

Shudi. Bright fortnight of the moon.

Shudras. Persons of lowest caste.

Shunnya-Desha. Same as Daswan Duar.

Sukarma Yoga. An ominous hour according to astrologers.

Swanti. Name of a planet.

T

Tamas. Tam, despicable attribute of the human-nature, conducive of lethargy and laziness.

Tapas. Austerity.

Tapasvis. Those who practise austerities.

Tapra. Cottage made of grass or hey.

Tendu. A wild tree bearing sour fruits.

Tiratha. Place of pilgrim.

Treta-Yuga. Third age, the age of Lord Rama.

Trikuti. Triangle-shaped Spiritual plane high above.

Tulsi-Krit-Ramayana. The epic relating to Lord Rama composed by Saint Tulsidas.

V

Vaishyas. Tradesmen, Persons of the caste of traders.

Vakil. A lawyer.

Vandana. Salutation, Obeisance.

Vedas. Holy books of the Hindus.

Vishnu. The god who provides livelihood to all beings.

Y

Yajna. Sacrificial fire.

Yamuna. Name of a sacred river.

Yogeshwara. One who has mastered the science of union with God.

Yogi, Yogis. Practicant (s) of the science of Yoga.

CORRIGENDA

......

Contents:

The index to the contents of the 'Shri Sadguru Devai Namah Shri Paramhansa Advait Mat' book is reproduced below with links to some sections of the text.

 CONTENTS

 Page

 Link to text

 1.

PREFACE

 1

Pages 0-14

 2.

MANGLACHARAN

 8

 3.

VANDANA

 11

 4.

THE PRECEPT OF SADGURU

 15

Page 15-30

 5.

THE PHILOSOPHY OF SANT MAT

 23

 6.

THE ADVENT OF SHRI PARAMHANSA ADVAIT MAT

 31

Page 31-79

 7.

SHRI SHRI 108 SHRI SWAMI ADVAIT ANAND JI MAHARAJ

 34

 (i)

BIRTH

 34

(ii)

Meeting Of Shri Paramhansa Dayal Ji With The Second Master

 60

(iii)

AARTI

 78

(iv)

STOTRA

 81

(v)

Merger Of The Finite Into Eternal

 85

 Page 84-111

(vi)

Observations Made By Shri Paramhansa Dayal Ji

 89

 8.

SHRI SHRI 108 SHRI SWAMI SWARUP ANAND JI MAHARAJ

 112

Page 112-228

(i)

Birth (Incarnation)

 114

(ii)

State Of Fearlessness

 128

(iii)

Meeting Of The Third Master with The Second Master

 142

(iv)

Acquisition Of The Stage Of Par Sant By The Second Master

 144

(v)

Spiritual Succession

 148

(vi)

Satsanga In N. W. F. P.

 151

(vii)

Advent In The Punjab

 180

(viii)

Visit To Sind

 210

(ix)

A Few Glimpses

 229

Page 229-287

(Pages 244-247 contain reference to the succession of VairagAnand from Sarupanand)

 (x)

Shri Nangli Sahib

 247

(xi)

Merger Of The Finite Existence into Eternal

 250

(xii)

Observations Made By The Second Master

 256

 9.

SHRI SHRI 108 SHRI SWAMI VAIRAG ANAND Jl MAHARAJ

 315

Page 312-389

  (i)

Birth (Reincarnation)

 317

  (ii)

Meeting With Shri Sadguru Dev Ji Maharaj The Second Master

 326

 (iii)

Sadhu's Garb

 334

  (iv)

Spiritual Succession

 355

  (v)

At Shri Anandpur

 366

 (vi)

Shri Sant Nagar

 389

 (vii)

Naya Gaon

 410

 (viii)

The Fifth Master's Visit To Shri Anandpur

 430

 (ix)

 Shri Anandpur Trust

 435

  (x)

Shri Anand Bhawan Simla

 435

 (xi)

Shri Anandsar

 440

 (xii)

A Few Glimpses

 459

 (xiii)

The Unfortunate Dismal Day

 499

(xiv)

Observations Made By Shri Shri 108 Shri Sadguru Dev Maharaj Ji The Third Master

 504

10.

Shri Shri 108 Shri Swami Beant Anand Ji Maharaj

 545

  (i)

Birth (incarnation)

 546

  (ii)

Initiation By The Master

 550

  (iii)

Ideal Guru-Bhakti

 558

 (iv)

Guru-Gaddi (Accession)

 584

 (v)

At Shri Anandpur

 601

  (vi)

Shri Prayag Dham

 612

  (vii)

A Few Glimpses

 617

  (viii)

Final Beatitude

 627

(ix)

Observations Made By Shri Shri 108 Shri Sadguru Dev Maharaj Ji The Fourth Master

 631

11.

THE FIFTH MASTER OF ADVAIT MAT (Emperor of The Spiritual Domain of The Age)

 660

Page 660-683

12.

IDEAL LIFE

 661

  (i)

Shri Shri 108 Shri Paramhansa Dayal Ji (The First Master)

 662

  (ii)

Shri Shri 108 Shri Paramhansa Sadguru Dev Ji (The Second Master)

 666

 (iii)

 Shri Shri 108 Shri Paramhansa Sadguru Dev Ji (The Third Master)

 669

 (iv)

Shri Shri 108 Shri Sadguru Dev Maharaj Ji (The Fourth Master)

 683

13.

Shri Anandpur Satsang Ashrama Shri Anandpur

 689

14.

Deposit

 704

15.

Rules for the Bonafide Ashramites of Shri Ananandpur

 720

Page 720-end

16.

The Sacred Places of Worship

 722

(i)

Shri Anandsar

 723

(ii)

Shri Paramhansa Advait Mandir

 725

(iii)

Shri Anand Shanti Bhawan

 726

(iv)

Shri Anand Shanti Dham

 727

(v)

Shri Anand Amrit Kund

 728

17.

Hearty Desire

 729

18.

The Devotee's Prayer

 730

19.

Glossary

20.

Corrigenda