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Teachings of Kirpal Singh

Teachings of Kirpal Singh

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Published by: metanoeia on Sep 25, 2010
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  • Man’s Plight: Attachment to the World
  • At the Mercy of the Mind and Senses
  • The Way Out: Guru, the Greatest Gift of God
  • The Holy Path: Surat Shabd Yoga
  • Attachment
  • Change Your Ways
  • The Need for Prayer and Effort
  • The Need for a Guru
  • Spiritual Background Plays a Part
  • Guru Dev: Radiant Form of the Master
  • Worldly Attachment
  • The Physical Presence of The Master



The Complete Set of Fve Books Combned n One Volume
Compiled and selected from the writings of Kirpal Singh by Ruth Seader




Consdered by many people who met hm n the East and n the West to have been a lvng example of a true Sant of Sprtualty, Krpal Sngh was born n a rural settng n Sayyad Kasran n the Punjab (then n Inda, now n Pakstan) on February 6, 1894. He followed the career of a cvl servant n the government of Inda, and retred on hs own penson n 1947. Followng nstructons from hs Master (Sawan Sngh J Maharaj, 1858-1948), he founded and drected RUHANI SATSANG. He was Commssoned by God and authorzed by hs Master to carry forward the sprtual work of contactng sncere seekers after God wth the WORD (or NAAM). He contnued n that capacty untl he left the earth plane on August 21, 1974. Elected four tmes, consecutvely, as Presdent of the World Fellowshp of Relgons, he upheld the truth that, though the varous relgons are dfferent schools of thought, the Am of all relgons s One and the Same. Krpal Sngh vsted the major ctes n the Unted States on the occasons of each of hs three world tours: n 1955, n 1963-64, and agan n 1972, stayng n ths country for three months or more, each tme. From hs ntense study at the feet of Sawan Sngh J Maharaj and from hs own personal nner experences of a sprtual nature, Krpal Sngh was emnently qualfed to convey to sncere people everywhere the mportance of self knowledge and God realzaton. 


I have written books without any copyright—no rights reserved — because it is a Gift of God, given by God, as much as sunlight; other gifts of God are also free. —from a talk by Krpal Sngh, wth the author of a book after a talk to students of relgon at Santa Clara Unversty, San Jose, Calforna on November 16, 1972. Asde from punctuaton and captalzaton correctons, no changes have been made to the text of ths book. It s exactly the same as what was approved by Master Krpal Sngh.

Ths Edton publshed n 2009 by: RUHANI SATSANG® DIVINE SCIENCE OF THE SOUL 250 “H” Street, #50 Blane, WA 98230-4018 USA www.RuhanSatsangUSA.org Tel: 1(888) 530-1555 ISBN # 978-0-942735-33-8

Prnted n the Unted States by Prnt Graphcs Pros • (949) 859-3845 



Krpal Sngh (1894-1974)



Sawan Sngh (1858-1948)



Dedicated to the Almighty God working through all Masters who have come and Baba Sawan Singh Ji Maharaj at whose lotus feet the author imbibed sweet elixir of Holy Naam — the Word



Sant Krpal Sngh passed on from ths earth n 1974. As such, He s no longer takng on new people to gude out of ths world and back to God. He left many books that explan, as much as can be n a worldly language, the meanng of lfe. The books and the Ruhan Satsang web-ste http://www. RuhanSatsangUSA.org are mantaned to help str an nterest n God and to help people know what to look for n ther search for the way back home. When asked about a successor, we can only offer ths quote from the Master: “Today there is a great awakening beginning. Some have got the answer, some have not, but the search to solve the mystery of life has been born all over the world. The day that question arises in the mind is the greatest day of one’s life, for once it is born, it does not succumb until it is satisfied. So, make your life an example of the teachings you follow — live up to them. If you have a strong desire to get it, then God Himself will make the arrangements for you.”





hen our beloved Master Sant Krpal Sngh J graced our shores wth Hs bengn presence n 1972, fve manuscrpts contanng a categorzed complaton of Master’s wrtngs were gven to Hm n Phladelpha for Hs approval wth the request that possbly some addtons should be added to them from the tour. In Sant Ban Ashram some two weeks later, t seemed to me that Master should not read the books now, but wat for the revsons and addtons. I went to the Master to see f the books could be returned. Master was sttng on Hs bed n the beautful house the dear ones had lovngly bult for Hm at the ashram. The fve books were on Hs nght table. I found that Master had already read the books; I was qute surprsed. Wth Hs busy schedule n New York, Boston and at Sant Ban, when dd He fnd tme? He told me that the three books should be prnted. I sad, “Master, there are fve books.” Master looked at me wth a surprsed yet playful expresson and sad questonngly, “Fve books, let me see.” Wth that, He took each of the fve books, one by one, and started countng slowly — “one... two... three... four... fve...” Master looked at each book very long and hard, wth Hs full and concentrated attenton. I realzed that Master was chargng each book, the words of whch were already charged as they came from prevously 


Book II: Diary/Meditation. there are fve books. He shook Hs head and sad. Master agan sad three books and I sad.” Later. you know t for certan as you gaze on the fve books that there are really three books there. on three separate occasons. there are fve books. RUTH SEADER x . “These books wll help many people. “Yes.THE HOLY PATH prnted dscourses. “No Master.” addng. The Master s always rght. slowly and carefully. The lesson: when the Master takes fve books n Hs holy hands and says. three books. Book III: New Life in the World/New Life in God. and then recounted them. He counted them once.” After two years there came the realzaton that the fve manuscrpts would best be released and prnted n three volumes: Book I: The Holy Path.

......... 13...................75 Turnng From The Path ..............................................7 The Way Out: Guru.........................................................73 Karma: The Wheel That Bnds . 4................................. 6.42 Prayer: Your Dalogue Wth God ........... 8........................30 The Holy Path: Surat Shabd Yoga ........ 5......................88 BOOK ONE x ................... 9...... 17......72 Tme Factor s a Necessty............... 16............ 3.. 11.......3 At the Mercy of the Mnd and Senses .50 The Commtment: Responsblty of Intaton ....34 Medtaton: All Is Wthn ............. 7....41 Satsang: To St In Hs Presence ... The Greatest Gft of God ..32 Intaton: The Awakenng ................ 15..................................64 Testng The Dscple .................................THE HOLY PATH Table of Contents THE HOLY PATH 1.............. 14. Man’s Plght: Attachment to the World . 2................. 12.60 Obedence ...........55 Self Evaluaton: The New Drecton ...15 Apra-Vdya and Para-Vdya ....................... 10........83 To Invoke Hs Grace .....................

..................108 The Importance of Beng Self-Centered........ 4..................... 113 Tme Factor .........101 Attachment ...................................137 Chastty: Brahmcharya ..... 119 Purfcaton ............................. 2................................................................................ 17.........THE HOLY PATH SELF-INTROSPECTION 1.......99 Self-Introspecton and Man-Makng ....................................... 18................171 Concentraton of Sprt Current ............153 Det.....................122 How To Do Your Dary.............164 Selfless Servce: Fnancal ........169 Sprtual Practces: Medtaton .......... 118 The Need For Prayer and Effort .........163 Selfless Servce: Physcal .......... 9............................................139 Love For All............. 19........... 13.......................................................................................... 8...... Importance of Keepng the Dary .......... 6.............. 5... 14..............................175 BOOK TWO x ............ 12..........................124 Ahmsa ......159 Drugs ............................................ 7.........129 Truthfulness ....... 11................ 10..109 Change Your Ways.............. 16.................. 15............................... 3............................

.........................THE HOLY PATH MEDITATION 1.......................... 6. 17........................................... 19................................................... 14..................190 Shabd ................................................... 13..................... 11......223 Wthdrawal: Rsng Above Body Conscousness ..............220 Patence and Perseverance .......... 16..........................................222 Smran ....251 BOOK THREE x ......................207 Regularty...... 5..... 10.................................................249 Mnd: Defnton ............................219 Tme Element for Development .............................. 4.......198 Helpng Factors .....228 Dffcultes n Medtaton .........244 Dry Spells ........................231 How to Overcome Inaccuraces n Medtaton ............ 12..... 18.................................... 7... 2..................................................................247 Retardng Factors .188 The Need for a Guru ...................192 Benefts of Communon wth Naam ....241 Dangers and Ptfalls on the Way ......213 Create New Habts ....... 20...................... The Importance of Medtaton ...........................183 The Change of Drecton ........225 Guru Dev: Radant Form of the Master ............... 8...... 3......216 Sprtual Background Plays a Part .............. 9............................ 15...................

. Protecton to Famly and Frends . . .268 BOOK FOUR THE NEW LIFE IN THE WORLD 1.. . . . . . .... ... . . 4... ... .. .. . . .. . 11.. . .. .. . . True Lvng: to World and to God . . . 15. Marrage ... .. .. . . . .. ... . .. . .. . .. .. . ... . . . .. . . 277 282 287 289 293 302 307 313 315 315 320 322 326 327 328 330 xv . . . Prayer . 9. .. . .. . .. .. .... Rght Thoughts. .. . . ... . .. . . . . . . . . .. . . . . . . .. . ... . 3. 2. . . .. .. .. . 24. .. ... ... . .. Intellect .. . A Dscplned Lfe . .. .. . . .. .. . . ... .. .... 13.. .. . . .. .. . .. . .... .. Rght Actons. .. . . .. . True Lvng.. . . . . .. . . 14. . 6.. ... .. . . . .. .. .. .. . . .. .. . . . . . .. . . .. . .. .. . On Rasng Chldren. . .. .. . . .. 7.. . .. .... . .. . .. . . . . ..... .. .. . . .... . .. ... .. . . .. . . Sckness .. ... .... ... .. . . 25. .. .. . . . . . .. .. . .. .. . .. . . Assocaton wth People .THE HOLY PATH 21. . .. . .. .. . ... . .. .. .. . . . . . 8. . . ....... . . . . Worldly Attachment . . 22. .. . . ... .. .... .. . . . . . . ... .. . 10. . . . .. .. Det . .264 Stllng the Mnd . ..254 Obstacles of the Mnd . . .. .. .. . .252 Attrbutes of Mnd . . . . . . .. . .. .. ..... . ..257 Befrend of the Mnd . . ... . . . .. Morbdty . . .. . 16. ... . 12. . . . . .. . . .. . 5.. . .. . .. .... . . .... .. . .. . .. . .. . . .... .. . .. .. . . . .. . .... . . .. . . .. .. Adversty . . .. .. . .. .. .. . . . 23. . Stay n the World: An Inner Detachment s Needed . . . Famly.. .. . ... ... .. . . . .. ... .. . . ... ...

. . . . . The Master . . . . . . . 367 385 396 400 402 xv . . . . . . . . . 20. . . . . . . . . It s a Noble Search . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Purty. . . . . . . . . 23. . . . . . 18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28. . . . . . . Relgon and Rtual. . . . . . . . . . . . . . Responsblty . . . . . . . Rches. . . Other Yogc Powers . . . . . . . . . . . . . . . . . . Work . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19. . . . Dreams . . . . . . . . . . . . . . . . . . . . Smran . . . . . . . . . . . 21. . 32. . . . . . . . . . . . . Mracles and Yogc Powers . . . . . . . . . . . . . . . . . . . . . . . . . . . 30. . . . . . . . . . 31. . . . . . . 25. . . . . 3. . BOOK FIVE 333 335 336 337 340 341 344 347 350 351 352 353 353 354 354 355 THE NEW LIFE IN GOD 1. . . . . . . . Astrology. . . . . . . Death . . . . . . . . . 26. Rencarnaton Investgatons. 2. Hearng Shabd Before Intaton . . . . . . . 27. . . . . 22. . . . . . . . Love . . . . 5. . . . . . 24. . . . . . . . . . . Pets . . . . . God's Grace . . . . . . . . . . . . . . . . . . I Chng . . . . . . . . . . . . . Correspondence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Fath . . . . Gfts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29. . . . . . On Mltary Servce . .THE HOLY PATH 17. 4. . . . . . . . . . . Sprtual Healng . . . .

. . The Physcal Presence of the Master . . . . References Book One . . . . . . . . . . . . . . . . . . . . . . . . References Book Four. . . . . 9. . . . . . . . . . . References Book Fve . . . Devoton . . . . . . The Words of the Master. . . . . From Master's Messages . . . . . . . . . . . . . . . . . . . . . . . . 10. . . . . . . . . . . . . . . . . . . . . . . . . . . . 14. . . . . . . . . . . . . . . . . . . . . . . . . . . . 13. . References Book Two . . . . . . . . . . . . . 12. . . . . . . . . Prayer and Grattude . . . Books and Booklets by Krpal Sngh . . . . . . . . . . Receptvty . . . . . . . . . . Lve n God's Wll: Become a Conscous Co-Worker of the Dvne Plan. . . . . . . . . . . . . . . . Self-Surrender . 8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7. . . . . . . . 15. . . . . . . . Impedments to Devoton . . . . . . . . Humlty . . 404 404 409 412 416 421 423 434 444 452 459 461 463 465 467 471 xv . 11. . . . . . . . . . . . . . . . . References Book Three . . . . . . . .THE HOLY PATH 6. . . . . . . . . . . . . . . . . . . . . . . . .



you must see where you are drven away through the outgong facultes of seeng. whether you keep t engaged to the outsde thngs or nvert and attach t to your Overself. f our attenton s dverted through the outgong facultes so much so that t becomes dentfed wth the outer thngs. or surat as t s called. Wherever you keep t engaged or attached. We have to make the best use of thngs of course.MAN’S PLIGHT:THE HOLY PATH THE WORLD ATTACHMENT TO The Holy Path O ALL TRUE MASTERS say that realzng God s a smple matter—What s there to realzng the Lord? Just uproot the attenton from here and plant t there. we would be alrght.1 The whole thng depends upon your attenton. These are the fve outgong facultes workng through the fve physcal outlets. So for that. If we can only attach our soul to somethng hgher wthn us. But. what s the result? You cannot wthdraw your attenton from them. Unless these are wthdrawn S Man’s Plight: Attachment to the World 3 . It s a queston of the attenton or surat. whch s the outward expresson of your soul. but we are not to become attached to them. smellng. those very thoughts wll always be reverberatng wthn you. It s smply a matter of wthdrawng and gatherng together the scattered attenton. taste and touch. hearng.

ten days. When you leave the body.THE HOLY PATH from outsde. how can you contact Hm? If you are attached to outsde thngs you cannot wthdraw from outsde. you wll go to the feet of the Lord. After leavng the body you cannot become a learned man. two days. Where wll you go? Where you are attached. When you leave ths body you are not changed.2 Whatever you do — whether for one day. whch s Lght and Sound Prncple. a month or two — naturally becomes a habt. If you leave ths buldng you are the same. 3 If you are attached here whle lvng n the world. you wll not be able to have some awareness of your own self or be able to contact the Hgher Self or God wthn you. Where should we attach ourself? The soul s a conscous entty. If you want to go to one place. You know what s needed? God s wthn you. You wll be n the world and yet out of t. 4 .4 As long as we reman wth the body. but unless you wthdraw from outsde. and you are attached somewhere else. the body s glorfed. You are what you are now. Then whle remanng n the world you won’t be attached to the world. your mnd wll go one way whle your feet wll go the other way. your attenton wll stll be n the world even after leavng the body. t should be attached to the Overself. even n lfe. whch s all Conscousness. but we are prsoners wthn t and reman so untl we are released by the Controllng Power. Habt s strengthened nto nature.

You must know where you are attached. you wll not hear f anyone calls you.5 So we must have control over all our outgong facultes. You are gven some contact wthn by the grace of God. for wthout the attenton even the senses do not work. that f your attenton s fully focused on somethng. for whle the senses. drag you up. ntellect. Only f you have some control over yourself.MAN’S PLIGHT:THE HOLY PATHTO THE WORLD ATTACHMENT And how can ths Power be experenced? It cannot be known by the senses. You can say that we come to know the attenton.6 So we are here to make the best use of all outward thngs. we can learn what t s that controls all our facultes. Even those who are gven a contact wth the Lord wthn wll lose t f they do not keep ther self-restrant. there s no experence. lke a touchstone. when practcally. not to be dragged outsde. You see the Lght of God wthn you. or even pranas. can you drect your attenton wherever you lke. It s for ths reason that the dares are ntended. If you are addcted to or become dentfed wth any 5 . but not to be attached to them. By separatng matter from conscousness. for nstance. So God cannot be known by senses. hear the Sound Prncple. mnd. We should be able to use them when we requre. We should make them a steppng stone to reach the Hgher Self. t wll. through self-analyss. mnd and ntellect are not stll. He can be experenced by the soul alone. You wll have notced. the soul comes to know tself. When you turn your whole attenton to the Sound Current.

All of a sudden a messenger comes to the hall and breaks the news to you that your son has accdentally fallen from the housetop and s lyng unconscous because of a severe shock. You are sttng n an opera house enjoyng the show. then how can you nvert and have that contact wthn you wth God. Whenever we lke. but they should not drag us out. but your attenton s dstracted and you are overtaken by sorrow and remorse on account of the great attachment to your dear son who has been hurt. You can understand ths more clearly from a sngle example. wth the result that the same nce show whch so much engrossed your attenton s now nspd and vod of all pleasure. so much so that you cannot even wthdraw from them. we should make the best use of them. The play s on and everybody s mmersed n the so-called pleasure. whch s gven at the tme of ntaton? So these outer facultes should be under our control. along wth others sttng around you. your angle of vson s altogether changed. In spte of ths harrowng news the play s gong on as t was.7 When you see for yourself that you are the ndweller of the physcal house and not the dwellng house tself. It shows that the pleasure was not nherent n the 6 . and you begn to see everythng n a dfferent vson. It s the reflecton of your own soul current when attached to anythng that gves you a feelng of pleasure or enjoyment. whch you tenacously beleved htherto.THE HOLY PATH enjoyments outsde.

because of extroverson at the plane of senses. The Master knows t and sees t workng as vvdly as we see each other. Now He comes to our rescue and tells us to bnd our attenton wth somethng whch s of a permanent nature and enjoy everlastng happness or blss. All that we see wth the ad of our physcal eyes s n a perpetual flux and s constantly changng n form and color. Ths s the act of recedng back. Ths very prncple works everywhere and at all tmes.10 7 . How can pure conscousness (the soul) get any happness out of matter?9 T At the Mercy of the Mind and Senses HE LORD s not separate from us and we are not separate from Hm. we have lost our dentty. What s requred s that we should dsengage our attenton from worldly pursuts and ‘tap nsde’ as Emerson calls t. 8 That whch we beleve s gvng us satsfacton s not true. but they should be channelzed n such a way so as to assst the sprt on the physcal plane as well as on the nner. but. t s merely that our attenton s there and the enjoyment comes from that. so happness s not n the thng but n ourselves. Ths does not mean that we should suppress our senses.AT THE MERCY OFHOLY MIND AND SENSES THE THE PATH show but was just the reflecton of your own snglemnded attenton that you had bestowed upon t.

The four man attrbutes of mnd have to be dvnzed before any perceptble rght understandng of the subject can be arrved at. Just as at the present we are so greatly mpressed by the facts of externalty of lfe that we have lttle or no knowledge of hgher sprtual truths full of Dvne beattude. ntellect s the rens. and mnd controlled so that the nner experence of the soul can be had. A Sant has exclamed aptly: 8 . It s sad that. It s enthralled by the outgong facultes of senses and s thus drven helplessly nto the mre of sense-gratfcaton.THE HOLY PATH Mnd n ts present state s burdened wth a huge karmic load of past lves. and senses are the powerful steeds runnng amuck n the mre of sensuous gratfcaton. It s for ths reason that for havng a retrace of the facts. whch s gross gnorance. It s only n the presence of the Lvng Master. Mnd s accustomed to roam about externally through ages. ntellect stlled. that we fnd radant reflectons of nner stllness and equpose of the mnd. unless we have frm convcton of ths lfe of the Beyond. mnd s the drver. there s no hope of our mnd takng the rght turn. smlarly. unless mnd s stlled. who has full command and control of Hs mnd. The human body s just lke a charot wheren soul s the rder. we cannot have experence of Self-realzaton. The alphabet of sprtual progress commences wth the control of mnd. Unless t s offered somethng more joyous wthn. the senses are to be dscplned. t cannot be controlled.

We have. s unwttngly dancng to ther tunes on the stage of mundane lfe. to subdue ths nveterate foe before we can smoothly tread the sprtual path. n an endless seres. to reap and garner an abundant harvest. debases tself. and the mnd assumes the supreme command of the ctadel of the body. n lfe after lfe. As a reckless sower of the karmic seeds. runnng after the sense-objects. To subdue the mnd by force s mpractcal. It has to be won over steadly by persuason and by gvng t some fore-taste of the real happness whch a Master Sant alone can do. runnng a handcap race wth formdable. The poor soul. t has. you should put one foot on the mind and the other will enable you to reach the alley of the Friend. nsurmountable hurdles n the way. No wonder that t poses a menace to the securty and ntegrty of the soul. s hopelessly and helplessly relegated to the background. and at tmes. per force. actng as a slave to the senses. What a pty! The prncess of the royal blood s swayed by the wles of a trckster who hmself s beng pleasurably duped by the sren songs of the senses and. It s an agent of the Negatve Power ted to each soul and wll not allow the latter to 9 . therefore.AT THE MERCY OFHOLY MIND AND SENSES THE THE PATH If you are firmly resolved to proceed to the Beloved Lord.12 Human mnd s so fashoned by Provdence that t does not lke to be captvated.11 Self s the frend of self and self s the foe of self. n the lght and lfe of whch the mnd works. The mnd. It s ever restless unless t reaches ts true abode.

As a matter of fact. whch takes ts precous lfe. The fsh-catchers put some eatable on the rod and the fsh s caught helplessly on the hook and serves as eatable. A moth wll never hestate to burn tself on the burnng candle.THE HOLY PATH proceed to the True Home of the Father. The hunters go to the wood and beat the drum n such an enchantng manner that. It rushes on to the blossomng flowers and prefers to de n t than leave t. It has weakness of taste or lure of tongue. mnd s helpless aganst the onslaught of senses. For nstance. the moth s overwhelmngly fond of lght on account of ts sense of sght. The Masters nstruct us for tamng t for the hgher purpose of sprtual progress. Fsh s the fastest creature and enjoys ts lfe n runnng waters. A careful analyss wll show that the lower categores of creaton. who are endowed wth one sense prevalng as uppermost. are done to death or lve ther whole lfe under captvty. and places ts head on the drum and loses ts freedom for lfetme. Deer s one of the most nmble-footed anmals whch can rarely be overtaken by a horse. An artfcal she-elephant. but t has a weakness for hearng. Flower-fly s fond of smell and outer fragrance. the deer s rresstbly drven near. The lustful anmal rushes towards t and s thrown 10 . whch are n ther turn drven nto the jungle of gratfcaton. Elephant s one of the mghtest creatures but t has the weakness of lust whch provdes for a not very dffcult way of capturng t by dggng deep pts n the jungle and coverng them wth grass and bushes. lke a decoy. s placed over t. unaware.

roamng the world over lke a wld elephant n a forest. t s pretty clear that the souls whch are consdered as bound n lower forms of creaton are so much over-powered by one sense. and plays all knds of trcks to evade them. When t s taken out. Ethcs and sprtualty go hand n hand.13 11 . t has grown out of all proportons. Ethcal dscplne. where t s kept for several days hungry and thrsty. smell. Ths s why the mnd does not relsh any dscplne. from moment to moment. The former s the sol and the latter the seed whch thrves and blooms n favorable crcumstances. s helpful for sprtual progress. posng at tmes as an honest broker pleadng on behalf of our frends and relatons and whsperng sermons on our dutes and oblgatons towards the world n vared aspects of lfe. It s the outstretched gracous hand of the Master whch helps us to wade through jungles of sensuous wlderness. Unless one s very vglant and s equpped wth a quck dscernment.AT THE MERCY OF THE MIND AND SENSES THE HOLY PATH nto the deep well. f cultvated under the protectve gudance of the Master. From all ths. and touch? By sheer habt t has become mred. sound. t s so weak and feeble that t s put under the ron goad for the entre lfe. Feedng fat on the lusts of the flesh. one fals to see through ts pranks and falls an easy prey to them. for they mpose serous restrants on ts free movement. taste. Where les the safety of human souls who are endlessly entced by all the fve powerful senses of sght. The sprtual dscplnes are rksome and gallng to t.

That s why Masters have advsed “Know thyself. s tself a conscous entty. stoppng ther acton whenever you desre to? Have you reached that stage? A certan pece of machnery has an electrc motor whch s connected to the powerhouse. s the hghest n all creaton and s accepted as the form next to God.” for t s the only way to cut the evl from the root. and yet wth all ths. because of the soul wthn t. the senses control the mnd. “Oh Lord. t s full of msery.” At present the whole system s wrong. A true Master always prays. Kam also means work. The soul should be gvng strength to the mnd as and how t wshes. and f we put ths desre or drve nto reverse and become engaged n the opposte type of work. but the mnd. ntellect. a part of God. Smlarly. then we wll acheve the true peace of beng. There are many sectons comprsng ths machne. and the mnd controls the ntellect. and senses are stealng the strength. The pleasures of the world control the senses. keep my ntellect n Your control. It s all wrong. havng the same nature. Ths process s called Kam (passonate desres and other appettes). for the horse should have been pullng the cart. the passons and attachments of the senses are draggng t from one place to another. Havng ted tself to the mnd. It s next to God. and one can swtch off any secton n a second. Have you been able to control your senses and make them do whatever you wsh. but nstead the cart s n front. wth the soul a helpless slave to them.THE HOLY PATH The human form. we should be 12 .

astral. When you rse above the astral body. Your wll s the wll of the Lord. mnd. and be able to swtch off our whole machnery f we wsh to. self-knowledge satsfes the nnate cravng and hunger of the soul for peace and happness.17 13 . then you wll completely understand who you are. When you rse above the physcal body. On the contrary.14 God s wthn you. Ths ego comes up when you are conscous of the body.16 As long as we do not have an nner experence of the soul. 15 When we come to ths world the greatest knowledge we can have s that only n the physcal form can we realze the Truth or God. The Lord’s wll s wthn you. you lose the astral I-hood. or causal. It s your I-hood or ego that stands n the way. If God s to be realzed. All that we need learn s the Book of Man. for the greatest study of man s man. or through the pranas (vtal ars). we reman n utter darkness.AT THE MERCY OFHOLY MIND AND SENSES THE THE PATH n control of our beng. whether physcal. How can we know God? He cannot be known through the senses. ntellect. When you rse above the causal body. only the soul can do t. When can the soul get ths experence of realzaton? When t has freed tself from the mnd and the senses. Booksh knowledge becomes a headache as t draws the mnd out nto the world through the senses and makes us feel dentfed wth the senses by constant assocaton wth the world. the physcal I-hood s elmnated. He s not to come from outsde.

derved by seeng thngs n dfferent appearance than they actually are. Can we not observe that the body and ts condtons are never 14 . because essentally we are all blss ourselves. we consder we are eternal and all happness. but t has never occurred to us that we wll also de one day.THE HOLY PATH We frequently see the lfeless physcal forms beng taken to the crematon ground and have perhaps on occason lt the flame wth our own hands. Why are we not fully aware of ths nnate nature? Because we have forgotten who we are. Ths can also be attrbuted to the fact that. The start of all ths forgetfulness was the brth nto the physcal form. and wth ad of the ntellect we attempt to thnk of a soluton—but f only we would awaken wthn ourselves. the soul loses tself n attachment more and more. . The whole world s asleep through attachment and forgetfulness. and for ths reason we are constantly searchng for t. whch s happness. but by puttng our attenton there we get some joy out of t. We also want all happness. How long does our earthly joy last? For as long as our attenton. . Ths body s the orgn of lluson. We are surrounded by the senses. The body s attractve because we (the soul) are enlvenng t. beng the reflecton of the Truth. We are not the body—we are the ndweller. creatng a new world for tself—a world of deluson. We thnk that the body and all ts surroundngs are part of the Truth—and ths s a deluson. all s lluson. God s all blss. It may be a good thng or a bad thng. s attached to the source of t. Beng dentfed wth the body.

t s an mpossblty for us to free ourselves. without enmity. He is Naam. the Timeless. Self-existent. Lmtless and nfnte as God s. be apprehended n the Master somewhat as a vast sea can be apprehended at the beach wth bathng ghats.18 I The Way Out: Guru. Without fear. the Creator.THE WAY OUT: GURU. Through the favor of His true servant. s establshed n hs Godhead. 15 . the person who. Ever-Existent. He s beyond comprehenson by fnte powers of percepton. He s n a sense a polarzed God or pole from whch God manfests Hmself amongst Hs people. the Unmanifest Manifested. He can. havng realzed hmself. however. complete within itself. he tells us: There is One Reality. pervading all. the Guru. The Unborn. HOLY PATH THE THE GREATEST GIFT OF GOD consstent? How can one who has become an mage of the body and s ndulgng n outer practces expect to rse above the body? There s only one soluton. and that s to search out one who has hmself escaped from the lluson. He may be realized. the Greatest Gift of God N GURU NANAK’S Jap Ji Sahib. where sea waters gently flow n so bathers can have a safe dp.19 The truest rches and the greatest gft of God s the Godman.

for no one else can teach hm. and the regeneraton of man too s to be brought about by man. He s the son of man.. as hs true Self. The fall of man was brought about by man. Some Godman alone can tell us of the “Way out” from the world and a “Way n” nto the Kngdom of God. therefore.20 When people see the Guru lvng lke an ordnary human beng. establsh hs contact wth Hs prophets who may lead hm Godward. But there s a world of dfference between man and Man —the latter beng God-n-man. now a lost provnce to manknd n general. The Godman or the Prophet shows hm the way—the Grand Trunk Road that leads to God. dfferently called by dfferent sages: the Word or the Holy Sprt by the Chrstans. acceptng all as brothers. eatng. Bang-e-Asman 16 . The way to God. sharng happness and msery wth others. havng no ll thought for anyone.THE HOLY PATH As lke attracts lke. he leads the souls wthn and up. les through man. It s nothng but the Sound Current or Sound Prncple. Those unfortunate people who consder hm merely a man reman at the level of man and lose the golden opportunty.21 The greatest prayer a person can therefore offer to God s that He may. Kalma. n Hs unbounded mercy. lvng lke a true human beng. they become careless n thought and respect. man must of necessty have man as hs teacher. You should always remember that a Master’s lfe s two-n-one. drnkng. But. etc. He also suffers n the sadness of others. and sometmes sheds tears of sympathy too.

23 No longer s he an exle n the world but an nhertor of the Kngdom of God. Naad or Srut by the Hndus. They effect a reunon between man and God.THE WAY OUT: GURU. Heren les the greatness of Mastersouls. It s the Master Key that unlocks the Kngdom of Heaven. The long-drawn perod of separaton comes to an end. Ths Sound Current s the means to salvaton. Akash Ban. out of compasson. and the lost chld s restored once agan to the Father.” Chrst speaks of t as “The Voce of the Son of God. and the true resurrecton or rsng from the dead as vouchsafed by the Son of God to man. does all ths for errng humanty. establshed once more n hs natve Godhead. It bestows lfe eternal on man and restores hm once agan to the Garden of Eden from whch he was drven away by dsobedence to God. Such hgh souls hold a commsson from the Most Hgh. Ths s the fulfllment of God’s Law and the purpose of human brth. What greater boon can a man seek from God but restoraton to the Kngdom lost by hm? It marks the end of hs long exle through countless centures as He hals back the lost sheep to Hs fold. Ths s the true fulfllment of the covenant between God and man.22 Zoroaster calls t Sraosha and the Theosophsts “The Voce of the Slence. It marks the Grand Homecomng through 17 .” God overflows n the Guru and untes man wth the Word to reach back to hs true Home. Udgt. The Master s the knd shepherd who. THE GREATEST GIFT OF GOD THE HOLY PATH or Nda-e-Arsh by the Mohammedans. and Shabd or Naam by the Skhs.

s a secondary one derved from the study of books or heard from persons as gnorant of Hm as we are. Whle remanng as before. To be one wth God (Fana-fil-allah) one has frst to be one wth the Godman (Fana-fil-sheikh). Ths s exactly what happens when the Guru-power or lfempulse of the Guru works upon the dscple. whle retanng the shape and color of ts own. In such a state we can contemplate nothng. have a magnetc nfluence.THE HOLY PATH endless trals and trbulatons. the dscple s now no longer hs prevous self. But there may be a person who may have drect knowledge of God and be nwardly n tune wth the nfnte. however lttle t may be. There s a pecular charm n Hs company.24 It s a queston of graftng—graftng a branch of one tree nto another tree. the Son and the Father are not only reconcled but become one. charged wth Hs power.25 We have as yet no experence of God. acqures the taste and flavor of the other. and have therefore no concepton of Hm nor of Hs powers. because he has a frst-hand knowledge of Hm and conscously lves 18 . for he has been bought wth a ransom. Our knowledge of Hm. He does not reason of God. One feels a knd of serenty and an nward calm n hs holy presence. What happens? The frut of the second tree. He smply talks of Hm wth authorty. Ths s the easest way to reach God. Hs weghty words of wsdom at once snk deep nto the mnd. Henceforth. The Savng Grace of God s strred by the Godman and the purpose of lfe s fulflled. Hs utterances.

f you do not help us. Man alone can be a teacher of man. and for God’s scence we must have some Godman to teach us that. ths human form. just for our sakes—He put on ths bag of flth. a Messah. both here and hereafter. have frm and full fath n the competency of the Master. THE GREATEST GIFT OF GOD THE HOLY PATH n Hm every moment of hs lfe. From hm alone we can know of the path leadng to God. then who can?” 19 . or a Godman. Sant Satguru s the pole from where God’s lght s reflected. and we are prsoners—He also has come as a prsoner. We must pray to hm sncerely from the depth of our heart. then.THE WAY OUT: GURU. We should thnk t fortunate ndeed f n Hs grace He accepts us for mpartng knowledge of self and knowledge of God—whch n fact s the seed-knowledge from whch all knowledge sprngs. O Satguru. t naturally follows that Godman or Sant Satguru s the rght person to be approached n the frst place and to whom all our prayers should be addressed. Wth love and humlty we must make an approach to Hm f we want to make a begnnng n the sprtual scence. From what has been sad above. Fath s the keynote of success n all our endeavors. Such a person may be termed a Prophet. and he can be a sure gude who can be depended upon. We must. It s but a natural thng. The Gospel tells us that God speaks through Hs Prophets or the chosen ones. just to release us. n weal or woe.26 We should go to the Satguru and plead to Hm to take us out of here—“He has the love.

He exhorts that as and when you hear about a Sant or Master. the mnd can be controlled. just go to Hm and n deep humlty and reverence st near Hm. the testng crteron for the Perfect Master s to have the conscous contact of holy Naam wthn. has answered ths queston very beautfully. . Over and above all. Agan he should be competent to afford gudance for hs ntates n the astral plane and must protect the soul at the tme of ther physcal death. Just look nto hs eyes and forehead lke a chld wth deep receptvty. the complete Master gves an experence of rsng above the body conscousness. besdes. You wll feel an upward pull of the soul and dvne radaton from Hs eyes and forehead. When you go to a God-realzed man wth 20 . the lowest lnks of whch n the form of Dvne Lght and holy Sound Current must be had on ntaton.27 How does one determne a Great Master? Swam J Maharaj. . n Sar Bachan. And to receve connecton wth Naam. these wll be answered automatcally by Hs dscourse wthout your effort. So wth Naam.28 . We need ths help. By gvng a boost.THE HOLY PATH He who has left the house and s standng on the roof can catch hold of another’s hand and drag hm up. otherwse how would we rse above by ourselves? We get an nner contact and a taste of the Maha Ras—Greater Nectar whch wthdraws one completely from the outer attractons. one must go to the Satguru. The powerful Guru drags the soul out. f you have any questons n your heart.

31 21 . and when you are satsfed take hs path and work for t.THE WAY OUT: GURU. Ther message s one of hope. He s competent.30 Godmen come nto the world not to make any new laws. he can be contacted through correspondence. but he wll develop one’s better understandng untl the subject has some appeal. You should also remember that no true Master wll mpose hs wll on anyone. fulfllment. maybe less n one and more n another. queston hm as much as you lke. THE GREATEST GIFT OF GOD THE HOLY PATH full sncerty and humlty. but only to uphold the unversal dvne law. If one s far away. He has means and methods to meet every case. they consttute a great cementng force transcendng all denomnatonal creeds and faths and presentng a workable way out of theoretcal polemcs of the so-called relgous strongholds. They soar hgh nto the ethereal atmosphere of the sprt and lke a skylark establsh an abdng lnk between the mundane lfe on earth and the free and untarnshed sprtual haven. All relgons are thers and yet none bnds them. as such. Approach hm and through hm wll be found a way to become rd of sn. and redempton for those n search of the dvne n man and. nor to destroy the laws as they exst.29 Man hestates and fears to approach a Master Sant because hs lvng s tarnshed. He s meant more for snners than for others. for they place before humanty what s essentally sublme n essence at the core of each. He has a remedy for every wound. unchangeable as t s. Never fear to go to a Master Sant because you are a snner.

no one really wants God and God alone.33 Every word uttered by a Sant s pregnant wth unalterable truth whch les far beyond the human ken. name and fame. t s gratfyng to know that these have been done away wth durng ths Kal Yuga (Iron Age).” but they should analyze ther desre and see why they are wantng God. and ths s why the worldly people often fal to understand them. The Father Krpal 22 . Though it may appear to be coming from mortal throats. Many wll say.32 The Master always speaks wth an authorty born of convcton for he has a frst-hand knowledge of everythng.34 Whoever has a sncere yearnng for the Lord wll most defntely get Hm. They are the mouthpiece of God and whatever they utter comes to them from above. “I want God.THE HOLY PATH They do not come to establsh a new relgon and they preach from no partcular scrpt. It wll be dscovered that they really want the health of ther chldren. whch comes from hs drect communon wth the Unversal Cause or Orgnal Source. As for the strct trals and tests of ftness. and God goes on grantng ther wshes. and many other thngs. from ther celestal abode they come wth a law pecular unto themselves. wealth. Everyone seeks solcted favors. or peace n the hereafter. but whenever necessary they do put searchng questons to the asprants. All cry out for worldly satsfacton. the removal of ther unhappness.

36 You may call Hm by any name you lke—Guru. Sadhu. he sad. or equal to your 23 . Such sngle-ponted devoton s the deal condton for realzng the Lord. I do not want Swarg (heaven) or Vankunt (hgher heaven). It eternally remans the same. s not the body but the Godpower workng n and through that body. Master. God s fully manfested. I only want to repose in the lotus feet of my Guru. “Call me brother. as He s formless. but t s very rare. True desre does exst. He s the human pole on whch the Dvne Power works and carres on the work of regeneraton. And he who truly desres the Lord and the Lord alone—most defntely he wll get hs heart’s desre. and we begn to see the power and sprt of God n hm. How can one reach God f one desres the fruts of ths world or the next? Comb your heart and fnd out f you truly want the Lord.35 The frst thng for man s to rse to God’s level. In the Guru. Ths power nether takes brth nor does t de. THE GREATEST GIFT OF GOD THE HOLY PATH (Mercful) has ordered thus: Whatever a chld wants. In the Godman. we rse to the level of God. or anythng else. Guru. n fact. Devoton to Guru then s devoton to God n hm. he shall be gven. or thnk of me as a teacher. When they asked Hazur what to call hm. We can nether vsualze God nor contemplate Hm.THE WAY OUT: GURU. Mahatma. He assumes a form. If we become Guruman.

When he contacts the Master wthn. and tres to meet the humans on ther own level. the love for the vsble Master. Even letters wrtten by or on behalf of Hm carry a current of ecstasy that nfluence the nnermost recesses of the heart. Yet he behaves n such a manner that the others may not feel embarrassed wth such an atttude. He sees us just as we can see what there s n a glass bottle—pckle or jam. It has sprtualty as an end and s not dolatry. no one can recognze Hm except one who contacts the Master-Sant wthn.”37 To love. If one accepts Hm as a superman.. Ths s accordng to the dvne scence. s n realty love for the Supreme Father. . our closest connectng lnk wth God. As a man. f one takes a Master-Sant as an ordnary man. you may say what s n your heart. the laws he has lad down for man’s use. but lve accordng to my advce. So. externally.39 Master can know everythng about the person meetng hm. revere. Externally. he receves all and everythng. too. the beneft becomes a truly great blessng. If one takes Hm as All-nAll. and when you reach the hgher regons and see there the glory of the Guru. Guru precedes God.THE HOLY PATH father.38 Thus God moves as an ordnary man n dsguse. he can derve no beneft from Hm. The atmosphere n whch such a genune Master moves s charged wth currents of peace and love whch affect those who come nto contact wth Hm. the beneft s much more.e. but n hs sheer gracousness 24 . and feel grateful to our fellowman s to love and revere God.

41 You have no power to speak or be silent. try. Please refer to The Jap Ji stanza 33 n ths behalf where t has been explaned at length. Let him who thinks he has the power. It s a lfe-long struggle and strenuous effort of the dscple whch he or she s requred to undergo for the growth of hs or her nner sprtual llumnaton has to be taken care of. THE GREATEST GIFT OF GOD THE HOLY PATH tres to hde the facts. lest these actons are consdered as transgressons n the ethcal code. but by His Will. As a matter of fact.40 He s a law unto Hmself and can bestow hs dvne blessngs on any one of hs own choce. ever snce the dscple s granted the sacred boon of holy ntaton.THE WAY OUT: GURU. But there are very few who labor much and lead the lfe as enjoned by the Master and can progress wthn. You have no power over life or death.42 JAP JI 33 25 . he or she s granted a complete vsa for enterng the nner realms up to the true home of the Father. or to achieve your own salvation. 0 Nanak! none is high or low. No power to know the Truth. An ntate of the competent lvng Master carres the Radant Form of the Master at the eye-focus. No power over wealth or state for which you are ever restless. You have no power over spiritual awakening. whch can be detected and seen by the lvng Master. No power to ask or to give. But the start should not be consdered as the end.

nconcevable and nameless God. but there s nothng to take or gude hm upward. In whchever pole God has manfested Hmself.44 It s God’s law that nobody can reach Hm except through a Master Soul. Of course. That somebody should be the man who has gone through the dfferent stages of sprtual development and travelled to the Regon of Pure Sprt. Ths s what s gven out by almost all the Sants who came so far.43 When a Guru ntates a dscple on ths path. or Master. far beyond the hold of matter. Many were held n these elementary stages for ages and ages. a Guru s God Hmself.45 26 . he wll not leave hm untl he has taken hm to the lap of Sat Purush. In truth. or see some lght at tmes. God n Hs true form. stages of mperceptble. that pole s known as Sadhu. The ascent of the soul to the hghest regons s mpossble unless one s ushered nto those planes. After that the Sat Purush wll take hm to Alakh. Agam and Anam. It remans a sealed book. A Guru’s duty s very exactng. Some have called ths stage the be-all and end-all. one may be able to wthdraw the sprt current wthn the eyes from the body through Smran. It s here that the help of some competent body s needed to extrcate the devotees from the ron-hold of the subtle matter. “I am the doer.” but always refers to the wll of God. but they stll lnger at the outskrts of grosser matter and n the stronghold of the fner matter. the Sat Naam. He never says.THE HOLY PATH Wthout a God-man the mystery of the soul s never realzed. and no help came to gude them up. Sant or Mahatma.

The ntates are advsed.48 27 . and pursue such a sublme pattern of lfe. untl ultmately he takes hm nto the lap of the Oversoul. based on ethcal lvng. he does not leave hm for one mnute. Every pleasure has ts prce—ths s the law of ths power. The Negatve Power s the controllng force of ths plane and demands adjustment of each farthng n accordance wth the law of karma. along wth the soul.47 It s merely out of hs nnate compasson that he rears us wth hs own lfe-breaths of the dvnty n hm. He becomes the very breath of the dscple. and by attunng themselves wth the holy Naam wthn to evade the load by reposng n Hs wll and pleasure. The functons of these powers are dverse—one s for the nner recesson beyond the senses.THE WAY OUT: GURU. the Guru becomes the ndweller. he starts formng the chld wth love and protecton. Untl that tme. Hs msson s purely sprtual. to abde by the holy commandments to ncur the least karma.46 You are n the custody of a true Master from the very day he gves ntaton. Baba Sawan Sngh J used to say that from the day the Master gves the blessngs of Naam. From that very moment. The sprtual asprants should regulate ther lves to strct sprtual dscplne. THE GREATEST GIFT OF GOD THE HOLY PATH Postve and Negatve Powers are the two phases of Absolute. dervng power from Hm. whereas the other leads outward. n ther own sprtual nterest. A Master of the hghest order ntates the souls nto the mysteres of the beyond for proceedng back to the true home of the Father.

places hmself under the Master. but he wll make them nto somethng worthwhle before takng them home. for they are ted by the dvne and omnpotent wll of God. The Master remans wth the dscple wherever he may be. Master Power comes nto the world to save snners and to put them on the way back to God. you wll get salvaton f you obey hs words. Even death cannot sever them. 28 . for he has to make a beautful form from a rough pece of stone and therefore has to wnd up all the karmas. here and hereafter. but not just lke that.50 The bonds or relatonshp between Master and dscple are the strongest n the world. who hastens to awaken the dvnty n hm. he adjusts them to further the manmakng of the dscples.52 Whosoever’s mnd s stayed on Hm wth full fath He wll keep hm n perfect peace. He molds the dscple nto the lkeness of God and makes hm a lvng temple of the Dvne Conscousness. Death and dstance are mmateral n the relatonshp of the Master and the dscple. “We have got a Master. He s always by hs sde. He talks face to face wth hs devotee and gves hm counsel n tme of need. There s hope for everybody. It s hs duty to clean them frst. He takes the chldren n hs charge. but a true follower wll never complan. When people are ntated they rejoce and say.49 The Guru may gve happness or msery. no matter what hardshps the Guru allows. we have got salvaton.51 He who resgns hmself to the wll of the Master. nobody packs drty clothes away n storage.THE HOLY PATH It s true that the Master wnds up the karmas.” When meetng the Satguru.

Those who have met a Perfect Master are greatly blessed. you wll 29 . because he wants you to reach the same stage as hmself. Thnk deeply upon ths rare prvlege. THE GREATEST GIFT OF GOD THE HOLY PATH It s for you to reman devoted to Hm and keep Hs commandments. f your mnd steps n and nterferes. He s the power functonng through the body. The rest s for Hm to do. you have met the Lord. 54 So know that f you meet a true Guru. Realze fully. and he s usng hs body to teach and gude man. a dvne dspensaton has been granted to you. but the gft of Naam s above all others. you wll not be able to get anywhere near hm.55 A true Guru wants nothng from hs chldren. He has true love for the soul.THE WAY OUT: GURU. come to take you back to Hm.56 No Perfect Sant has ever faled hs dscples. ths one wll not fal you. Go wherever he leads you. but a halfway house for a lmted perod. If you obey hm. He s not only a Guru but a messenger from God. assgned to you for the hgher purpose of sprtual perfecton. and havng gven t. If not.57 So the Master affrms wth convcton that ths place s not the place of permanent abode for your soul. There are many knds of gfts. he only feels grateful that another soul has become free and s returnng to ts own home. He wants you to enjoy the blss that he enjoys. the Master then develops t wthn you. you wll become what he s.53 The Guru bestows the lfe force—the ncomparable gft. If you wll vew thngs from ths lofty vewpont. Master s not the body.

and so on. are helpful. t leads the soul to the Lord. Learn the scence of the Word from hm. Master s one wth the Word. for you can realze through hm the object of your lfe— self-realzaton and God-realzaton.59 O Apra-Vidya and Para-Vidya UTER TEACHINGS. fnd such a holy person. whch we call Apra Vidya. Do not look to hs creed or color. The Word s n hm and ncarnates n the flesh to gve nstructons to manknd.58 Wthout the nstructon from the God-man the Word cannot be communed wth. your tme wll be well spent. Investgate the reasons why certan rtes are performed—why the lamps are lghted and the bells are rung. and we must assess the poston carefully before t gets too late n the day and we are forced to fght a losng game. but when ths communon s had. When you. stck to hm tenacously wth all your mnd and all your soul. To blndly perform rtuals may yeld 30 . Truly the Word s made flesh and dwells among us. but one should not accept them blndly. If you contnue your nqures untl you fnd some real nformaton. and devote yourself heart and soul to the practce of the Word. It s a matter of deep concern for each one of us. through mmeasurable good fortune. from whch the Word emanated and all our efforts have ther full reward.THE HOLY PATH fnd that our lfe so far has been as futle as anythng.

t s a grand opportunty to realze the Lord. Whle the ego remans. We are all purush or conscous bengs. We wll gan reward from these good actons. There s Ashabd. some say Guru. we shall contnue to revolve around ths ntermnable cycle of brth and death. scrpture study.APRA-VIDYA AND PARA-VIDYA THE HOLY PATH a lttle peace of mnd but they offer nothng vald. .60 Para Vdya s to connect the soul wth the Truth. Go to one who s fully awake. but n dong them one’s doershp remans. or Sant. Inhert the truth and make the best use of the untruth. both good and bad actons are bndng. songs of prase. No matter what we do. Although all are man. unless we ncrease n awakenedness t wll amount to lttle. prayers. lke gold and ron shackles. Satpurush s he who becomes one wth the Truth tself. Apra Vdya s a term whch categorzes the outer practces: repetton of names. yet Mahapurush s one who s awakened—true man. as Lord Krshna sad . Ths Shabd can only be receved from the Guru. whch s the Wordless God. Gurumukh gets the everlastng lght. plgrmage. . who has full powers of dfferentaton. Ego and attachment are consumed by the fre of Shabd.—they are all connected wth the mnd and senses. or Mahapurush. or Satpurush. etc. and we are all fortunate to have been gven the human form. and as long as we regard ourselves as the doers. You may call hm by any name. austertes. devotonal rtuals and customs. but when He 31 . alms and donatons. Learn to dfferentate.

Self-knowledge precedes Godknowledge. When can you see t? When the senses are controlled. so when one knows who one s. referrng not to the outer llumnatons or sounds of ths world. Creaton. t s the name of God. It s the frst stage of realzng the Lord. dssoluton. Creaton came after the Shabd. Shabd s also known as Naam. They teach that the transcendent Sound and Lght are the prmal manfestatons of God when He projects Hmself nto creaton. through the Shabd the Lght came. but when He assumes shape and form. by rsng above the senses. are not fguratve but lteral. one then realzes why t s sad that “self-knowledge s God-knowledge. creaton came nto beng. and through the Shabd.”61 T The Holy Path: Surat Shabd Yoga HE REFERENCES to Lght and Sound. that expresson s called Shabd or Word. And where s the Shabd? Shabd s the earth. the mnd s at a standstll and ntellect s calm—then the soul perceves n crystal clearness. Lght and Sound emerge as Hs prmary attrbutes. dssoluton occurs. and n ths body does t resde. In Hs Nameless state He s nether lght nor darkness. and agan creaton—t all happens by the power of the Shabd. O Nanak. the Shabd s n every beng. Shabd the sky. but to nner transcendent ones. say the Masters of the Surat Shabd Yoga. so we have: Naam s the nectar of lfe.THE HOLY PATH expressed Hmself.62 32 . nether sound nor slence. Through the Shabd.

we are usng the words relatvely. or modfcaton. therefore. What. s the most natural one. t admts no addton. Even a chld can practce t wth ease. and therefore. It s because of ts naturalness and smplcty that t s often termed Sehaj Yoga. raj yoga. the great sprtual end?65 In the olden days. communon of the soul wth Naam. It s easer when compared wth other forms of yoga: karma yoga. The benefts whch are to be derved from ths path are mmeasurably great. all of whch call for stern and severe outer dscplnes. f a lttle physcal sacrfce s to be done to acheve ths. bhakti yoga. who can do ths? The Guru must now frst gve somethng. jnana yoga. can easly be practced by every one.THE HOLY PATH: SURAT SHABD YOGA THE HOLY PATH When we say the Surat Shabd Yoga.63 The course of Surat Shabd Yoga. whch a common busy man n the worka-day world of today has nether the patence nor the tme nor strength nor the lesure to do wth all hs wts about hm. but t s made easer by the gudance and grace of the Master. on the other hand. You wll be able to observe that the more the 33 .64 You thnk the Holy Path s an extremely dffcult undertakng. Maybe so. alteraton. man or woman. young or old. a man had to spend many years at the Guru’s feet before he would be gven anythng. It s desgned by God Hmself and not by any human agency. s easy. In these days. as descrbed by Guru Nanak. The Surat Shabd Yoga. and then the dscple learns to purfy hs lfe. the tradtonal ashtang yoga. hatha yoga. wth equal ease and faclty.

the Master Power always works. an asprant may feel. very dffcult and exactng.THE HOLY PATH Kali Yuga (negatve age) ncreases ts force.66 The path s straght and narrow and dffcult. for one reason or another. Occasonally. for besde t there are no goals at all but empty baubles and toys. In case of dstance. At the tme of Intaton. The accepted asprants. generally n the mornng hours.67 T IS THE “Word” personfed or the Master Power that gves ntaton. and he can attan the goal n ths very lfe. who are sncere and receptve durng ntaton. at best half-way houses. but for one who s truly wllng. I Initiation: The Awakening 34 . the more grace does the Guru bestow—to save any soul. the Master takes Hs seat at the Thrd Eye of the ntate and takes care of hm henceforth. Regardless of whether the Master hmself s near at hand or far away overseas. every help s promsed. the authorzed representatve conveys the Intaton nstructons. do have a perceptve frst-hand nner sprtual experence (there s a dfference between the psychc and the sprtual) at whch tme the sprtual (thrd) eye s opened to see the Lght of God and the nner ear s opened to hear the Voce of God—the Creatve Sound of the Beyond whch has a soothng and healng effect. and t does not matter where the Master s at the tme of ntaton. that the ntal experence was lackng. a goal that sets all other goals to shame.

INITIATION:HOLYAWAKENING THE THE PATH Ths could be due to over-exctement and nablty to dscern the more subtle type of experence granted such a person n lne wth hs background. drectly and ndrectly. and the more he purfes 35 . gudes and protects one even after the end of the world and beyond. and lnkng the sprt wth the savng lfelne wthn. brngng hm back to the True Home of hs Father. ever reverberatng n the form of the perennal Sound Current. vsbly and nvsbly. and Bhajan. from the moment of Intaton. Dhyan. Henceforth the Master-sprt never leaves the soul but contnuously helps and drects. However. one gradually becomes aware of hs shortcomngs and tres to weed them out. of whch the Master hmself s the lvng embodment. repetton (mental wth the tongue of thought only) of the words whch are charged wth the power of the Master: concentraton or medtaton (fxng conscousness or gaze) at the center of the two eyebrows. n due tme. As soon as a devotee s able to transcend the physcal body. The Master Power. the very lfe-breath of the unverse. the Radant Form of the Master (Guru Dev) appears n the subtle plane and becomes a gudng force to the sprt on the journey nto hgher sprtual realms. n ths lfe and the lfe hereafter.69 Wth ntaton and sprtual sadhna or practce. ths ndvdual receves a magnfed experence whch erases any feelng of lack should such stll exst. as the occason may demand. that s to say.68 The nstructon n the esoterc teachngs conssts of the exposton of Smran.

a blessedness. He now delghts n the blss of hgher sprtual regons and not n the pleasures of the senses and sense-objects. once sown n the nnermost depths of the soul. No power on earth can 36 . The seed of sprtualty. befts an ntate for the sprtual journey. The seed s sown. a satety.70 Each one however. the true values of lfe become more and more apparent. Hereafter. and the preparaton that he may have made n past ncarnatons. “he walks not after the flesh but after the sprt. Ths s a gft mpershable and ndestructble. growth and development depends on the nature of the sol n whch t s planted. however. It can nether be stolen nor washed away. The gft of Naam or Word comes only from a Master-soul who. takes hs or her own tme for efflorescence and fructfcaton. by njectng hs own lfe-mpulse. As each one has a dfferent background.THE HOLY PATH hmself. The dormant sprtual facultes begn to qucken wth lfe and the ntate feels wthn hm a sort of fullness. as sad before. each one has hs own startng pont.” Lvng n the world. but ts unfoldment. the ground on whch he stands. As the scales begn to drop off. must bear flowers and fruts n the fullness of tme. the more he grows nto Dvne Lfe. depends on the ndvdual’s own make-up. he s no longer of the world. The sprt gradually gets freed from the shackles of the world and s enabled to transcend the physcal body and make flghts nto the hgher regons. The measure and speed of advance.

once and for all.INITIATION: THE AWAKENING THE HOLY PATH stand n the way of ts growth or stfle t n any way whatever. It does not wsh to fly through the door that has been opened by the Master at the tme of Holy Intaton. the brd wll be loathe to fly out. Even f you should open the door of the cage. Instead. clngng wth ts talons to the wre mesh. hs lberaton from the bondage of mnd and matter. but t does not wsh to be free and fly out through the open door of the cage. the soul has become so attached to the body and the outgong facultes that t clngs to outsde thngs and does not wsh to let go of them. n a way. t s but a queston of tme. and the Master Power cannot rest contented untl the chld owned s reared and taken home to the house of the Father.71 Man has got hmself so enmeshed n mnd and the outgong facultes that hs release from them can only be brought about by struggle and perseverance. t wll fly from one sde of the cage to the other. He who has once been ntated by a competent Master s assured. Hs plght s. smlar to that of a brd that has been kept n a cage for so many years. The sprtualty when awakened and the sprtual experence ganed must develop. at the threshold of whch the Radant Form of the Master s patently watng to receve the chld dscple. 37 . True dscpleshp does not start untl one has rsen above body conscousness. Smlarly. The seed of sprtualty sown n hm s bound to sprout and fructfy.

the dscomfort that s sometmes felt by the dear ones n ther day- 38 . It s durng ths probatonary perod that the soul wll feel some dscomfort. more often than not. Even though the door has been opened. the Master Power must take frmer measures to brng home to the dscple the mportance of the truths that have been explaned n words. but wll begn to experence the joy and blss that awats hm n the Beyond. but such probaton that cannot be severed. the words of the Master do not snk n. and lttle or no acton s taken by the dscple to amend hs ways. on probaton. who s ever at hand to mpart the gudance that s so necessary n order to avod the ptfalls on the way. Hence.72 Unfortunately. It s only when the soul begns to regan ts orgnal purty of heart and mnd that t can at last want to be free of the desres of the flesh and outward attachments. Therefore. The lovng Master tres to avod all possble dscomfort for the chld dscple by explanng what are the vces to be avoded and the vrtues to be developed n order to regan ths purty. the soul s so attached to the thngs of the outsde world that t does not wsh to be free. It has become so besmeared wth the drt of the senses that t has lost ts orgnal purty of heart and s not ft to be rased up out of the prson house of the body. as t were.THE HOLY PATH It s from ths pont that the dscple wll feel not only comfort. Untl ths pont s reached the dscple s. He wll have as hs companon the charmng Radant Form of the Master.

Sprtualty s also a gft of God. The best atttude of mnd s to sncerely serve n humlty. God Hmself makes the soul hungry—and then He feeds t. Who then are the prvleged ones who get to meet them? Those whose hearts are true. and n more and more humlty. . It s a very subtle and exactng subject.INITIATION:HOLYAWAKENING THE THE PATH to-day lvng. There s really no need to worry about anythng. God-realzed souls are always present n the world but n the past they were few. wth a clean heart they are able to absorb the full beneft of that meetng. Knowledge s to be gven away free. Do we have to pay for the sun that shnes on all of us? Why then should we pay for 39 . If a chld gets tself so drty that the only way the mother can wash t clean s by usng a scrubbng brush. can t be sad that the chld wll feel comfortable durng the scrubbng process? It would only feel comfortable after the scrubbng has ceased and t s shnng clean and pure. If mplct obedence would be gven to the commandments of the Master. all the dffcultes and dscomforts would vansh. Why should t be sold? It s not a marketable commodty. He has sent you to the rght place and He s the gver. smply be sncere and true to your own self. tremendous change wll take place. what can I say about t? If a person thnks of hm as Guru outwardly. and even now they are very rare. not of man. .73 All the gfts of nature are free. Those wthout decet n the heart not only have the prvlege of the Lord’s own arrangements for meetng the Guru. Then the guru will come by Himself.

even before the judgement seat of God. cautons aganst lurkng dangers at each place. What a concesson that s! When the soul realzes.76 Q. Intaton by a perfect Lvng Master assures an escort n unknown realms by one who s Hmself a frequent traveller to those regons. both when we are here and when we qut the earth plane.74 Q.75 The Guru’s blessng s such that no matter how dsobedent a chld s.THE HOLY PATH the knowledge of God? It s God’s gft. The back records of the ndvdual are transferred from the negatve power nto the hands of the postve power—the Guru. and t s to be dstrbuted free and freely. conducts the sprt step by step. Hs long and strong arm s always there to help us. counsels at every turn and twst of the path. A. So no true Master wll ever accept anythng n return. is this the initiation—the inner initiation? 40 . t wll never come under the rule of Yam Raj agan. explanng n detal all that one desres to know. When everyone fals n ths very lfe. that He is leading or guiding. When the inner Guru is felt. at one stage or another. He knows the presdng detes or powers of these planes. Please explain the importance of Initiation. He plots the sprt nto the beyond and stands by t. and a Satguru n the purely sprtual regons. He gves freely. He s a teacher on all levels of exstence: a Guru on the earth-plane. the records of Dharam Raj (another name for the Lord of Death) are burnt. a Guru Dev (astral radant form) n the astral worlds.

for Masters agreed to gve the experence only after long years of study. “What to do further?” They drected them to the Master on earth. It’s the same n so many cases. as only statements about Hm are gven n them. Nor can He be found n temples made of stone by the hand of man. for further progress there have been cases n whch they send them back. Intaton from a Master on earth s requred. Even those who are beng guded by others. It s not a queston of one choosng the path or the path choosng the dscple.77 All those who are ntated nto the Mysteres of the Beyond by a Lvng Master were destned to become Hs dscples. no lawlessness. and I thnk they wll gude you that way. when one was fully prepared. In these we gather together only to pray to God or G Meditation: All is Within 41 . Today. Chrst and other Sants were asked when they were met nsde. the subject was very vague.INITIATION:HOLYAWAKENING THE THE PATH Should initiation be sought? Or the Satguru be sought? A. What a magnfcent blessng!79 OD IS FOUND not n books. Ask them f they can drect you further. t can be seen mmedately what sprtualty s.78 In the past. you see. after all there s some government there. but rather one of the dscple’s background.

fall off lke autumn leaves. When you have understood ths. Here all thnkng.80 Once you are able to rse above body conscousness you enter nto an awareness of the hgher order. Wthdraw from outsde. wthdraw from the mnd and outgong facultes. The body s the true temple of God. then where do you go to fnd Hm? Frst wthn your own self. as mentoned n your dares. for then you are on your way to the Causeless Cause. whch les behnd the reach of all phlosophes and psychologes. plannng. Ths then s the alpha and omega of the relgon of soul. knowng whch everythng else becomes known of tself. you are the chld of a lon.83 Satsang s the central theme of the sacred teachngs and I always mpress upon the dear ones here and abroad not to mss t. magnng and fantasy. He resdes wthn you. the Mother of all Causes. and come up to the seat of the soul at the back of the eyes. lke an open book. You have great strength n you.82 I Satsang: To Sit in His Presence T IS A RARE prvlege to gather together n Hs name to nvoke Hs gracous mercy and to mbbe the sacred teachngs.81 The whole of ths lfe’s purpose s to become stll—to wthdraw from outer envronments and to concentrate. as t s durng these precous 42 . whch begns where all relgous phlosophes and polemcs end.THE HOLY PATH to thank Hm for all that He has gven.

If your thoughts are somewhere else. Satsang s the sacred arena where sprtual stalwarts are bult.84 So your purpose n comng to Satsang s to mbbe the love of God. We do not go to Satsang to meet our frends or to socalze. Brng the remembrance of the Lord wth you and take t wth you when you leave. Come. It s the pool of nectar whch grants blssful God-ntoxcaton and all dfferences of caste. yet f you st wth full attenton.85 Even though you may not understand what s sad. to unte wth Hm. but come wth the very best of ntentons. and whosoever attends wll be blessed by the uplftng atmosphere. for thoughts are lvng and possess great power. to st n Hs sweet remembrance. Regard the Satsang as a place of purty. You wll thereby gan full beneft from Satsang—otherwse the years wll pass by wthout any real advancement. you wll proft by t. or country snk down to ther lowest ebb. not only wll you lose.SATSANG: TO SIT IN PATH THE HOLY HIS PRESENCE moments when you are near the fountan-head of blss and mmortalty. Do not lsten to others’ conversaton and do not talk to anyone unless t be about the Truth. All thngs past and future. but other people wll also be affected by the mpure atmosphere you are creatng. creed. do not talk or thnk of anythng but God. all rrelevant matters can be dealt wth n your own place of resdence. that you grasp the true mport of the teachngs and assmlate the rare vrtues of Godlness by sttng n the charged atmosphere whch s flled wth Hs lovng lfe-mpulses.86 43 .

the more he wll be flled wth the dvne grace emanatng from the 44 . The more one emptes hmself of hs worldlness and pettness. the shortest. mnd that. It means that whle n the company of a Sant. Ths n fact s the sgnfcance of Satsang. Whenever you’ll enter you wll have peace of mnd. If you wll do t. “0 Soul.87 The easest. Make t a pont that those who come from outsde come n all devoton and all nspraton. n a month or two the place wll be charged. losng all conscousness except of the holy presence of the Master. one should forget not only the place where he s sttng but become wholly oblvous of the very surroundng n whch he s and dssolve hs very beng. When you enter. That should reman as a place of sanctty. Ths place. Don’t make t a place of mrth and joy. then what wll happen? The atmosphere wll be charged. Swam J says. enter n obedence to the Master. not as a place of mrth and joy. Love—love s strong you see. otherwse the atmosphere wll not be charged. Ths blankng of oneself s called ‘absorpton’. Sanctuary means what?—a place of sanctty. as you say. Also no mrth or joy. should be a place where there should be medtaton and no sleepng. and the smplest way to get greater beneft s to lose yourself completely n the holy presence of a Sant Satguru. be fully absorbed n Satsang at least ths day.THE HOLY PATH Ths place s a sanctuary. come n awe and sanctty.” What then s ‘full or complete absorpton’ s the queston. as you were told the other day.

for you wll get a drect chargng. Excuse me when I say that t s seldom that we get a Satsang or company of a truly perfect Master. your attenton should be on the Master alone. and f. Ths s the secret of a successful Satsang. If by sttng close to fre we feel warmth. but you must be connected to t. what s the actual effect of Satsang? Well. The way to make the most of such a rare opportunty and derve the maxmum beneft s that one should try to come to the place of Satsang as early as possble and st slently n a prayerful mood. for such hghly advanced souls—souls one wth the Lord—are very rare ndeed. Naturally. Furthermore. They are not easly avalable and recognzable. there s more beneft n beng completely attentve when near hs physcal presence. even f you are thousands of mles from hm physcally. you can stll enjoy Satsang. t s no good just sttng there. and the proxmty of a glacer gves a cold shver. f you te a wld horse to a stake he wll naturally make a run 45 .SATSANG: TO SIT IN PATH THE HOLY HIS PRESENCE dvne presence before hm. you wll stll have help f you are receptve. by some mghty good luck.88 At Satsang there s a great chargng. Some people ask. there s no reason why one should not be affected by the dvne aura of a Master-sant whose radaton has an unmagnably long range. but no matter where you are. blankng the mnd of all the worldly thoughts n the august presence of the Master. we do not know how to derve the fullest beneft from hs company or Satsang. we do come across a Godman. nwardly absorbng hs words of wsdom.

pushed by force. He becomes somethng dfferent. Whle you are wth hm. Many would hestate to go to hm for prde of ther own knowledge.. for he s lost n prde of wealth. greed. no one can rob you of them! 46 . untl t eventually learns to stll tself. If small pebbles and rocks are not removed.THE HOLY PATH for t. When the sol s weeded. go wth all humlty. What you know. but when he reaches the end of the tether he wll be brought up wth a jerk. a God-realzed person cannot be bought wth money.89 In Satsang the flow of mercy is pouring into you.90 When you go to a realzed soul to get rght understandng. He may try to run away several tmes but wll always be pulled up by the tether. you know. Consder the level he s speakng from. so get the fullest beneft from t. try to understand what he s sayng. Satsang also cleanses the bad smells whch come from the habts of lust. The man of promnent worldly poston wll not go. When you go to hm. etc. for he s ntoxcated wth hs own power. Satsang has some effect lke ths on the mnd. and then compare your own knowledge. that s why I have told you to keep a dary. then the true growth can begn. anger. mpressed by power. and a rch man wll not go. put asde your own deas—after all. t s ready for the seed to be sown. the seed may sprout. f the person s receptve. but t wll not bear frut. Weed out all mperfectons. and after repeatng a few tmes the nclnaton to run away grows less. put asde your vews. Remember. one by one. that s.

and occasonally the Radant Presence of the Master s experenced by the audence. But the fact remans. In group meetngs the entre congregaton assmlates the overflowng grace of the Master. helpful and benefcal. where the Teacher. and wll quote many truths that others have sad.93 Where would you go to realze God? Into a Satsang. A Satguru makes a Satsang. as Master’s love and grace s radated n abundance theren. Satsang s the medcne for that dsease and pan whch comes from gnorance of the truth. he wll say all ths and more. f the seeker wants to receve.91 I am glad you have a better apprecaton of the value of the Satsang meetngs. that the seeker may fnd hs way more easly. for he must speak on man’s level for fuller comprehenson. therefore. he must stll hs ntellect for a whle.SATSANG: TO SIT IN PATH THE HOLY HIS PRESENCE We make the mstake of measurng what he s tryng to say wth what we already know: “We have heard that before”. should be chershed n all lovng devoton. Such meetngs have a deep nsprng sgnfcance and. Sant or Master has hmself realzed the Truth and s competent to mpart ths wsdom to those present. “So and so sad that”—etc. Brothers. whch are always nsprng. from searchng for the answer to: Is there a God and how does one realze Hm?94 Hazur Sawan Sngh J used to say that Satsangs 47 . and all those present receve the lfe mpulses from the Master Power workng overhead. Actually. and st n all humlty.92 Satsang s the name we gve to the company of an awakened soul.

Ths s hs frst method. the person returns home wth nothng but dssatsfacton or the bad effects of gosspng and back btng from other waverng ndvduals. and the lke.95 The frst thng the Negatve Power does when he wants to keep control over a soul s to stop hm dong Bhajan and Smran.THE HOLY PATH served a very useful purpose as a protectve hedge around the feld of Smran and Bhajan. and nstead of the fullest beneft from the Satsang. n your respectve avocatons. he wll then suggest that you just go and bow down and then leave. If you have the strength to gnore hm. The ndvdual fnds that there s always somethng to lure hm away from hs medtaton.96 Smlar s the case wth attendng Satsang regularly. He wll place all knds of doubts n the mnd. We can develop ths habt by regularly gong to see the Master and attendng hs dscourses full of Dvne Knowledge. n spte of the otherwse busy lfe n the famly. so he wll try to persuade us not to go there. n socety. so that these vtal and lfe-gvng processes contnue to develop and thrve. These are two very powerful weapons that the Negatve Power s constantly weldng. It s often notced that persons wth very poor sprtual background tend to grow sprtually by 48 . and secondly he slps that queston nto the mnd: “Why go to the Guru or the Satsang? What s the use of t?” Satsang s the very place where a turnng pont can be effected and an awareness of wrongdong and wrong lvng s acheved.

101 Satsang s of the Master and every ntate s also part of the Satsang and can contrbute to the general atmosphere of the Satsang by settng an example n lvng up to the teachngs of the Master. Chrst sad. Even your earthly lfe wll be a success. and all your wrongs wll be rghted.SATSANG:THE SIT IN PATH TO HOLY HIS PRESENCE benefttng from the radaton of the Master-Power n the charged atmosphere. and you abde n me. Mssng of Satsang for devotng tme for medtatons s not advsable. I thnk for that you can detal somebody who can st outsde wth two or three of the chldren.” The words of the Master are the Master. Would you discuss the handling of small children at Satsang and meditation gatherings? A.102 The mportance of attendng Satsangs or sprtual gatherngs cannot be over emphaszed.100 Q. t also ncreases the 49 .99 Satsang serves as a protectve hedge around the holy seed of sprtualty where one enjoys dvne radaton and gets clarty of vson.97 O brothers.103 To attend Satsang s lke havng a protectve hedge around your medtaton.98 The very physcal body s blessed when one sts n the Satsang. They should sacrfce ther tme for the good of others or mothers should keep them quet—any of the two thngs. “Let my words abde n you. keep connecton wth the Satsang. and the Master cannot be separated from Hs words.

As long as we do not see God or the glory of God. . Leave hundreds of urgent works to attend the Satsangs. all prayers go n P Prayer: Your Dialogue With God 50 . to a Power fuller and greater than tself for relef and comfort.104 RAYER IS THE master-key that unlocks the Kngdom of Heaven. I once asked Hazur Maharaj. we cannot have any fath n the exstence of God and wthout ths. Cancel some other appontment n order to do so. then attend Satsang.” Just note that he dd not say that f you have the strength to walk.105 The nstnct of love cannot come nto play unless one sees the beloved. n the generc and commonly accepted sense. From ths sngle nstance.THE HOLY PATH ncentve to medtate. one can see how mportant t s. then attend Satsang. Prayer can be defned as an angushed cry of the soul n dstress or helplessness. “If you are very sck n your bed but you can move. . f necessary. Attend the Satsang even f your tme s lmted. “What are your orders regardng Satsang?” He told me. It s. Attend the Satsang and have the advantage of a protectve hedge around your medtaton. an nvocaton to God or Godman (a lvng Master) competent enough to grant solace and peace to a mnd tortured by the problems of lfe and lfe’s surroundngs. for the benefts of Satsang are nvaluable.

the Master s equally competent to grant our desres and fulfll our wshes. for He alone s capable of drawng one out from the mghty swrls and eddyng pools of mnd and matter. But Guru or Godman s the abode of God’s Lght and s a radatng center of the same. between God and man. Hs glance of Grace soothes the broken hearts. Connected as He s wth the Power-house behnd Hm. It s a supportng staff n the hands of a sprtual asprant. and a haven of safety for the homeless. and a plgrm soul cannot do wthout t from the begnnng to the end of the journey.107 All the relgons are n agreement on the pont that prayer at the seat of the soul wells out all the latent powers of the Godhead wthn. we should depend on Hm alone and not on any other power. and one can acheve sprtual beattude through t. It s a connectng lnk between the Creator and Hs creaton. He s the strength of the weak. We can pray wth equal effcacy to the Master who s at one wth God. the sheet anchor n the storm and stress of lfe. for t saves one from many a ptfall on the way and transforms the mnd through and through untl t shnes forth and begns to reflect the Lght of the soul. and of applyng a healng balm to the lacerated hearts torn by wld desres and temptatons. but when we escape therefrom we begn 51 .THE DIALOGUE PRAYER: YOUR HOLY PATH WITH GOD van.108 We generally pray when we are n dstress and trouble. after beng able to commune wth Hm.106 We must go n prayer unto God or a Godman and.

responsble for the creaton. Give me the company of a Sant. In dstress. When God s the Lovng Father and we cannot do wthout Hm at all. s needed at every step. After the fulfllment of our desres or rddance from dffcultes. sustenance 52 . When success be n sght. and ask for God’s Grace and bounty. n fact. This is the true affinity in which Thy Name is remembered in the heart. Prayer. when all else fals.THE HOLY PATH thnkng that we wrought lberaton by our own efforts and thereafter do not feel the need for prayer. When n dffculty we must pray to escape therefrom. to have the intoxication of the Naam. We must guard aganst such serous ptfalls. the thought of the Omnpotent Father gves solace to the mnd. then pray that you may not get elated and puffed up. prayer must become a part of our very beng. They pray also: Nanak’s servant wants only this happiness.109 How many people n the world truly pray to God for the sake of God? The Skhs have a prayer: To be with the Gurumukh. for wthout these we can never succeed. Naam or Word). Kalma. we must render thanks to the Almghty for Hs favors. to have the company of a Sadhu. Mdst the ever-changng phenomena of the world there s but one unchangeable permanence and that s God and God-n-acton (the Holy Sprt.

We must then yearn for a reunon wth the beloved. nor does He stand to gan or lose anythng whether we offer prayers or not. It gves new values to lfe and gradually transports an ndvdual nto a New World and ntates hm nto a New Order. attract that grace to our advantage by becomng a ft 53 . the more Godhead s mbbed by the sprt. Compassonate as He s. and pray for that mpershable lfe prncple. Ages upon ages have gone by snce we parted from the Father. prayer opens our eyes to realty and enables us to see thngs n ther true perspectve. the everlastng Godhood whch s our brthrght. We can. ask for. Why then should we not long for.112 We cannot wn God ether by flattery or by van repettons. so that we too may have “Lfe Everlastng” and come to our eternal hertage. The more ths nner contact s establshed. Our natve home s n Sach Khand. for we cannot lve wthout t. whch otherwse reman a sealed book too subtle for the average man to perce through and peep nto. and we are stll n exle n ths world.PRAYER: YOUR DIALOGUE WITH GOD THE HOLY PATH and dssoluton of countless unverses. but not least. Only when a complete dentfcaton comes about does one become a conscous co-worker wth Hm. Hs grace s always at work n each and all alke. however. separated as we are from Hm for myrads of ages.110 Last.111 Wth a lfe of prayer a person eventually rses nto cosmc awareness and sees the hdden hand of God workng out Hs wll and Hs purpose.

as t les n the concentrated attenton that one may gve t at the seat of the soul so as to make t soulful. Humlty and fath purfy the mnd and make t a fttng nstrument for God’s grace. What we pray for we must really wsh for. and the musc of prayer should come out and tngle— from the very nerves. s attuned wth the senses. It should not be a van repetton of empty words wth lttle meanng. n fact. God’s grace cannot drectly flow nto t. Prayer has n t a great dynamc force. These two ads help n nvertng the lotus of the mnd whch. but from the very core of our beng. not only ntellectually. All that s requred s a lovng and pure heart attuned to Hs grace and the latter s automatcally attracted to t. Unless we are able to turn ts drecton upwards. The most natural form for a frutful prayer s the yearnng of a soul 54 . It s the key that unlocks the Kngdom of Heaven. the only panacea for all types of lls.114 The secret of successful prayer les not so much n the words we use. nor n the tme we devote to t. humble and sncere. Prayers. tssues and fbers of the entre frame makng us unmndful of everythng else besde the sweet musc of the soul.113 Prayer must arse from the depths of the soul. nor n the effort that we put nto t. help n establshng a harmony between man’s mnd and God’s grace. It strengthens and prepares a person to face and fght the battle of lfe fearlessly and successfully. at present.THE HOLY PATH receptacle for t. It s. It must churn the very soul to ts depths.

then. prayer succeeds. frst. shapng out thngs as well as possble. as one gradually rses. There are too many leaners on dealstc magnaton among the ntates and too few who practce. Ths s the be-all and endall of prayer.116 T The Commitment: Responsibility of Initiation HE MASTER HAS to do hs job and the ntates ther own: to push on wth full confdence n the Master. nto super conscousness. oral or mental. Ours s to act well n the lvng present. and place. as enjoned by the Master. The ntates should surrender ther all to the Master and be wllng to de and gve up ther lfe for God.115 Where all human efforts fal. nto cosmc conscousness. wth the dvne wll fully revealed unto hm.THE COMMITMENT: RESPONSIBILITY OF INITIATION THE HOLY PATH wthout the agency of words. “Learn to de so that you may begn to lve. A true prayer s one contnuous process ndependent of form. wth the tongue of thought. The medtaton perod should not be one of pretty emotonal feelngs only. tme. and then. Ths. s the clmax of a genune prayer.” The Master knows how to deal best wth t. A prayer lke ths generates and releases such a fund of sprtual energy that all the cosmc powers are attracted and combne together. and here prayer tself ceases to be a prayer and becomes a state of beng. If we act up to hs 55 . and leads ultmately to perfect equpose and no desre whatsoever.

Ignorance s the only dsease from whch the soul suffers. for there are no short shrfts n the scence of the sprt.THE HOLY PATH commandments. therefore. It does not pay n the least to purposely close our eyes n self-complacency to the stern realty of the stuaton that places rghts and oblgatons n equal proporton on each and every ndvdual. It s a long and laborous process of unfoldment for the sprt and we have. Ths atttude s a great stumblng block on the path and retards all real progress. one has to take care n everythng. to take care of the hgher values of lfe at each step f we are keen n our search for Truth. f we have to tread wthout stumblng. It can only be cured by knowledge and the knowledge s the acton of the soul and s perfect wthout the senses. for the path s slppery 56 . But untl that stage of drect communon wth the Radant Form of the Master s attaned. for there s no tme to look behnd. guard aganst such a frustrated mentalty and have to work our way ourselves. It s a steep path whch. But we feel. and are free to do what we may by smply puttng our trust n Hs Grace. of necessty. that after the Intaton we are absolved from all oblgatons. though on the physcal plane t cannot do wthout the servce of the senses. on the contrary. We must. he wll never forsake us tll the end of the world. We cannot pck and choose as we may lke. t can only make us shudder and tremble. we must tread wth our heart forever fxed on the goal and on the steps mmedately before us. True knowledge only dawns on the supramental plane where physcal senses can be of no aval.

For nstance. Ths parable.117 Consder the parable of the seed gven by Chrst. those seeds whch fell n the thorny hedges wll grow. If you put n one seed of anythng. vz. the seed that was thrown on the rocks grows. the Negatve Powers use t up because they never put n tme for that. then. the golden opportunty s lost and one does not know when one may be able to get a human brth once agan. For those who smply take t. lttle by lttle. we should lay stll more emphass on nverson and wthdrawal from the senses and put n more tme for that purpose. shows what? The “seed” s the contact wth the Lght and Sound Prncple. but there s no depth of sol beneath such seeds and. you put one mango n the ground and that wll gve a tree whch wll gve you hundreds of mangoes. vegetaran det and karmas.THE COMMITMENT: RESPONSIBILITY OF INITIATION THE HOLY PATH and strewn over wth hdden traps that may at any moment catch the unwary plgrm on the path. and some seeds fell on the qute clear land whch had been dvested of all foregn matter. although they are gven the “seed”—the seed s 57 . When we lay too much stress on the means. and any seed whch fell n the qute prepared land wll grow abundantly. and naturally. That seed whch had fallen on the hard open ground or the road s eaten away by sparrows. The seed was sown. but they cannot fully grow—they are retarded. whch s the expresson of Word or Naam n the hearts of the ntates. So there s abundance n nature. some fell on the rocks. Once one slps.. some fell n the thorny hedges. Some seed fell on the road. such growth fades away. that one wll gve you hundreds of seeds lke that.

for f those seeds are not watered by Satsangs. whch I always enjon to be kept.118 Sprtualty. after Intaton the seed s lost. whch s explaned to you by just referrng to ths parable gven by Chrst. they have no tme to attend to these thngs. then leave t. naturally they progress. If they are not progressng. only those who are really n search of the Truth should venture forth to travel on ths path. they say they have no tme. and they don’t care. s also the most dffcult. s to weed out all mperfecton from the sol of the heart. Only such a seed whch has fallen on the qute prepared land grows frut n abundance.119 The Master unites us in a true relationship. “LEAVE HUNDREDS OF URGENT WORKS TO ATTEND THE SATSANGS. Such people also don’t grow. after Intaton that seed should be fed by Satsangs. So you wll fnd that the purpose of ths dary. you see.” Those seeds that fell n the thorny hedges won’t grow there encumbered by the dstractng thoughts and other knds of hedges.THE HOLY PATH sown n them—but as they do not put n tme at all. So that s why I tell the people. Those who keep the dary regularly. naturally they fade away—they also don’t grow —they come for a few days. beng the hghest goal n lfe. Concernng those seeds whch fell on the rocks and beneath whch there s lttle or no underlyng sol. which can never be broken. there s somethng wrong somewhere. they are just lke those who have too many rons n the fre. Ths relatonshp s wth God 58 .

even then one does not care to do the dggng. ego.120 If you knew there was some treasure hdden somewhere. desrng to be recognzed. we succeed only n heapng more msery upon our heads. wouldn’t you lke to dg t out? If a thef came across an unguarded house wth no one to see hs actons. but even then sleep wthout carng.” s t not? Do you want someone else to dg out the treasure for you?121 If God’s mercy has been gven. then what s to be done? The usual excuse gven s. and the Master’s 59 .THE COMMITMENT: RESPONSIBILITY OF INITIATION THE HOLY PATH Hmself. even after death. yet remans dead? Your attendance has become mere routne—you cannot get salvaton by rote—you wll not get t. “I have no tme. Why don’t they dg out the Truth? Even f one meets someone who can help to brng out ths Truth. wth our poor understandng. and some understandng s gven. How unfortunate s he! What can we call such an unfortunate person? If he were not conscous of the thng t would be a dfferent matter. Consequently. you wll not get t. What s the use of attendng Satsang for so long f you are not gong to change the old unwanted habts? Dry land can become green agan by gvng t water. not to speak of durng lfe. But we. who s manfested n the human form. and low habts. do you thnk he would sleep n the nght? So many say that God s wthn us. It s such a relatonshp that can never be sundered. but of what use s land that s watered. and even then one gnores t. assert ourselves wth prde. but f someone has been shown a lttle of that treasure nsde.

God’s mercy gave us ths human form. but you dd not take t. a lttle s left.THE HOLY PATH mercy s over one’s head. “Much has gone.123 You can drect your own destny 124 . If you. so how can the cure be effected?” Wthout the soul’s mercy. but the person wll have to come agan to the world. and the Father s anxous that Hs chldren should now return to the fold. You are advsed to draw a thck curtan over the past and just forget everythng 60 . the seed wll not fructfy. then what can be done? My Master used to say. “The doctor gave you the medcne. . do not have mercy upon yourself. do your work.122 I Self Evaluation: The New Direction F ONLY THE THOUGHT remaned uppermost n mnd: “Who am I? Where am I gong?” Ths could change the very pattern of our lfe. A great part of your lfe s already spent. Furthermore. and through t also the yearnng for Hm began. n the remanng tme. the soul. The Godman’s mercy was bestowed when he gave the contact nsde. even though he may not retrogress below the human form." You have been separated from Hm for lfe upon lfe upon lfe. then why does t not show forth? Many people are puzzled by ths. Make the best use of the grand opportunty before you. . The reason s that the soul s not showng any mercy unto tself. It s true that the seed has been planted and wll never be destroyed. he brought the seeker to the feet of a Godman n whom He was manfested.

126 If you wll take one step. but through many nghts of hard exercsng.SELF EVALUATION: THEPATH DIRECTION THE HOLY NEW whch has snce passed as no amount of repentance or resentment can do t. The nght s a jungle—do your work n the daytme and then beneft from the nght. we do ask for 61 . When a wrestler walks abroad. once agan. or t penetrates only to ntellectual level.128 The queston. s of earnestness. but sadly t remans there. The true purpose of havng a human form s to make daly progress toward the great goal. The meanng of keepng a dary s of the utmost mportance. You must start a new pattern of lfe. you can st down nghtly n your own home. so st down each day and see where you are. Stand stll and become tranqul. Do we really need God? Sometmes. We have to take the knowledge and lve up to t. 125 Ths nvaluable gudance s wrtten n the sacred books.127 No matter what your past has been—stop now! Vew the facts and start afresh. Remove those thngs whch are obstructng your progress—weed out the mperfectons. or you wll not succeed. He wll come down hundreds of steps to greet you. A strong man revels n hs strength and the weaker man wonders how he got t. forgettng the world and freeng yourself from all entanglements. but very few fully understand t. one by one. As the renuncate leaves everythng and goes to the woods. people turn to stare and remark on hs strength. He has not acheved that overnght. only then does t become a part of lfe.

You can search t for yourself. At tmes. t fervently prays for t. amlessly adrft. Where there s fre. But does our mnd want God? Ths s the crux of the problem. We ask for thngs wth mental reservatons—only f they are of any use to us on the physcal plane. at tmes. All that we need s to put our tongue. feels the need for God. Ths s the actual condton of our mnd. some days we recede. the result s we are just startng ths way. you see—decde what s your am n lfe. Some days we proceed. We want Hm only as a means to an end—the end beng physcal pleasures and comforts. On the other hand. 62 . t even cres for t. We are adrft. some seven feet. It s a queston of demand and supply. Where the mnd force s strong. some days back. It has no tme to thnk of anythng else. Such an atttude ncreases the mnd force. God comes n only as the means for the satsfacton of ts worldly desres. What the mnd wants. Otherwse. some days ahead.129 So decde from today onward. If we actually wsh for God. the law of nature comes to our ad. some four feet. We dg so many dtches n the earth. And day and nght one thnks of nothng else. God has no meanng for us. Do you sncerely wsh for God? No. Even our ntellect also. ntellect and mnd on one level. oxygen comes to ts ad. We must be true to our ‘self’ and then whatever may be wshed shall be fulflled. the mnd s entrely dyed n the color of the world.THE HOLY PATH God. some fve feet. Mnd has a great potental n t. nothng can stand n our way.

Thus far and no more should be the motto. And what s that you have to contact? Lght and Sound wthn you. that’s all. as I submtted before: sprtualty s not dffcult. When you are put on the way. Smply follow t.130 The human form s the kng of all the speces and s the hghest rung n the ladder of creaton.SELF EVALUATION: THEPATH DIRECTION THE HOLY NEW Water nowhere! Now all of you see the way clear before you? Then do t! Start from today. So. too. Lke the electrc lfts. If you wll follow ths golden prncple of lfe.131 It does not matter f you could not lve up to the holy commandments tll now. that’s all. One step n the rght drecton under the protectve gudance of the Master Power wll set the ball rollng. Your sacred aspratons for mprovement are laudable. for n ths form God has placed the power of dfferentaton through whch one can defne truth from untruth and so acheve that whch can be done n no other form. when you st down.132 63 . that current s there. Smple lfe and hgh thnkng. Just don’t dream of the future. what s past s past. Slow but steady paces shorten the journey. t s we who have made t dffcult. don’t care for the past. you wll certanly change n due course. You should please note that every pleasure has ts prce and every sufferng has ts equvalent compensaton. you’ll reach the goal.

may I never forget Him. The world may condemn you who choose the Master’s way. I find that in His creation. The choce les n your own hands. Whoever nssts on hs own deas and does not want to obey. you are free to choose. doubtless he wll also get the Master’s love. My Master has taught me one lesson: He is the Lord of everything. nothing—no rites or toils avail: Whichever way I look. Keep My Commandments” If I may only please Him ‘tis pilgrimage enough. If not. then He wll make you master of your own home.133 JAP J: 6 F YOU OBEY the Master lterally. None has won salvation without His grace— Regardless of Karmas you can discover untold spiritual riches within yourself: If you but abide by the teachings of your Master.135 Make up your mnd whether you would lke to conform to the dctates of your mnd or to the Commandments of the Master. I 64 . but the nner key wll not be entrusted to hm.THE HOLY PATH Obedience: “If You Love Me. no one else can make the choce for you.134 Naturally the chld who heeds hs father’s slghtest wsh wll enjoy hs pleasure.

THE HOLY PATH OBEDIENCE However. The work whch may seem mpossble just now wll become easy. To have bad thoughts for others. for every man sees from hs own level. One hundred tmes and more we bow our heads and say “yes. to take sdes n enmty. Ths ndcates that as yet we do not truly understand the sprtual path. then obey hm. If you have not as yet changed your old habts. I wll do t. f you do not love the Satguru’s words. remember that. but t s most dffcult to become a man—a true human beng. then do so at once. Do whatever the Master says: follow hs advce. Ths has been proved by hstorc sprtual record. It s not dffcult to realze the Lord. you need not worry because you have taken up the rght way. but those who love the dscple wll also gan Hs protecton. If you have accepted someone as beng superor to you. and dscard all trats whch are lable to lead us away from Hm. Just by seeng the Guru salvaton does not come. obey hm and become receptve to hm.136 We should explot those qualtes whch wll assst us to jon back to God.138 65 . 137 By merely lookng at a Master you wll not get salvaton. All sns are burned away n the company of a true Master. and from a true Master you can receve the precous gft of Naam.” but n acton we do just as we please. The Satguru s so powerful that not only the dscple gets the beneft. lke a lawyer crtczng the lves of your fellow bengs— would you not expect the fre to flare up wthn you? The Guru sees all events wth a dfferent eye. yes. Make a start now. for the soul gans strength through receptvty.

We should obey and pay respect to the words that the Master utters. what you are. emancpaton s defnte. What does the Master say? He 66 . For them. by the sayngs of the Master. whether hgh or low. It may be that you do not understand what he says at the tme.THE HOLY PATH There s less hope for those who pay obesance to the body of the Master. The more you walk on the edge of a razor. rrespectve of whether the world prases you or not. as compared wth those who pay obedence to the words whch he utters. What does ths mean? The more you abde by the teachngs of the Master. It may be possble that he says somethng that does not appeal to your ntellect. You have to care only for the Master. The tme factor s a necessty. there s yet tme.139 To abde by the teachngs of the Master s just lke treadng a razor’s edge. Those who only pay obesance to the Master outwardly and do not lve up to what the Master says. the more you have to tear up your old name and fame. The Master wll never say anythng whch s not becomng. the more t wll cut your feet. That s why t s very dffcult to follow the orders of the Master.140a The ABC starts from where?—when you obey the orders of the Master. Then we are sure to go back to the home of our Father. but he has some noble purpose behnd t for your betterment.140 So the frst dffcult thng on the way to devoton to the Master s that you must abde by what he says. but what s your duty? When the offcer n the feld orders “fre” what wll the solder do? He must fre. sure and certan.

Ths s the ultmate goal. draws the Guru’s attenton. but there s no remedy for dsobeyng.142 All creaton s n God’s control. You wll realze what s meant by “I and my Father are One. so why not now? Remember that the dscple who always has hs face turned toward the Guru. See nto each acton of your daly lfe. He who s n charge of the powerhouse wll tell you that not a sngle pece of machnery can move wthout hs orders.” Hs wshes are lke standng orders and cannot be erased.” You can then rse further nto the Super Conscous state. but t wll be a long journey for whosoever dsobeys the nstructons. ncrease whatever experence you have been gven. Do not leave off your Bhajan and Smran. just as a powerhouse controls all other machnery. So God s called by the names Shabd 67 . two or four. There s a remedy for mstakes. You have to do t whether n one brth. and the road s long for such people. you wll resde n thers. leave off from outsde and ntrovert wthn—Rse above body conscousness—Come nto contact wth the God nto Expresson Power. “Keep your lfe pure—For a whle.THE HOLY PATH OBEDIENCE says. “Be careful not to dsobey hs orders.”141 So brothers. If you keep someone n your heart. Those workng under hm say. the Lght and Sound Prncple wthn you—Then rse above the astral and causal bodes. Those who have Naam wll defntely reach God. obey my drecton. and keep a dary. do your medtaton even f t be a lttle. otherwse a lmb mght get chopped off n the machnery.

sayng. Keep your control on it. Then? The Guru places t before hm who takes hs words as truth. just as t s a part of the Shabd. If your mnd obeys the Guru one hundred percent. and through love of the True Naam. precous jewel of the Lord. “Through the Shabd all happness s acqured. Don’t let your ntellect nterfere n the slghtest fracton wth what you know s rght.144 If one has found a true Master who s attuned to 68 . Maulana Rum Sahb prays to God. He who s wllng to obey hm wthout a queston wll receve the treasure.” Go under the protecton of that Power whch s perpetually vbratng. You can also say that God has handed over Hs treasure to the Master. Wthout good fortune. s n the Sadhu’s keepng. or you can call t the wll of God. The keeper of the ntellect s the Guru. When the soul becomes one wth God.143 One wll go on comng and gong untl one surrenders one’s whole beng to the Guru. and I am saved—otherwise I am lost. This intellect will turn my face from You. and ths means lvng n accordance wth hs wshes. Naam’s perpetual song.THE HOLY PATH or Naam or Word.” Soul s a part of God. thnkng as he advocates. “If ye long for eternal happness. the Satguru s not met. That whch we term the Controllng Power s Hs wsh or order. you wll know then who the God s. t becomes full of blss. surrender thyself to God. To fnd a Guru who can do ths s the heght of good fortune. It does not take much tme to spol the mlk! The ntellect s lke that.

the slave repled.” Ths s what surrender means. he does not obey the Guru. wll one day radate wth the glory of God. whatever you wsh I wll do. you have bought me. but such moments are only tests to make our self-surrender more complete and more secure. he cannot kll t. so do what You will. The Guru teaches ths wth love.146 If you ever come to know what a Guru s. I have given Myself unto Your reckoning. But f you have surrendered you wll not thnk of why and what. although he who has surrendered s naturally obedent. 69 . Under the nfluence of the mnd. and obeys Hm n all thngs completely and absolutely. doubts the valdty of the Master’s nstructons. When Hazrat Ibrahm’s slave was asked where he would lke to sleep. Beng obedent to the Guru’s wshes does not mean you have surrendered yourself. wth persuason—after all. the manmukh has lttle understandng. they are hs chldren! If a chld s covered wth flth.145 To obey and to surrender oneself are two dfferent thngs. “Sr. what clothes he would lke to wear. you wll just do what he says.THE HOLY PATH OBEDIENCE the Lord and s Hs mouthpece. for hundreds of doubts enter the mnd. then there s nothng left to learn. There wll be moments n the course of such love when one. judgng from one’s own lmted understandng. he wll surely destroy the hydra-headed serpent of the ego and reach hs heavenly home one day. and he who passes through these tests successfully. It s a very dffcult step to take.

so we can do anythng and he wll not know.THE HOLY PATH he does not lve for the Guru’s pleasure. Just lstenng to the Shabd s a treasure of all vrtues. become a worthy skh—worthy even to be called a guruskh. consderng everyone else to be wrong—even f your Guru tells you somethng dfferent. but he s concerned wth hs own wll. he should keep t ntact and not break t! Only then wll all the vrtues come. you thnk. he watches our every acton.147 For how long will you try to deceive your Guru? Now recognize what He is. and then come to know t. The Guru s not the physcal form—he s not the human pole but s the all-omnpotent power of God whch has manfested theren. You can do ths f you obey the Master’s words. Hdng the true facts. The reason? He has lttle or no connecton wth the Shabd. How long wll you keep ths up? Make no mstake. for the Guru Power s resdng wthn our very beng. Gve full attenton to learn what the Guru s. “What does the Guru know? What we want to do s correct. But we foolshly thnk that he s not present to see us.” You get hold of an dea and place t above all else. 70 . wthout effort. He entreats us to try to realze what a Guru s. the beloved dscple of the Guru.148 From today. It s accepted that God s everywhere and sees everythng. The precous attrbute of true humlty wll grow n hs heart. When a person gets the connecton.

but prde and ego klled us agan and agan.150 You wll just have to contnue payng up for your mstakes. In the past t was our runaton. and t s wnnng the present also. I tie on my heart. he or she remans so n after-lfe. If you refuse to understand. then nothng can be done. Wash anger away wth love.THE HOLY PATH OBEDIENCE You wll not do t? You wll have to do t—f not n ths brth.149 We may have been gven human brth many tmes. and the precious life is wasted. all sns wll be washed away forever. Te hs words close to you— they should not enter from one ear and leave from the other—te them securely n your heart. whch wll brng you great joy. Oh brothers. runng all our good work and causng us to return to the same scene tme and agan. 71 . The words of a complete Master.153 If one s sprtually developed n lfe.151 If the Guru’s ntaton s followed by absolute obedence to hs wshes. Do not obey your mnd—obey the words of the Guru. just as your Guru does.152 Why do Masters come and what s ther work? They release the soul from mnd and senses and connect t wth Naam. They come only for ths purpose. whereas obedence to the mnd wll gve you unendng dstress—the mnd ever gave brth to trouble. what s the use of comng agan and agan? Why not do t now? If this birth goes. it will not come again in your hands. then n the next. but f one s not so developed. along wth all the mseres of the worldly lfe. Go to the Satguru and obey hm. though they go through many dffcultes and work hard.

but wll proceed onward n the Inner Planes wth the gudance of the Master-Power resdng wth hm. but t s a practcal possblty and s wthn the reach of everyone wth the grace of the Master.155 He s not to be won by words. but the rewards are supremely superb. surely they wll rse up nto the regons of Lght and Supreme Joy and meet the Radant and charmng Master face to face. In ths way great progress s made here and now. If only the ntates would do and act as they are told. he wll make us a Sant lke hmself n due course. how much lovng devoton he has. and to what extent 72 . keep my commandments.157 T Testing the Disciple HE MASTERS TEST the dscples agan and agan to see how much the dscple can sacrfce. lovely and good s hard. he need not return to earthly lfe.THE HOLY PATH how can he develop after death? We have a golden opportunty now n the human body wheren we can develop to any degree of perfecton and can become detached from the thngs of ths world.156 If we scrupulously act up to hs nstructons. The speed s accelerated when the dscple obeys the words of the Master. It may seem dffcult. but by deed—if you love me. When one has developed overwhelmngly n love and devoton for the Master and has advanced sprtually so much so that he or she has become detached from worldly thngs. Everythng that s holy.154 Every ntate of a competent Master s destned to reach hs True Eternal Home.

but are the Master Hmself! Added to ths. For ths.160 73 .TIME FACTOR IS APATH THE HOLY NECESSITY he stll remans under the nfluences of mnd. He must read them agan and agan. Do you want to become somethng worthwhle or don’t you? Hearng such words. He who sacrfces everythng for the sake of hs Guru has acheved all. but the work cannot be accomplshed n one day. Rome was not bult n a day. The Master’s words are not just words alone. Every Sant has hs past. reads a few lnes and promptly forgets them. Man s n the make.159 In the Gurban t s wrtten that purty of thoughts and perseverance are needed. perseverance s necessary. not anyone else.158 M Time Factor is a Necessity AHATMAS ARE NOT made n one day. You must not be skeptcal about your nner progress as t s beyond the ken of human comprehenson to gauge the nner growth. true gudance s requred from one who has seen. . learnng to read. . and every snner a future. The dvne love of the Master s just lke a spark of flame whch reduces everythng to ashes n good tme. The people who are lke us today can become somethng tomorrow. . A chld. but after much strugglng wth learnng. The second requrement s mplct obedence to one’s Guru. an nterest s awakened. he one day may be able to wrte a book.

But be sure that wth a lttle work you wll get better results. but you cannot have what you want so easly. Dscard all others lovngly and unprovokngly. These must be lved wth tolerance. They persevered and dd the rght thng. Seek only that company whch s helpful to you. or even worse off. follows t. It s just a matter of startng anew.THE HOLY PATH Those who are now better stuated may have been lke you some tme back. t s purely ther own fault and not that the Scence s wrong. Ths s the most perfect way gven out by all the Masters who came n the past. If some people who have been put on the way are not changed for the better. You wll surely make progress. But remember one thng— Rome was not bult n a day. The Master s anxous to see you progress. The Master wants you all to develop love and humlty. Your dscplne may not have to be as severe. Sprtual Scence s very defnte. You must work for t. and whoever. It requred a huge effort n tol from hundreds and thousands of people for a very long tme. even the vlest of the vle. Ths 74 . s changed for the better. Our day-to-day lfe should be a lvng testmony of what we profess. You can do lkewse. But the bowls must frst be empted of the rubbsh that they contan n order to make room for the nectar to be put n. It gave them strength and power. START RIGHT NOW. He wants hs ntates to rse to sublme heghts and have ther bowls flled to the brm wth the nectar of Godconscousness.

Ths has been done by the Masters who have transcended these laws. not of others. Although t s the soul that mparts strength to the mnd. as follows: 75 . Vctory over the mnd s vctory over the world. It s better to see one’s own faults and try to remove them than to pck holes n others. Reformers are wanted. Sants classfy karmas nto three dstnct groups. It s the goadng whp n the hdden hands of nature. Every cause has an effect and every acton brngs about a reacton.161 E Karma: The Wheel That Binds ACH THOUGHT. puts a coverng on the soul and rules the body through the organs and the senses. Control of the mnd. the latter has assumed soveregnty and s governng the soul nstead.KARMA: THE WHEEL THAT BINDS HOLY PATH s the long and the short of the whole thng. and each deed has to be accounted and compensated for n Nature. Even accomplshed Yogs and Mystcs who can transcend to hgh sprtual realms are not left untouched by the hand of karma. each word. therefore. The mnd contracts karma. Everyone must learn t and the sooner. but of themselves. s the frst step to Sprtualty. the better. The law of karma sees to t that we are pad an eye for an eye and a tooth for a tooth. but all others are bound by the bonds of karma. whch s the root cause of physcal exstence and the clever devce of nature to mantan ths exstence. n the shape of joy or sufferng. Uproot the cause and the effect dsappears.

KRIYAMAN (account of our actions and deeds in the present body): Ths s dstnct from the above mentoned two groups. PRARABDHA (fate or destiny): The result and effect of whch has brought man nto hs present body and has to be pad off n ths lfe. countng from the day of the frst appearance of lfe on earth. deeds commtted and comng under ths headng bear frut. Thus the cycle of enjoyment and sufferng. Knowngly or unknowngly. Karma s the cause of rebrth. so you become. we have to tolerate or bear ths karma. contnues. owng to whch ths Unverse exsts. there s no such allowance 76 . and each brth s n turn followed by death. III. wthn certan lmts. No amount of ntegrty or genus can absolve a man so long as there s the slghtest trace of karma. II. SANCHIT (stored): Good or bad deeds that stand to our account as earned and contracted n all prevous bodes of the order of Creaton. and though there may be some concesson or relaxaton wth man-made laws under specal crcumstances. “As you thnk. Alas! Man knows nothng about them or ther extent.THE HOLY PATH I. as t happens to sut us. The result of some of these we reap before we de. The reactons of these karmas come to us unexpectedly and unperceved and we have no control over them whatsoever. Ignorance of the law s no excuse. laughng or weepng. and the resdue s transferred to the Sancht storehouse.” s an unalterable law of nature. as here man s free to do exactly as he pleases. Good or bad. whch are concomtants of brth and death.

We can make the best use of free karmas to change our course to proceed on our sprtual way. Whatever happens n lfe due to past actons should be borne wth cheerfulness. My Master used to say. Though we cannot alter the past. but you can wear heavy 77 . but wthout sufferng the pnchng effects. The great sprtual leaders also go through smlar experences. All karma must be wped out completely before permanent salvaton can be had. but they cannot overcome karma. “Thus far and no further” s the deadlne whch the Master draws for each one of us.162 Smlarly. but one should never be dsheartened. has a specfc place n the system of sprtual scence.163 It s our past karmc evoluton whch moves us around under Hs dvne wll. “You cannot clear up all the thorns whch you yourself have spread n your path. Happness and unhappness wll come. But t should on no account be made to nduce morbdty and breed a sprt of frustraton among the ntates and non-ntates. We are bound wthn certan lmts on account of past karma and free wthn certan lmts. yet we can forge the future as best we may. Man s the maker of hs own destny. how can we make the best of the human lfe? We should not sow any more seeds. Prayer. and t should on no account be transgressed.164 Now that our fate has brought us here.KARMA: THE HOLY PATH BINDS THE WHEEL THAT made for ths n nature’s laws. the phlosophy of karma too. confesson and atonement may gve temporary mental relef.

165 He who is of one color enjoys perpetual freedom. The meanng of the words neh-karma s to do the actons yet reman actonless.” but wthn the folds of hs heart he cannot beleve ths and contnues 78 . all past actons. He has rght understandng. he has full awareness of the oneness of all lfe.” The task of savng ourselves from the reactons n store for us should be serously consdered. A man may state. He has no fight with anyone. If the person who was tastng the actons s not there. whle the rpples on the surface of the ocean of lfe come and go. They also get rches or poverty. sancht karmas (those n store) are erased—fnshed. He works endlessly. one must receve the results of one’s actons. Only by seeng the acton of the Lord n everythng can one attan ths state. but they always avod those actons whch wll cause reacton. but they also leave the body at death. “I am not the doer. He remans unaffected through each passng phase. He s neh-karma who s connected wth the Shabd. then who s there to taste them and be responsble? When there s I-hood. so those who cannot see the true facts cannot become neh-karma.THE HOLY PATH boots for protecton.166 When one has become the conscous co-worker of the dvne plan. for only n the human form do we have any chance of renderng them nactve. trelessly n ths feld of acton—yet s above the effects of acton. The Sants who come—forgve me.

” Brothers. some Class C. You have to take from some people and gve to others. but blame your own past actons. “Do not blame others. Good actons brng good reactons. there are sx thngs over whch man has no control: lfe. Heaven and 79 . In all.169 Good actons wll no doubt brng ther reward. Whatever you have to gve and take from the past lves must be accounted for now. poverty. Sometmes when gvng somethng to a certan person. Some are masters. and yet another occason one gves wth hatred and reluctance. how can he be burdened by any acton?167 To be neh-karma then should be our deal n lfe and ths means salvaton. Some mght get the pleasures of the other worlds. another poor. do not blame anyone. honor and dshonor. some Class B. Ths s reacton from the past. Perhaps some wll go nto a Class A prson.KARMA: THE WHEEL THAT BINDS HOLY PATH to consder he s dong everythng. t s the good frut of your past. You got ths human form as a result of your prarabdha karmas (destny. governng ths lfe’s pattern). and whatever we do sets up an acton-reacton. If he becomes the conscous co-worker of the dvne plan and knows that he does only that whch God wlls. In the Gurbani (sayngs of the Skh Gurus) t s wrtten. such warmth of love swells up from wthn the heart.168 We are at the mercy of our actons. thereby holdng responsblty for hs actons and the reactons to follow. bad reactons. Someone s rch. death. but you wll stll be a prsoner. These are all beyond our control. rches. others servants. bad actons.

for there s no escape from t. the debts wll reman unlqudated. We have. of course. brother and sster. All our relatonshps—father and son. and we should accept the condtons joyfully. Ups and downs do come here as a result of the reactons of one’s own dongs. It s sad that the pen of destny moves n accordance wth our deeds. It s the destny that casts our mold. They have to be faced and squared up.THE HOLY PATH hell wll come agan and agan. for ths crcle cannot be broken unless one gets out of the lluson. What we sow we must reap. Only he who truly knows wllngly pays hs way through lfe.171 To expect that after ntaton the affars of the world would so change that btter thngs wll never come your way s a mstaken dea. If we were to run away from them. Who knows how many dffcultes are due to our unpad debts?173 If you have sucked 80 . and vce versa—are the result of past karmc reactons.172 We have been joned to our famly and relatves through God’s wll and the prarabdha karmas. It therefore behooves us to pass our days happly and ungrudgngly. Ths s the only way to get out of the abysmal depths of the karmc ocean. mother and daughter. to be careful not to create new relatonshps and sow fresh seeds. gve what we have to and what we must. We come wth fate wrt n our forehead: even the body tself s the result of our karmas and t s rghtly sad to be Karman sharir. Wthout body there can be no deeds and wthout deeds there can be no body. husband and wfe.170 We come nto the world only to settle our old accounts of gve and take.

a well planned and dscplned lfe based on sprtual beattude goes a long way n offerng new vstas of peace and harmony.KARMA: THE WHEEL THAT BINDS HOLY PATH anyone’s blood now. health and sckness. happy and cheerful. However. To feed the physcal form 81 . n the next brth he sucks your blood. The decrees of heaven are subject to no error. “he s dong wrong to me.” but who knows what s the reacton of the past?174 I am sorry for your personal affars when you feel hurt and confused. honor and gnomny. The golden prncple of acceptng the weals and woes of lfe n a sprt of mental stablty and equlbrum. The present earth lfe s chefly based on the reacton of past karma whch determnes pan and pleasure. beng n our best sprtual nterests. just lke a bank gong nto lqudaton when each farthng s to be squared up and pad off. he s cruel. you shall be more postve. Ups and downs are the normal features of earth lfe and should be consdered n the sprt of ther beng passng phases. An ntate’s lfe. Yet dvne dspensaton s nvarably flavored wth mercy. If you wll accept all events n ths sprt of rght understandng. On the surface t may seem to be. s for releasng the soul from past karmc debts. A sprtually developed person would surmount all dffcultes of materal lfe by mergng hs or her wll n that of the Lord. should be followed cheerfully.175 When Masters come they do not dsturb the prarabdha karmas. he s a tyrant. although n one way they do: they start gvng food to the soul.

they cannot be stopped.177 Q. but you can have such a poston where they won’t pnch you. how soon will that be? 82 . he must de. For as man has to de. If there s a thorny road to travel and one puts on heavy boots. and though unhappness and sorrow may come. One of them s very weak. To strengthen the ntellect we read.178 Q. Karmc reactons whch are n frut you cannot. Can we overcome past karmic impressions? A. not before. f the soul s strong. just have strong boots on to save you from the pnchng effects of the thorns. Smlarly. The soul s fed only wth the Bread of Lfe. he wll de. wrte and thnk. and after a slght beatng he collapses. but wll not have any drastc effects. happness or unhappness may come. The others admt they were beaten up. but dd not feel t so much. Rse up to the causal plane.176 Q. t wll not have so much effect.THE HOLY PATH we have to eat and drnk. Wth such food the soul becomes very strong. If an initiate because of his karma has to come back again. then one wll not feel the thorns. So karmc reactons of the past whch are n frut. Say there are ten people. whch s the experence of the Beyond. All these words are food for the ntellect. Is there any way we can know if our actions are paying off an old debt or if we’re starting something new? A. and they get beaten up physcally.

havng got the double blessng of the human form and the Satguru. then they wll have to come back. And those who have done lttle or nothng. they’ll progress from there onward. so much so that all ther desres have been burnt away. It s only for the gracous Master Power workng on the human pole of the Lvng Master who can lqudate karmc debts under Hs dvne wll.180 HE WAYS of MASTERS are often msunderstood through lack of sprtual growth. He wll progress further later on. 179 No ntate can take the karmc load of others. and none else. If he s ntated by a competent Master—frst queston. Wherever your attention T Turning from the Path 83 . but not below man body. Agan they wll get further gudance and go up. that the account may be accurately balanced. f you offend or harm anyone. lvng up to what He says. sees Lght and also hears the Sound Prncple. such a soul won’t return.KARMA: THE WHEEL THAT BINDS HOLY PATH A.181 If. And those who have got very strong love for the Master. and f he s followng Hs commandments. you reap the reacton of that and under the same law you wll be born there where the offended person s born. what wll happen? Those who lve on another’s earnngs go under the law of gve and take or lluson. so much so that he has cut off all desres from outsde—such a one s not to return at all. you throw away the chance by dsobeyng hm. regular n hs devoton to practces.

but hereafter also. Perfect dscpleshp s a rare blessng whch evolves n very few who not only work assduously for ther sprtual progress but surrender ther all at the holy feet of the Master. whch are the keynotes for success on the 84 . If one has the experence. He may get a lttle nner experence and help. there will you reside. It s perhaps much easer to medtate regularly. abde by the detary regulatons and observe other outer dscplnes. Who knows when you wll agan get the human form? Fre consumes even green wood as well as the dry.182 There are varous factors whch lead to doubts and skeptcsm when the dear ones leave the path or go astray. but he wll never become perfect. not only n ths lfe. may be less to start wth. he who breaks the wall of the Guru’s orders wll never realze the nner knowledge. The stress on ntal experence s gven smply for testng the competency and genuneness of the Master as to whether one can have frst-hand nner experence of Holy Naam on Intaton.184 Remember. but to nculcate a sense of complete selfsurrender s most dffcult.THE HOLY PATH is. If you spend your days losng everythng but savng the nvaluable treasure gven to you. more can be expected by regular practce n due course. The chef beng lack of steadfastness and mplct obedence for the commandments. and everyone must go sometme.183 Dsobedence results n beng consumed perpetually n the fre of senses. 185 You were asked to develop these further by gvng regular tme to medtaton wth love and devoton. then your work here wll be successful.

foolsh people who sometmes allow ourselves to be drawn away from the true Guru—forgve me. no matter what your condton may be. Ths s the way of beng born anew and to enter the Kngdom of God. you lost a chance to secure the Master’s gudance. Thus n obeyng the dctates of one’s own mnd.186 The Lord. No matter what dffcultes come. for only the Masters (or anyone else on whom they may shower grace) see the true state of affars. All of the lapses come from the dscple. you can see for yourself how far t s justfable. but ths happens. In the Gurbani t s asked. The Negatve Power has no standng. never leave hold of the 85 . You are fortunate to be put on the way to God. whch s needed at every step. In not lvng up to these nstructons. makes t possble for the soul to overcome all negatveness. not followng the proper det. f one fnds fault wth the scence of nature. but we are msguded. The records contanng the words of the great Masters have an authortatve truth n them. lack of love and devoton. mxng n other methods or exercses. “Learn to de so that you may begn to lve” s what Chrst taught as well as all other Masters. So many of the cases of falure n medtaton are due to want of accuracy n the method. unless wth the approval of the Postve. sttng at the human pole. What s the Negatve Power?—I can kck t out or remove t altogether and replace t.TURNING HOLY PATH PATH THE FROM THE dvne way. The mnd has to be settled on the way.

“None can destroy ths seed. They have gotten. So t s always better to develop here. Such souls have to progress there too. the Master Power s not gong to forsake you n mdstream. by the grace of God. for the seed sown by a competent Master must germnate and sprout fully. Such a soul can never return. We get more enchantment and blss nsde. frst-hand experence at the tme of Intaton. But why delay and prolong your torture?188 Why not put n tme. so that you can straghtaway go to that hgher plane to whch you have developed here. That has more blss n t. thereby gvng an opportunty to the Negatve Power to pn you down. He has mghty protectng hands. and fnsh ths returnng? You come nto contact wth the Lght and Sound Prncple wthn and by progressng you are ntoxcated wth that. It s a natural law that you wll go to the stage whch your Master has reached. undoubtedly as a human beng. and naturally we are wthdrawn from the outsde thngs. the most you can. If anythng goes 86 . So tell them all that I wsh them to progress. grow now. The seed of sprtualty sown by Hm at the tme of ntaton must germnate sooner or later. you wll have to be reborn.187 To forget the Master s to lose hs protecton. but ths takes a longer tme as compared wth the tme t takes n the physcal body.THE HOLY PATH Guru’s hand—for your own sake.” But f you do not prepare the sol conducve to ts germnaton now. to accomplsh the task. Nevertheless. and lves n and s kept n the Beyond after the death of the physcal body. the more you can.

Mnd. HIS SOUL BECOMES AN ADULTERESS.190 Wthout doubt. And those who consder that they have become somethng. Why does this happen? A. as Chrst sad. from the Master. not wth the mnd. there s none equal to the Guru. It wll fnd fault wth Hm: many thngs whch are truly speakng your own faults. whch wll lead you away from the Path. He who starts seeng another as equal to hs Master.192 You reach home wth the Master. t s due to the result of these thngs as I have explaned. Because she s under the control of the mnd. she s led away by the mnd. as I told you.TURNING HOLY PATH PATH THE FROM THE wrong. “Satan wat. they are also led away by mnd.191 Q. When you come to a Master.” If you say t s alrght to let Satan come forward—then you must delay your progress. the colored spectacles you see through. An associate made up her mind to leave the Path. Sometmes uncongenal envronments do affect the sprtual progress of the dear ntates. who should always pray for rght understandng and dvne grace. It can be annhlated only by stern sprtual dscplne and a sacred schedule of holy medtatons together wth deep reverental humlty. you see. s a very 87 .189 What makes one stray from the golden Grand Trunk Road of Sprtualty after fndng the Godman and havng sacred Intaton from hm? It s the ego n humans whch debars them from sprtual llumnaton.

So mnd s a dscple of the Negatve Power. wth the grace of the Guru. One whole lifetime of Gurubhakti is required. from God.193 To Invoke His Grace The lowly became high through God’s grace.THE HOLY PATH wly frend. You have to earn your reward through usng whatever he gves you to start wth. NLY GOD’S GRACE made ths snkng stone swm across. It s workng to take you away from the Path. All Masters. All these stages can be had even n one span of manbody. If you do Gurubhakt n one brth. And in the next life you will get Naam. the thrd wll brng salvaton. from your Master. have sung the prases of Gurubhakt. so there s hope for everybody. And through His grace the sinking stone was made to swim across. n the next you wll get Naam. your true home. It wll always try to lead you away from the Path. And the fourth takes you to your True Home. There s a great wealth to be ganed through Gurubhakti—devoton to the Guru. from God. The third brings salvation.194 He tells us that God loves anyone who tres to adopt O 88 . you see. So the frst step should be through Gurubhakt. and n the fourth you wll arrve n Sach Khand.

so he becomes. wth love for Hm. when no one has seen Hm? We can only observe Hs attrbutes as they are demonstrated n the Guru. and those vrtues wll then manfest n us. for the God n hm. one wll become lke that n a short space of tme. we should adopt Hs attrbutes. If there s a vacancy n a certan offce. Then naturally. He wll gve Hs own Self to you.TO INVOKE HIS GRACE THE HOLY PATH Hs own attrbutes. and placng all our attenton on Hm. If one goes on thnkng of some depraved person who has broken away from God and all thngs God-lke. he wll naturally be more attracted to those applcatons whch have been wrtten n a good hand. Whatever God’s attrbutes are. The Lord’s love s nnate n whomsoever He has manfested Hmself. who s the Word made flesh—God manfested n human form. So f we desre the Lord’s pleasure. Once he says somethng. strct obedence to what he says.195 So we should go to the Master wth very clean hearts. and the man n charge has good talent n handwrtng. 89 . the Guru wll have them. By lovng the Guru. What are they? He wants love. no show. God’s attributes can be seen when you see the Guru. But how can we know what they are. The attrbutes that He has developed n hm. so we should fnd out what they are. So ths s how we can develop love for the Master. Obey hm lterally. we can mbbe all vrtues. and also nculcate them nto our beng. wth all due deference for Hm. As a man thnks. obey hm. you should try to develop n you.

He has come only to gve lfe.THE HOLY PATH Whle developng these thngs you wll all the tme be havng the sweet remembrance of the Master wthn and also outwardly. does nvoke the dvne grace and mercy. comng from the depths of the heart. then you wll be loved by the Master and by the God n Hm. which He grants untiringly. It s only when one realzes hs nsgnfcance and helplessness that God extends more grace to the chld dscple. Lght and Love. The true dscple s one who mplctly obeys the Master’s commandments. Men pray to Him for gifts.” All Masters have sad the same thng. It s for the Master to see what he has to gve. When all is His. “Those who love me. He can gve you these qualtes only when you have become receptve and there s nothng that stands between you and Hm. As Chrst sad. His love has been described as infinite. The attrbutes of God are reflected n Hm. true His Holy Word. He s Lfe.198 True is the Lord.197 Everyone s a precous personalty and must have hs due reward. I manfest myself to Hm. He has no other busness.196 Your lovng and humble supplcatons to the Master are noteworthy. If you just adopt those attrbutes n your own lfe. Such-lke prayer. wll be loved by my Father. and whom my Father loves. Everyone has been endowed wth great potentaltes whch can be developed by makng proper use of Master’s grace. 90 .

0 Nanak. know the True One immanent in all. But salvation comes only from His Grace.TO INVOKE HIS GRACE THE HOLY PATH What can we offer at His feet? What can we say to win His love? At the ambrosial hour of the early dawn.199 91 . Be you in communion with the Divine Word And meditate on His Glory. Our birth is the fruit of our actions.




THE HOLY PATH Krpal Sngh (1894-1974) 95 .

THE HOLY PATH Rome 1972 96 .

perodcal weedng. In due course of tme the tree grows nto full maturty. the Holy Seed of ntaton thrves best n a rch and fertle sol formed of hgh ethcal values and lovng compasson. The seven basc requstes enumerated n the prescrbed selfntrospectve dary* ad mmeasurably n coverng the entre feld of ethcs. A dvne str by the Lvng Master of the soul n man s a happy start for the long sprtual journey ahead. Seekers have been therefore advsed to do selfntrospecton whch helps n developng fertlty and n germnatng the dvnty to full bloom. All young and tender saplngs do need hand-waterng. fertlzng and protectve hedgng aganst the stray waysde cattle so that the saplngs are not harmed. provdng shade and shelter to the waysde travelers and becomng a source of help and nspraton to others. KIRPAL SINGH *see followng page 97 . Exactly n the same manner. and help a lot to nvoke the Dvne Mercy.THE HOLY PATH Preface from Seven Paths to Perfection A TINY SEED contans a mghty oak n ts heart whch can blossom forth nto fullness by proper nourshment and protecton.

DELHI 7. 98 (5) DIET TOTAL (6) SELFLESS SERVICE Physically (4) Any difficulty you have in meditation. WEALTH OR LEARNING In deed THE HOLY PATH At the end of the day each ntate s requested to recall the number of falures n thought. Financially TOTAL 7. FAILURES 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 RESULTS AT END OF MONTH (1) AHIMSA (Non-Violence) In thought In word In deed (2) TRUTHFULNESS In thought In word In deed (3) CHASTITY In thought In word (3) What you hear inside. n the varous columns of the self-ntrospecton dary whch s shown below. word and deed.DIARY TO BE MAINTAINED FOR SELF-INTROSPECTION FOR THE MONTH OF ______________________________ INITIATED ____________ Send to: HIS HOLINESS SANT KIRPAL SINGH JI MAHARAJ —. In deed In thought In word (4) LOVE FOR ALL HATRED FOR NONE. Connecting Sound Current TOTAL NAME____________________________________ ADDRESS_________________________________________ HELPFUL FACTORS: ‘Service before self’ — Attend Satsangs — Love for the Master — Implicit obedience to His commandments — Self-control & Discipline — Humility — Sincerity & Longing . INDIA OBSERVE (1) How far are you withdrawn from the body? (2) What you see inside. IRRESPECTIVE OF POSITION. SPIRITUAL PRACTICE (Time devoted in) 1. Repetiton of names 2.SAWAN ASHRAM — GUR MANDI.

clothes were washed by thrashng them aganst rocks. Wth the Satguru’s mercy one gets a lttle connecton wth the Lght 99 . Masters have used many ways through the ages. If you would only keep t . In olden days.2 Sprtual dares have been prescrbed after careful thought. even send t to me blank! How many months would you go on sendng t blank? The beneft of ths s a moral uplftment—ths s a very sweet way of explanng t. but always falls back nto the old habts agan and agan.IMPORTANCE OF KEEPING THE DIARY THE HOLY PATH Self-Introspecton I Importance of Keeping the Diary F WE COULD learn to obey and keep the dary. Ths s why I have advsed keepng a daly sprtual dary. and wth deep purpose. Those who are not followng ths scence correctly never keep dares. he makes resolutons. we would become gods and goddesses. and nowadays we have got to the stage of dry cleanng. It s a method of self-ntrospecton whch I have ntroduced after much deep thought on the subject. he thnks. Wth tme.1 It may be that he knows hs condton. and through ths you wll be able to see for yourself how far you are comng out of the senses’ nfluence. wthout the use of water. . methods change. Daly selfntrospecton must be kept up. he attends Satsang. . tryng to nduce an awareness n men of ther way of lfe. he reads.

5 Intates have been gven self-ntrospecton dares whch they should mantan regularly and scrupulously. You must be regular n your medtaton to mantan the Lght.3 The dary s meant for one’s personal use and helps to brng out many of the hdden underlyng weaknesses to the surface so that one may begn to see them and try to remove them one by one. but f the lfe s not kept pure and chaste. lfe becomes pleasant and sprtual progress s accelerated. Devoton requres purty of heart.SELF-INTROSPECTION THE HOLY PATH and Sound Prncple. and wth ther removal. It s a very useful thng.4 The dary s planned to be a personal thng for the nformaton of the Master and a helpful and sweet remnder for the ntate not to deflect from the rght Path. there are mportant reasons behnd the keepng of dares. the curtan of darkness wll obscure the Lght agan.6 The dares show how much tme you put n and how many places your heart s attached to outer thngs n one form or the other. and f there s no mprovement. Purty of heart requres that no other thought should strke n your heart other than of the 100 . so ths s one good of keepng a dary. By ths means they wll be. at least.. to ponder and reflect why ths s so. If they don’t keep the dares they wll smply forget to act up to what they have been told . rememberng the Master’s enjonders durng the day.. and also to help hm to progress from day to day by mprovng.

Outwardly they mght appear to be very devoted. If there s no other thought n your heart for anybody else and t s vacant from outward attachments.7 So those who are not keepng dares must mantan them. and n consequence the vrtues stressed on the dary form wll be observed less and less. Ths s developed by comng nto constant contact wth Hm. Those who are not mantanng dares wll fal constantly. ther whole heart wll be attached to the world. Devoton starts when you detach your heart from the outward thngs and attach t to God or to the God-n-man. In tme. they wll cease to apply themselves to ther sprtual practces.SELF-INTROSPECTION AND MAN-MAKING THE HOLY PATH One whom you love. The ABC starts by regularty of devoton to your sprtual practces. I always agan and agan press ths pont.10 T Self-Introspection and Man-Making HERE ARE bascally two stages to be gone through before the strugglng dscple rses above body conscousness and begns to enjoy the sprtual 101 . but they are really devoted to the world.9 If some of the dear ones desre to mantan dary for self-ntrospecton (before ntaton) such lke dear ones wll eventually beneft from the Holy Path.8 Those who do not mantan the dary wll lose valuable ground n makng steady sprtual progress. then God s there. In due course of tme.

Ths s not to be confused wth an atttude of servlty. whch has the result of developng n the dscple a natural humlty.SELF-INTROSPECTION THE HOLY PATH dscplnes and to frmly tread the Path of Sprtualty.” Sprtualty. or rsng from the lower realms of exstence to hgher realms of untold blss and harmony. mnd you. Nobody else can do ths for hm. and developng a love for Hm. whch s for most a long drawnout struggle wth lower tendences of the mnd. s known as “man makng. Although the gracous Master Power s ever at hand to help the dscple n ths struggle. at whch state ths Path really begns. The frst stage s where the dscple has lttle or no knowledge of self-ntrospecton and s n a state of abysmal gnorance. There s no specfc tme lmt for ths second stage. whch stll exsts wth you. and ths cannot be done untl the soul begns to come nto ts own. It all depends upon the dscple’s apttude for self-dscplne. Ths second stage. You have been put on the way and have been gven some captal to start wth. The second stage s when the dscple begns to realze that he has nnumerable faults and falngs whch must be corrected before he can hope to rse above body conscousness. has some glmmerngs of ts true nature. obedence to the commandments of the Master. True humlty has strength but s nevertheless not self-assertve. It s the self-assertve ego whch s the last obstacle to be conquered. s not dffcult. A seed has been planted n you whch one day must surely 102 . It s the “man makng” whch s dffcult. t s somethng whch the dscple must go through hmself.

so even greater s the tme and effort that must be put n by the dscple before he can be made a ft vessel to receve the truths of hs own soul and of God. 12 The gods and goddesses are anxous to get the human form. As n worldly studes. A dscplned lfe by havng complete control over the senses. for whch the mantenance of the dary has been prescrbed. should be chershed. whch feed the mnd. and t means only that the human form s the hghest n all creaton due to ts great sprtual possbltes. whle the same people are wllng to tol for years to obtan the pot of porrdge that s all ths world has to offer.13 I would stress the mportance of self-ntrospecton. It s not reasonable to expect to attan to the hgher planes wthout frst perfectng yourself to a great degree. It s a very odd outlook that some have: to expect self and God-realzaton n a short tme and wth lttle labor. A keen vgl and careful lvng s an essental helpng factor for nner progress.SELF-INTROSPECTION AND MAN-MAKING THE HOLY PATH fructfy. He s also qute capable of manfestng to you n Hs charmng radant form when you have learnt to rse above body conscousness. whch n turn overpowers the soul.11 In no other expresson but the human form can a soul realze God. and you have as your constant companon the Master n Hs subtle form of Lght and Sound. n whch t s not unusual to spend twenty years or more to obtan the necessary qualfcatons to ft yourself for a career. The nner dvne lnks 103 .

don’t ncrease them. and of the perod of medtaton.SELF-INTROSPECTION THE HOLY PATH of Lght and Sound are most helpful for controllng the senses.16 104 . but hgher stll s true lvng. You may have certan desres. t s necessary that we should. What les ahead and what wll you take wth you? We are hurryng. and t was to encourage ths practce and make t a daly habt that. t s necessary to take stock of one’s progress from tme to tme.15 When one undertakes to reach a certan goal n any feld of human actvty. What s necessary for us as ndvdual ntates s even more necessary for us as members of a large movement. and deeds. It s only through such stock-takng that one can become conscous of one’s short-comngs and errors. words. no real advancement s possble. n the case of ndvdual ntates. eradcate and uproot them and plan out future progress. but stop there. we are not even conscous of what we are dong most of the tme. Havng put our shoulders to the wheel of the Great Master’s Cause. n lke manner.14 Adopt a rghteous way of lfe and be content. revew our actvty and achevement from tme to tme. If you wll follow these dvne prncples. scurryng through lfe. Then reconsder the desres and where they wll take you. the nner change of lfe wll follow automatcally. So the Guru advses us to handle all our affars wth tranqul serenty. Truth s above all. Wthout such self-analyss and self-crtcsm. I nssted (and contnue to nsst) that they mantan a daly record of ther thoughts.

are all tasks gven by the Master. He must frst complete hs course n “MAN-MAKING” wth full honors before he can be gven hgher tasks to carry out. and a danger foreseen s half-avoded. and rght conduct. all of whch consttute the hedge around the tender saplng of sprtualty. Unfortunately.18 Everythng wll be gven to you n due course of tme f you follow Hs behests and lve up to what He says. you cannot but be aware of how much you have grown sprtually. They do not see that ther day-to-day dealngs and behavor wth other people n ther work. rght aspratons.SELF-INTROSPECTION AND MAN-MAKING THE HOLY PATH One must frst thnk of the result before dong or even contemplatng any deed. leaves an ndelble mprnt on the mnd and has to be accounted for. One who s forewarned s forearmed.20 What consttutes desre? All conceptons n the 105 . and every deed. If you watch closely your reacton to stuatons that confront you n lfe. good or bad.19 Every thought. the responsbltes they have to assume n ther other mundane dutes and how well they fulfll them. most people look for a very specal assgnment to be gven to them by the Master personally before they accept t as a task from the Master. every word. Ths s the most mportant part of sprtualty as far as the dscple s concerned. Every day you are gven tasks whch are ntended to help your sprtual growth.17 Fear of God s the begnnng of wsdom. Hence the necessty for rght thoughts.

there s no room for expanson.21 Mllonares wll leave ther mllons behnd.” One can accept prde as beng the bass of all sns. anger arses. If an obstacle comes between you and your desre. those who have mud huts wll leave them. If you do get the thng you desre. It goes wthout sayng that all attachments should be broken away—you must fnsh up the gve and take—you must leave the body and all ts envronments. t grows even stronger. you wll take your actons wth you. for nstance. whch mght be rght or wrong. for t turns nto I-hood. He recommends us to leave off perversty. or stop beng obstnate. t turns nto attachment. Perversty just bnds a person more. Just put a large rock n the mddle of a fast flowng stream and you wll create two thngs: froth and nose. When a man s angry he cannot speak softly. You wll have notced that when an obstacle blocks the achevement of one’s desre. and fnally he froths at the mouth. Dogmatc knowledge of books. be desreless. should be dscarded.22 Is anythng else requred to become reunted wth the Lord? Sadachar (rghteous lvng) s most essen- 106 . Then there s prde— “I must have ths (or do ths). otherwse I wll be belttled n the eyes of others. ths body dd not come wth you and wll not accompany you when you return. So. Always be sure to lsten to the other person’s pont of vew—you may fnd that what he s sayng s correct.SELF-INTROSPECTION THE HOLY PATH mnd are desres. There s only one cure for all ths: Only after seeng your true self can you realze the Lord. Yes.

24 Wth all ths rght understandng. f you can undertake a ceaseless and zealous watch over your thoughts and deeds. the outer expresson of whch s called attenton or surat. rght speech. and mnd n turn s under the senses’ control. only then can any real progress be acheved. Ths s most mportant.23 We receve mpressons from outsde through the eyes. f you can conquer the self and surrender t at the Feet of the Master. f you can learn to see Hm workng through all thngs. So release from ths bondage s hastened by lvng rghteously. The mnd that s runnng amuck n bad outer nfluences must be brought to heel. f you can accept the fact of your own lmted vson.25 If you can do ths. f engaged outsde. and men. makes t mpossble for you to see wthn. weedng out all evls and mperfectons—then you shall not only wn salvaton yourselves but enable others to do lkewse. and by touch. Our greatest obstacle s that the soul s under the mnd’s control.SELF-INTROSPECTION AND MAN-MAKING THE HOLY PATH tal. and out of that rght actons wll follow. So we must have self-restrant. Your example shall shne lke a torch n the darkness. and furthermore. what develops? Rght thought. by smellng. the tongue. wll turn to you for gudance and help. You wll fnd a new sense of peace surgng through you. ears. even those who may frst oppose you. Your very soul. Such a man only can progress from day to day by regularty. and also by self-ntrospecton. a peace that does not depend on the 107 .

So keep your dares and elmnate all foregn thoughts from your heart. If he becomes an honest man to be reled on.SELF-INTROSPECTION THE HOLY PATH absence of outer dsturbances. the hghest thng s to attach yourself to God. So we have to be careful. In order to attan super-conscousness. but not now. Self-ntrospecton s most 108 . one has to wthdraw from all the physcal attachments.28 So generally. So long as we reman dentfed wth external objects. what do we do? We get somethng to start wth and frtter t away by beng attached to outsde. “We were very well off before. otherwse you would have gone to God. We fnd people who say. It should have no other thought except of Hm to Whom you want to be devoted. Our heart s at present dvded.26 T Attachment HE HUMAN BODY s the temple of God. You have been comng to the world agan and agan. The father wll be pleased wth the chld who has made the best use of what has been gven to hm. we cannot assume a subtle form. And ths same qualty shall enter not only your ndvdual lves but the larger lfe of the great sprtual movement of whch you are a part.” But why not now? We have made beggars out of our own selves. The reason s because you are not attached to God. he wll be gven more and more. there you wll go.27 All Masters say that when you have got a man-body. Wherever you wll be attached. but s an nner state of mnd that stands unshaken even n the most tempestuous stuatons.

We are to be judged by our actons and not by our words. You have to lve n the world qute detached.32 S Self-Control and the Importance of Being Self-Centered O THE IMPORTANT THING s to frst learn to handle your outer envronment. you are gven a contact wth the Lght and Sound Prncple wthn you. then God must st n t. It s not so wth you now. ther captal wll be dwndled away.31 A heart that s not attached to the world never thnks of worldly thngs. Renuncaton truly les n the fact that we are not ted to the world. he s not attracted by anythng else. When you get more blss there.29 Now you see how mportant t s to mantan selfrestrant. Those who do not keep t. leave t. When you want to leave t. It s 109 .THE HOLY PATH SELF-CONTROL necessary. For that purpose.30 A man who s really detached from the world s not affected by t. He s already there. use t. When you want to use one faculty. A man who has got love wthn hm —love of God — s attached to God so much that all other thngs leave hs mnd. to anythng outsde. Make use of somethng when you want t. consstng of your domestc and/or workng lfe. Now you are dragged rresstbly to outsde thngs. One who does not show falures under the dfferent headngs and who has a pure heart. your outward attachments wll be cut off. but He wll become manfest.

nstnctvely. How many really keep ther dares properly? Very few. You should put just as much devoton and attenton nto keepng your dary as you put nto your medtatons. few. The mnd s an ndex and reflectng mrror and t truly depcts one’s nner state. It s a tool. your mode of thnkng. The purpose of the dary s to reflect your own nner state. whch f used properly. I am sorry to say. whether physcal. so that you know where you stand. How many of us really do so? The majorty just react n thought. word. f any.33 Unfortunately. We are asked to mantan the dary n thought. word. and consequently you would progress sprtually by leaps and bounds. we must wegh our words before we speak and not speak dle words 110 . you would see a change n your behavor. and deed to the stmulus of the moment. It s to acheve ths success that I ntroduced the self-ntrospectve dares. have any dea of what keepng the dary really means. and the whole purpose behnd keepng the dary s lost. ther entres become a mere matter of form. As tme passes. emotonal or ntellectual. A measure of success of how well you are succeedng n handlng your outer envronment wll be a gradual awareness that you are becomng the master of your own thoughts. wll chsel you nto a receptacle ft for the manfestaton of the Master wthn you.SELF-INTROSPECTION THE HOLY PATH from the abundance of our heart that all actons result. and deed. f any. The truth of the matter s that we must become conscously aware of every thought that passes through the mnd. If the dares were to be taken advantage of. n other words.

requres selfntrospecton. You wll be able to succeed f you are also enjoyng a lttle nner ntoxcaton of Naam. s the practce of Raja Yoga.35 To gan control of one’s beng.36 It s we who gve power to the mnd. If we become self-centered. be in full control of.THE HOLY PATH SELF-CONTROL as a mere reacton to the stuaton that confronts us. wll we become ft enough to reap the fruts of the practces of the Surat Shabd Yoga. All Masters say there s no success wthout medtaton. he will never be able to succeed in the way of Spirituality. to brng one’s whole lfe under that perfect control. If we are able to make some progress n ths regard. to help oneself to cut away from outer attractons. If one cannot rise above. Start by conscously controllng a small fracton of your lfe. and handle with ease the circumstances of his outer environment. then we wll be far on the way to controllng our self. One who has n some measure acheved ths control wll not be swayed or upset by outer condtons. 111 . It s we who gve power to the outgong facultes.34 One can gauge hs or her sprtual progress by the measure of conscious control that he or she has over hs or her thought patterns. Only when we have advanced far n the practce of lvng the lfe demanded of us (as mpled n the keepng of the dary). It s we who see good or bad outsde. we may make the best use of our outgong facultes however we lke. Ths. n essence. stresses and strans that hs envronment may place on hm.37 Unless you become self-centered.

and wherever our attenton goes. apprecable nner progress cannot be made.39 Vctory over the mnd s vctory over the world. and you wll gan connecton wth the Truth. You can cut short unnecessary engagements and wld pursuts by keepng your sprtual goal n the forefront. anger through the ears. Rse above all these.SELF-INTROSPECTION THE HOLY PATH you cannot avod the nfluence of others. You have been granted the yardstck for measurng your sprtual attanments n the form of an ntrospectve dary. Kam attacks through the eyes.38 We derve effects from outsde. attachment. we are affected by the radaton of those wth whom we come n contact. Unless and untl you become the master of all the fve senses. If not. We cannot escape from sn as long as we consder ourselves as 112 .40 Man-makng precedes sprtualty.43 Every acton has a reacton. If they are pure. and you can surely judge thngs for yourself and see how far you have advanced on the Path.42 The recurrng falures n varous columns of the dary show that you reman too much engrossed n worldly affars. that’s all rght. anger. Every act of omsson or commsson has an approprate penalty. whch should be reduced by keepng yourself mmersed n the dvne grace.41 Control all Kama (desire). greed. Attachments come through embracng. you get ther radaton. Slence. soltude and serenty should be cultvated by lvng a lfe full of sprtual dscplne as enjoned by the Master. This play is loved by the Lord. A well regulated lfe earns rch dvdends.

crtcsm of others.CHANGE YOUR WAYS THE HOLY PATH born of the flesh. avarce. and nstll postve ones n ther place. Satsang s the means of makng us nto somethng beautful. what s the use of attendng Satsang? Your steps are forward. and nstead try to harness your facultes for attanng the goal of sprtual perfecton. Just face the stuaton bravely wth mental equpose and stablty. Falures should serve as steppng-stones to success. O Change Your Ways 113 . The tree of lfe reared n storms yelds more of cool shade and rch frut. so we should frst unravel all the bad actons: les. Change your habts now nto good ones. t s the tme now to dscard your old dsreputable habts and adopt new ones. If you do not ntend to change these ways. cheatng. Take and accept lfe wth all ts vssctudes n easy terms of joy and bouyancy. Habts are formed by repeatedly dong the same thngs. but not by merely repeatng God’s name. If a person does wrong. It s persstent effort whch overcomes all dffcultes. You must not apprehend any fears whatsoever.45 MAN. backbtng. for habt turns nto nature wth tme. hypocrsy. Cast away all negatve thoughts. but your mind is retrogressing. enjoyments and dstractons do thrve lke a bay tree.44 Every day brngs n a new lfe full of vast opportuntes. malce. Untl a sprt learns to leave the sensual plane at wll. for flesh s the root cause of all evls n the world. and varous others. enmty.

The sacred books that have been wrtten by the Master cover every facet of Sprtualty and should be studed wth a vew to clarfy how one should act n daly lfe. How can we expect other people to show excellent examples? If we ourselves would change. In the Koran. for t les nherent wthn us all. Even God has no thought for him who has no inclination to change.46 Man s a conscous beng and has been gven the faculty of dscrmnatng rght from wrong. the whole world would change wth us. and do not make a foundaton of bad thoughts or there wll undoubtedly be reactons.SELF-INTROSPECTION THE HOLY PATH forgve hm. t s wrtten. That s why you are told frequently n Satsang that the past s past. forgve and forget. All vrtues exercsed n rghteous lvng are good. So wth love the Masters encourage ther chldren to change ther habts whle there s stll tme. You wll be the loser. One of the worst habts s that of crtczng others. yet conscously or unconscously t s workng and wll rse to the surface one day. and although other thoughts are there. and he n turn should forgve your msdeeds. he has the golden opportunty of approachng some Master who can gve gudance and rght understandng on the subtle ponts of hs behavor and actons. It can become a daly habt. It s a message for all. Where man falls short n ths dscrmnatory ablty. for agan you wll revolve on the cycle of brths and deaths. but that of ahimsa-parmo-dharam (non-volence of thought) s the hghest. Other 114 .

Patence and selflessness are ennoblng vrtues. You may take the vrtues gven n ths booklet and the falures to be avoded.48 The more one aspres to weed out the mperfectons by daly ntrospecton. and frmly stck to your resolutons. the more serene blss and grace come from above. and the booklet enttled Seven Paths to Perfection should be carefully read by you for the purpose of knowng the ennoblng vrtues to be developed. If at every moment you are conscously watchng your behavor. You are smply to make exerton to change for the better.50 115 . there s no need to wrte to the Master on every stuaton when a lttle self-honesty and applcaton of common sense wll show you the rght course of acton. as gven on the dary forms. Ths blueprnt can be successfully appled to any stuaton that may arse n lfe and as such.49 You should not worry about past or new karmas. Rght understandng s the bass of all happness. as opposed to the falures to be avoded. grace and protecton. whch are gven on the dary form.47 You should know t for certan that you are dvne n all respects and are the master of your destny whch s full of hgher potentaltes. as the Gracous Master Power s at your sde to extend all feasble help. All else s to follow of tself.CHANGE YOUR WAYS THE HOLY PATH lterature has also been ssued on the same subject. to be your blueprnt for lvng. a calm consderaton wll replace a blnd nstnctve reacton to certan stuatons n lfe where the choce les between commttng a lapse n behavor or avodng t. the rest s up to you.

The mnd s a sngle entty lnkng the body wth the soul at one end and the body wth the world and worldly rches at the other. as one may lke. feelng. etc. One thng at a tme and that too wth sngle-mnded attenton and devoton. He wll gradually weed out of hs mnd all rrelevant and unhealthy desres untl he gradually attans the state of purty and smplcty that marks the chld.52 In short. nonnjury. Become even a lttle receptve and the Master n you wll restran you when you are n danger of gong wrong. Once the de s cast.53 Make a wave of receptvty from heart to heart— ths s the way to realze the Lord. and contrarly. the sncere and conscentous asprant wll reorent hs entre mode of lfe n eatng and drnkng. One can take ether of the two. a vcous dea wll create a vcous crcle by acceptng all vce n the unverse. thnkng. Thus one has of necessty to choose between the two alternatves. anger. unversal love. 51 The paths leadng to worldly enrchment and to God le far apart. nfatuaton and vanty. greed.SELF-INTROSPECTION THE HOLY PATH You should guard aganst the fve deadly sns of desre.54 The dear ones should have ther lves well dscplned and carefully regulated n the larger nterests of ther sprtual progress. A knd thought wll attract all the kndness of the unverse. and develop nstead the vrtues of truth. chastty. one has perforce to apply oneself steadly to reach the goal whatever t be. and selfless servce. A mango saplng 116 . That s keepng the house n order. actng.

Human heart s the sol n whch good and bad thoughts are the seeds whch. Just learn to mplant lofty deas n your subconscous mnd and feed them wth the waters of self-confdence. determnaton. One falls often.56 To fall n sn s manly. You are free to some extent and can beneft from ths lmted lberty by hard work. For n every lttle act. It was ths cross of sacrfce of the self. both the plants wll floursh wth the varyng elements of Mother Nature. Stck to your guns. and f the seeker s to trumph over t. when you can expect a bumper crop n due course. but one becomes 117 . One s full of all sweetness and the other of all btterness. dlgence and adaptablty.55 Hence t s that mystcs of all tradtons have been untrng n ther stress of the need for absolute selfsurrender. rght lvng and regulated dscplne. no doubt. never and stll never. the ego s seekng to domnate us. or thought. Never stoop low. when sown carefully. You are to choose the best vrtues for acceptance and nculcatng n your lfe. word. the ego. but to reman there s devlsh.CHANGE YOUR WAYS THE HOLY PATH wll attract all the sweetness of the sol. Stand aloof wth your sublme prncples of lfe whch wll stand by you n the hour of need. are sure to be grown gradually by honest and correct cultvaton. yet on the same sol. That s the Eternal Law. whereas f a pepper seed s sown a lttle apart t wll attract all ts btterness. of whch Jesus spoke when he exhorted hs dscples to bear ther cross daly. he must be prepared to crucfy t every moment.

the gft of the Master remans as a seed locked away n a steel vault that cannot sprout and grow to fruton. Where there s a wll.SELF-INTROSPECTION THE HOLY PATH a good rder only after many a fall. obey. that s bad. and I am sure that you are fully alve to your responsbltes and oblgatons n ths behalf. a careful weedng out of all undesrable elements present. and transform one’s lfe. Fnd for yourself what habts are obstacles n the way of truth. Ths work hangs on the shoulders of every one of you. then you wll be sure of success. anger should gve way to calmness and avarce to 118 . In the Koran t s wrtten that God wll not change any people who have no thought to change themselves. and a prunng of outspreadng ramfcatons. and s forcbly led astray by t. For nstance.57 Success n sprtualty s not the dffcult task whch most of us take t to be or make t to be. Get rd of them by and by and fll ther place by good ones.59 M Time Factor IND IS A SLAVE to habt. and above all. but t does requre patent self-purfcaton. But don’t le down and reman wherever you fall. tmely tendng and nurturng of the tender sprtual saplng as t sprouts from the sol of the human mnd. and work for t. Keep your am before you always.58 Untl one can love. there s a way. a watchful ntrospecton.

60 But the tme fac tor s a necessty. By contnued applcaton. To control t s not the work of haste. It wll not happen n one day. Prayer s just the last weapon and a sure one that comes to our ad. t requres years of patent perseverance. patence s a necessty. Mnd s very powerful. Should we wsh for a thng. we must try for t. We pray to God for what? — For the success of our endeavors. Where all human efforts fail. and alongsde our efforts to acheve t pray that God may grant t. mnd wll gve up bad habts. 61 P The Need for Prayer and Effort RAYER AND EFFORT go cheek by jowl. But note that mere theory of a thng does not help. so effort and prayer must go together f we want success n all our ventures. unless a thng s actually done. So long as t does not take pleasure n the nternal musc. Apply your mnd wth love and keen nterest to the sprtual exercses wthout any false apprehensons.THE NEED THE HOLY PATH FOR PRAYER AND EFFORT contentment. prayer succeeds. As long as a person s not fully Dvnzed. and so on. One day you wll get complete control over your mnd and senses and fnd t s a great blessng. nor a charot move on one wheel. or n other words does not become a conscous co- 119 . One of them by tself can acheve nothng. At the tme of delberaton t makes promses but does not care to fulfll them when the occason arses. perseverance s a necessty. t must fly out to worldly pleasure. As a brd cannot fly on one wng only.

for mere lp servce to reach the goal wll not help much. Effort should be combned wth prayer. but t must and wll come about. and He acts n ther best nterests. he must run and t s possble that even f he be late hs teacher may forgve hm because of the effort he has made to reach there n tme. If he wants to gan tme. then take that falure as comng from God for your good. and when the chld-dscple s dong hs or her best to eradcate these errors. for God helps those who help themselves. To have a rulng passon for an objectve and to work hard for achevng the same s the rght type of prayer n the truest sense of the word. Just take the nstance of a boy who s late for school. If. he would be runnng aganst tme. In all trals and trbulatons one must try to rd hmself of hs wearness. and much earler for those who 120 . A mere prayer wthout endeavor seldom bears frut. all necessary help comes from wthn.SELF-INTROSPECTION THE HOLY PATH worker wth the Supreme Power by understandng Hs Wll. If he were to st down on the roadsde to pray. In all sncerty one should pray and ndeed the very strvng for a thng wth heart and soul s the greatest prayer and s bound to fructfy. n spte of ths. and pray to God that He may help hm n hs endeavors.62 The Master-Power overhead s always aware of Hs chldren’s needs and yearnngs. All errors must be weeded out one by one. Ths effort may take a long tme. Ths s the only rght atttude. he cannot do wthout endeavor. you fal n your endeavors.

far from beng a savng force. Such an atttude. the Masters have no other purpose n the world. Besdes ths. He s capable of grantng us all these boons. Beng gnorant and of low mental calber. If we thnk that by mere confesson our sns can be washed off and we can once agan ndulge n them freely.66 The lovng dscple s always prayerful and repentant for hs or her trespasses and lapses commtted conscously or unconscously durng the day.THE NEED THE HOLY PATH FOR PRAYER AND EFFORT are lovngly and fathfully devoted to the Master. leavng the rest to hm. humble.65 A keen desire to improve spiritually coupled with earnest efforts brngs n radcal change n the thought pattern of the ntate and the entre lfe undergoes change for the better. Redempton s the gft that comes ether from God or the Godman who specfcally comes for the beneft of snners. the seekers may pray for the gft of happly resgnng to Hs sweet Wll.64 Apart from the work of returnng the lost souls to ther Source through jonng them back to God. Our job s just to understand hs commandments and to keep them scrupulously. keeps us perpetually down n sns.63 A mere confesson of sns and shortcomngs n prayer does not aval anythng. Beng Omnpotent.67 Beg from the Lord and the Guru ther Dvne Vson. You should be more steady. we are not well versed 121 . we are wrong. Pray also to be saved from the evl tendences of the mnd and the senses. and the gft of Naam. and polte n your dealngs. We have no good qualtes n us. complete self-surrender.

In daly lfe we slp at every step.. and Abstention URIFICATION: Purty of body. REPENTANCE: Nothng under heaven s perfect. Each act of omsson or commsson leaves ts ndelble mpressons upon the mnd and sngles us out for ts reacton 122 . etc. It s only the savng arm of the Master that can protect us and rd us of ts terrble onslaughts. But every tme that we fall a prey to temptatons. Our best resolves turn nto ary nothngs when temptatons assal us. Sn has come to man as a hertage from Adam. Forgveness and Abstenton. mnd and soul s the most mportant factor n wnnng the love of the Lord.SELF-INTROSPECTION THE HOLY PATH n relgous ceremones. subtle snares and wld clutches of Kal or the Lord of Tme. oh Beloved! have mercy on us.e. though good n tself. It may be consdered n three dfferent stages—Repentance. Forgiveness. and each one of us has hs own weaknesses. we must realze our weakness and sncerely repent for what we have done. Therefore. FORGIVENESS: Repentance. . the mnd. cannot alter the past. Bestow on us the capacty to sng Thy prases and to reman happy n whatever be Thy Wll. we cannot possbly escape from the cunnng wles. and t msses no opportunty to tempt man aganst God. Unaded.68 P Purification: Repentance. Mnd n man s the agent of the Negatve Power.

” was the usual advce wth Chrst and Master Sawan Sngh too.” s ther admonton. Nobody can escape from this tremendous load whch has a far-reachng effect. He at the same tme enjons abstenton from repetton of the same. An assocaton wth a Master-soul goes a long way n lqudatng the karmc account. There s hope for everybody ncludng the snners. Sants come nto the world to save the snners and the lost. we have yet to guard aganst future repettons. No purfcatory process can help us through unless we put a stop to the ncessant round of the karmc wheel. “So far and no further.THE HOLY PATH PURIFICATION or frut. provded we refran from sowng any more of the dragon’s teeth. whch gans momentum from our every act. Whle He forgves n Hs Savng Grace our daly lapses. then. 123 . In ths way countless Karmc mpressons go on accumulatng day n and day out. extendng sometmes to hundreds of lves and over. Is there no remedy. to burn away the powder magazne before t blows us up? The Sants tell us that there s a way and a sure one ndeed. ABSTENTION: Whle repentance and forgveness help us n escapng the effect of Kryaman or dayto-day acts. “Go and sn no more. Prayer for forgveness s a postve weapon n the hands of a snner. who used to advse hs dscples to make a halt wherever they were and to sn no more. The past actons can be washed off. makng addtons to our Sanchit Karmas (a vast store-house of unfructified actions).

In the dspensaton of the Master. and feel a genune delght n thnkng of Hm. Secondly. To lve n Hs Holy Presence s ts own reward and there can be no reward greater and rcher than ths.69 W How to Do Your Diary HEN AT THE END of the day. Lke a mastersculptor. love s the sol on whch lfe thrves the most. he has to chsel hard to brng shape and form out of a formless pece of stone. If one tres to lve a Godly lfe. Last. word and deed. In bref. t s necessary that we must frst of all mold our lfe accordng to the nstructons of the Master. One who loves God need not ask for any favor. all God’s favors automatcally flow down to hm. there s always the stern admonton whch s so necessary an element n keepng a person on hs guard. Lover gves and never takes favors. So keepng 124 . we must understand Hs Wll and pray for those thngs that are to Hs lkng. It s up to Hm to treat us as He wshes. It s enough for us to dedcate our very lfe to Hm and become Hs bound slaves. we must learn to accept smlngly Hs decrees whatever they be.SELF-INTROSPECTION THE HOLY PATH At tmes a magstrate may award a lesser penalty for a crme but that may not ennoble the crmnal. but not least. n whch drecton wll your mnd be turned? Naturally. t wll go to the One who has asked you to keep t. and thrdly. you recall your falures n thought.

as mentoned above. To weed them out. keepng the dary should not be allowed to stagnate nto a mere recordng of falures. Let your confessons be honestly and openly recorded n the varous columns. They may go once a month or weekly. so that you know where you stand and can take rectfyng acton. But by keepng the dares. you should be 125 . you are makng a confesson every day. and n tme you wll develop receptvty to Hm wherever you may be. The best and easest way to cure your lls s to yearn to be free of them and. Once you become aware of a falure. Last and just as mportant as the foregong. you must uproot the cause. In the Chrstan relgon. If you remember Hm then He remembers you. and the daly mantenance of the dary wth full attenton and a true yearnng to be freed from the lapses whch are recorded theren goes a long way to developng ths receptvty. to have sweet remembrance of the Master at the tme you are fllng n your dary.HOWTHE DO YOUR DIARY TO HOLY PATH the dary s also remembrance of the Master. whch tends to become mechancal f done wth lttle or no attenton. I understand that those who wsh may make a confesson of ther lapses before a prest. There can be no true sprtual progress wthout receptvty. you are sayng somethng to Hm. t s not suffcent to cut off one or two branches. The true purpose of puttng these falures down n front of you s to make yourself aware of them so that they may be weeded out. but generally not more often than once a week.

. forgettng all about the mnd and the mental states. the mnd.72 126 . the very cause of the falure wll drop off by tself. therefore. Thoughts are to be watched whch precede actons. It s the memory of our experences n the dstant past and n the lvng present that constantly and rresstbly follows us at our heels. as you know. We have.71 The Lord s not an nnocent chld to beleve anythng you wsh..SELF-INTROSPECTION THE HOLY PATH able to trace t to a certan stuaton. so as to be able n tme to mark ther ebb and flow and then by-pass them by the process of concentraton. oral as well as physcal. the lapses occur n spte of us. as you call them. ncludng even the pure mnd essence whch gossamer-lke envelops the soul. The enumeraton process s just the frst step to be cognzant of our dongs. By and by. works n subtle ways—too subtle for an ordnary man to detect and then to detect rghtly and n tme before the mschef s done. and snce we have not yet learned to keep aloof and above them. He sees the true condton of your lfe. nwardly and outwardly.. to be mentally alert about our thought-waves.. and ths stuaton wll help you to dentfy the cause of the weakness n you whch has to be elmnated. It s a slow yet steady process of gradual mprovement for whch an all-out effort s necessary..70 Now as to the lapses or departures from the rght way. A well dscplned and sprtually regulated lfe s very much essental. It s from the abundance of heart that all actons. proceed.. whch we are lkely to overlook n our self-rghteous assertveness.

In the frst sx categores.74 The dary forms are dvded nto seven categores.75 It s not necessary to wrte a confesson to the Master every tme you commt a msdemeanor. Ths s the sublme prncple behnd the correct use of the dary form. and deed. has ts own beneft when you regret such deeds and feel nspred to work for mprovement. However.73 Prde and ego do not let us progress—when we make mstakes we wll not admt them. Let your confessons be honestly and openly recorded n the varous columns on the self-ntrospecton dary. recallng and countng such lapses at the close of the day. The first six categories deal with the failures to observe the vrtues ndcated by the headng of these categores. and deed four tmes n one day. f you fal n “Non-volence” n thought. word. you are to enter ths fgure n the column provded under the day on whch the falures occurred.HOWTHE DO YOUR DIARY TO HOLY PATH Personal awareness of the transgressons of the holy commandments. and mmedate confesson by way of nner repentance are all helpful measures for nner growth and receptvty. whle category number seven s a record of the tme spent n sprtual practces. you are to enter the number of tmes that you fal to observe the vrtues ndcated. n thought.76 127 . The Master Power s qute aware of the lapses of Hs dscples and wshes only that they become aware of these lapses and not repeat them. For example. and jottng them down on the dary forms. word.

However. whch could otherwse be known wthn a short tme by followng the advce gven above. thereby attunng hmself to the gracous Master Power wthn hm. he should dscuss hs questons and/or problems wth the Group Leader or Representatve of hs area. to st quetly n a receptve mood. Ths s that Group Leaders and Representatves are there purely for the purpose of gvng out the theoretcal sde of the Teachngs and arrangng facltes whereby the ntates of ther group or area can meet together for Satsang. Group Leaders.SELF-INTROSPECTION THE HOLY PATH If all ntates gve a proper study to the books and Crcular Letters and also attend the Satsang. or Representatves. Group Leaders and Representatves are not to be used as crutches for the ntates to lean upon. In my Crcular of June 13. whether ntates. [1969] I advsed the ntate who had some problem or queston to whch he requred an answer. the soluton of whch already les at hand. ntates 128 . In other words. there s one very mportant pont that must be born n mnd by all. If any ntate feels that he must have some outer gudance on the Teachngs. Then he would surely receve hs answer and have full confdence as to what course of acton he should take. there should be no need for them to wrte to the Master wth any queston or problem. Nor should the ntates look to them for any purpose but to help them n understandng the Teachngs. All ntates should understand that to wrte to me on any problem or queston but delays the answer.

Smlarly. and hs sprtual progress wll suffer n consequence. If an ntate looks to a Group Leader or Representatve for sprtual gudance. The falures made should be as an open self-confesson of the shortcomngs whch stand between you and the Master. rrespectve of ther shortcomngs and falures. he automatcally places a blockage n between hmself and the Master. you wll progress from day to day. and more so to fellow bengs.THEAHIMSA HOLY PATH should not look to them for sprtual gudance n any shape or form. by thoughts. as ths s the functon of the Master.77 The dary forms should be a true reflecton of your own nner state. devotng regular tme to the Sprtual Practces s an ndcaton of the postve growth. The cultvaton of ths vrtue demands a broad development of toleraton towards all.”79 It s an ennoblng vrtue that brngs each one to par wth hs or her fellow bengs and ultmately leads to the prncple of the brotherhood of man and the Fatherhood of God. words and deeds—the njuncton n ths behalf beng: “Injure not a human heart for t s the seat of God. If you lve up to the sublme purpose behnd the keepng of the dary.78 A Ahimsa HIMSA OR NON-INJURY to all lvng creatures. and acheve your goal n ths lfetme. To radate the grand prncple of the Famly of Man on the dvne ground of lovng and compassonate desre for the well-beng of all costs very lttle but 129 .

It s better. t wll be absorbed. You wll save yourself from degradaton ths way. to be hypocrtcal. we would not even allow a sngle brother to go hungry. then? It was one. perform them wth love. and you are also dancing with it. but f t strkes somethng reslent. If anyone thnks or speaks of you n an aggressve way. Agan. otherwse hs thoughts wll react upon you.80 I would lke to mpress upon you partcularly to gve up thnkng ll of others. and then take acton accordngly. lke the acton of a sponge. If t s not returned. we remember Fard Sahb sayng. ndulgng n backbtng and other llbecomng trats—these are all degradng to the soul. t wll bounce back. do not follow hs example.SELF-INTROSPECTION THE HOLY PATH counts very much. A heart full of dvne compasson s the abode of all vrtues. Then. to try and read between the lnes to dscover why the person s actng so antagonstcally. and f others are shrkng ther dutes. To thnk or speak of a person badly. Whle you do not make the enemy your frend. try to see only the best n all. appeal to them wth love. and remaned one. leave them to the Lord. and pray for ther better understandng. wth a cool head. Whatever dutes have been gven to you by God. If we always remember that the God we worshp s n all men. and there wll be no volent reacton. Keep your hearts pure. The whole world is sounding. One curse s gven but on ts return becomes many. and as God s n everyone. to tell les or cheat. you wll have no peace wthn. If a wave of water hts a hard surface. 81 130 . Your sleep state wll be full of restless dreams.

for forgveness and justce are dfferent.” Does that mean that t s out of tmdty or weakness that one should love and forbear one’s enemes? No. Ths wll burn away all else except God and Master. n thought. If you purfy your mnd. Forget justce. We hurt others by thnkng ll of them.85 Never hurt anybody.83 Purty manly les n not thnkng evl of others. t strengthens the forces of evl. good words and noble deeds. and f anyone has wttngly or unwttngly harmed you. If you cannot forgve the msdemeanors of others.87 If you have any bad thoughts for anyone. we scheme. forgve and forget. Ths s wrong. as thoughts are very potent. radaton s there. your progress wll stop. and develop the vrtue of forgveness.THEAHIMSA HOLY PATH Jesus always preached the two cardnal vrtues: (1) “Love Thy Neghbor as Thyself” and (2) “Love Thne Enemes. word and deed. Keep your heart clear. do not 131 . there s somethng moral and dvne that les at the root of such an atttude. There s no other cure.82 So. When you thnk ll of others that reacts to them lke a telegraphc wre. love the snner but hate the sn. Those who desre to belong to God should feed the sacred fre wth the fuel of pure thoughts. stop them.86 When one thnks evl thoughts or commts an evl deed. you wll radate good. You may not be tellng anybody anythng but f you thnk of them. you wll purfy the mnds of others.84 If you thnk good of others. We thnk ll of others.

all are frendly. but f you have thrashed out every evl thought wthn you for everybody. but forgvng 132 . n turn. then naturally you wll have respect and love for all. t s due to the smoky or colored glasses that you are wearng on your heart or mnd. Takng revenge s cowardce. whch.92 Become the seer.93 We should learn to forgve and forget whch s a golden prncple of lfe for attanng peace and harmony. you wll see wth that angle of vson. You wll fnd that f you thnk n the way that I have just told you. speak evl.SELF-INTROSPECTION THE HOLY PATH thnk badly of anyone.88 Any tme you feel overtaken wth unlovng thoughts towards anybody. and see the Lord at work n everythng. even for your enemes. so very much helpful for havng a calm and contemplatve mood. then naturally. or hear evl of others.91 There s no evl n the world. He who forgves s twce blessed. everybody wll be beautful. that t s all the manfestaton of God. They mght thnk otherwse of you. even f they have delberately harmed you. whch the Master gves you. You wll see ths beauty even n your enemy: A perverted vew s only on account of smoky glasses. you should resort to the Smran of names and thnk of the Master. If t appears to be evl.90 If you wll cast out evl thoughts about others.89 So the foremost thng s not to thnk evl. wll bless us wth successful medtatons. You should develop the Chrst-lke atttude.

no reflecton on others’ shortcomngs. Outwardly a person may be emphatc that he forgves. Love knows no crtcsm. so that the Father n Heaven may condone hs shortcomngs. The ntates are advsed to take the stock of ther karma every day before retrng. where t s sad that before one stands for prayer. so that they may become a part and parcel of daly lvng from day to day. n words. we must nculcate such a sense of forgveness by daly practce. whch wll be helpful for our soul’s progress on the nner planes. If so. that should be forgven n the name of the Master.94 If someone makes a mstake. that wth justce. to see whether durng the course of ther workng day. no boastng. the heart s never cleansed. Smlarly. he should forgve the lapses or shortcomngs of hs brother who has wronged hm. they should repent and pray for Dvne Grace. Love beautfes everythng.96 133 . how can you honestly say you forgve?95 To forgive and forget s what one must practce n thoughts. We must forgve all who have wronged us before we depart from ths earth-plane. forgve hm. Evdently.THEAHIMSA HOLY PATH the lapses of others s an act of vrtuous noblty. But people prefer justce to forgveness. no mposton. If you have no compasson n the mnd. f others have n one way or the other done any harm to them. and n deeds. they have ncurred anybody’s dspleasure or have wronged anybody. Remember ths. but n hs heart he wants to strke out at the offender and cut the very roots of hm. There s a very good example n the Bble. but works n a constructve way to cement all n one lovng fold of the Master.

and such thoughts breed countless others. multplyng n geometrcal proporton. keeps emttng a malgn odor that vrtually goes on pollutng the atmosphere around. It s far easer to see a mote n another’s eye than to see a beam n one’s own. and. We can get out of ths vcous crcle only by changng our atttude toward lfe. for passng bubbles and vapory nothngs that are thngs of no consequence? Instead of broodng over these supposed and magned wrongs t would be better by far to contemplate on the hgher aspects 134 . We should weed out all mperfectons one by one by self-ntrospecton and ths wll brng peace all around. all our mperfectons can be washed away. Most of the njures and wrongs are the outcome of our own process of thnkng. Why sacrfce our natural equanmty for mere trfles. So s the case wth fre or anger. one bursts forth nto flames of hatred and contempt (begns abusng rght and left).SELF-INTROSPECTION THE HOLY PATH We must all learn to look wthn and not wthout. An magned or supposed wrong keeps ranklng n the mnd lke a thorn. but unfortunately we are always anxous to reform others. loses hs balance of mnd. If you have that atttude n lfe. Love beautfes everythng. especally by lovng knd words. lke a canker. and f we learn to love everyone.99 The place where fre burns becomes heated frst and then transmts ts heat to the atmosphere around. I thnk nnety percent of your troubles wll be avoded. When one cannot bear ts ntensty.97 We must reform ourselves before we can reform others.98 Knd words mbued wth humlty don’t cost anythng.

But that should not dsturb the true seekers after Truth.THEAHIMSA HOLY PATH of lfe. the sgn of sentent lfe. the dvnty wthn and the dvnty wthout. f any. you wll brng much sunshne and happness for yourself as well as for all those around you. on that account cross swords wth them. They must dffer and they do dffer vehemently. all combne to make one what he s.101 In ths vast creaton everyone s gfted wth an ndvdual percepton. contentment. therefore. It s. on the other hand.100 You wll gradually have greater control over your feelngs and emotons. the envronment and the teachngs nculcated. We cannot blame anyone for thnkng dfferently n hs own way. you wll realze most of us have not become perfect as yet. they cannot help t. Even f n ther gnorance they. There s no help for t. such as vanty. The heredty. By ths adjustment. at tmes. greed and lust. for ths world s verly of the dvne and dvnty resdes theren. and develop nstead vrtues of humlty. ether by overlookng or affordng constructve help to them. may talk ll of the sprtual teachngs and use harsh words. We may try to remove msunderstandngs. If you thnk wth a calm and cool mnd. We must be polte and gentle and even humble n our conduct. We must not. Everyone has hs own temperament and hs own way of thnkng. sweetly and 135 . chastty and love. You wll gve up your habt of judgng others and start adjustng yourself to ther weaknesses and short-comngs. Bandyng of words does not help.

how can the queston of hatred for others arse? Whom wll one hate? Out of rght understandng. God s n everyone—f you know that someone s unhappy or n need. go and help them. whom all worshp as One.102 A close vew of the problem would show that ordnarly we are nether worred nor rrtated when everythng goes n accordance wth our wshes. accordng to one’s physcal. when He wthdraws.SELF-INTROSPECTION THE HOLY PATH gently. If they are hungry or thrsty.104 136 . do servce to Hs chldren. resultng n volence n thought. though He may be gven many dfferent names. faths or sects. He s the great Controllng Power whch keeps all souls n the body. No sooner do we fancy that our nterests are thwarted or feelngs are njured. It s advsed that ndvdual persons (ncludng representatves. we also must leave. that God whch s n all bengs. Bondage les n forgettng Hm and tyng oneself to the world and ts envronments. word or deed. etc. mental or moral make-up. crcles. share whatever you have. true thoughts and actons develop and follow naturally. group leaders and other old and new ntates) should not enter nto any sort of dscussons or dsputes wth any relgous bodes. they may be drected to refer to the Master for an approprate reply. Because of God. but rather t s a helpng factor. Ths does not mean bondage. When a person truly understands these facts. than a chan of reactons starts. but not n an antagonstc sprt. If any such bodes do enter nto such thngs.103 We am to realze God.

you have to fear none.THE HOLY PATH TRUTHFULNESS “Where there s compasson. another on our tongue and stll another on our hands. tongue. If you are true to your own self. there s negaton.108 So one should mbbe frst the vrtues of Truth. and t must follow as nght the day. s also n the body. thus turnng t nto a money changer’s den of the devl. there s sn. We have one thng n the mnd. Les. thou canst not then be false to any man” (Shakespeare). We must try to lead a neat and clean lfe n the temple of the Holy Ghost and not defle t by falsehood and lusts of the flesh. Where there s forgveness. and t means that we do not beleve n Hs Omnpresence. and actons do not move n unson. The trouble wth most of us s that our mnd. the controllng power. decet. Where there s greed. we frst deceve ourselves. cheatng. otherwse we would not do these thngs. Where there s anger. true lvng s greater stll. there s relgon. come truth and good lvng. there s the Lord Hmself. God. Before we can deceve others.”105 T Truthfuless O CROWN all these vrtues.107 Truth s the greatest of all vrtues. You are n the body.106 One who does not deceve the God n hmself wll surely not deceve others ether. “To thne own self be true. hypocrsy. One should n the frst nstance be true to one’s self. showng somethng dfferent on the face from whatever s n the heart— 137 .

based on Truth. wth your nterests at heart. Who speaks the truth wthout fear? Ether an establshed enemy or a true frend. Hs tongue wll be sweet because he has no ntenton to hurt anyone’s feelngs. do not fal n your own good ntentons and prncples because of hearsay or rumors.109 When a person tells one le. Truth s above all. you wll do harm to yourself. then one hundred more les must be told subsequently to cover up that one.111 As God s Truth. but hgher stll s true lvng. although the enemy may make a mountan out of a molehll because hs ntentons are dshonorable and he exaggerates. whch may be obvous or hdden. Some tongues are led by selfsh motves wth lttle respect for truth. but wth love wll try to explan where you are gong wrong.110 Truth does not mean smply speakng truth but t s a rghteous mode of lfe. we must practce 138 . therefore. And what s more mportant. There s a purpose behnd everythng. Our actons should be exemplary so that they show and denote that we belong to a noble school of thought.SELF-INTROSPECTION THE HOLY PATH these thngs ncrease the corrupton nsde. Do not. Pety and Love. Imbbe the vrtues of truth. A true frend wll never broadcast one’s shortcomngs. and wth love encourage better understandng n others. but rather speaks frankly for the sake of rght understandng. for he who has no ll wll aganst anyone wll say what s true. be a puppet to the tunes played by others. Keep these facts n mnd.

If Truth resdes n every heart. one gets clothed n the love of the Lord and freely extends love to all and sundry. By practcng Truth and lvng n Truth. It s the nner urge of the mnd lyng latent whch arouses the ntellect to seek enjoyment n sense 139 . We must not cast covetous eyes on others nor entertan mpure thoughts wthn. Thoughts are more potent than words and even stronger than acton. we must be chaste and clean both wthn and wthout.112 Remember that actons speak louder than words.CHASTITY:HOLY PATH THE BRAHMCHARYA Truth n all our dealngs. t must manfest tself n lfe and acton.113 The Truth of Truths resdes n the nnermost recesses of the human soul and needs to be dug out. If you cultvate the habt of speakng truth. people around you wll act lkewse. The True Sound-Prncple s the source of all lfe and t s only by contactng It on the Dvne Ground that we become truly truthful and our lfe can be molded on the pattern of Truth. unearthed. and freely practced n all our dealngs.” If we want to tread the Path of Lfe Eternal.115 You should please note that mnd s the nert force yet drven and channelzed by ntellect when the sense organs are made to functon for gratfcaton. for “Chastty s lfe and sexualty s death. and deeds.114 B Chastity: Brahmcharya RAHMCHARYA or lfe of Chastty: It ncludes contnence n thoughts. words.

Lstenng to the Holy Sound Current wth rapt attenton and practcng prolonged medtatons on dvne lght shall bless you by rddng you of these desres. preceded by repentance. A pleasure whch s btter at the begnnng but sweet at the end s worth our chershng. You should try to mbbe these truths n all earnestness to arrve at defnte conclusons for adaptablty. Infatuaton breeds ndulgence. Lke a brd. desre fnds a place whle perchng n the senses. fnally brngng run to the sprtual asprant n the mre of degradaton. and unless the reservor of ths subconscous mnd s depleted of carnal desres and passons. You should know t for certan that mnd s a very useful servant but a very bad master. Carnal desres are seldom satated by ndulgence. t s dffcult to overcome the lower pulls. Desre s the root cause of all sufferng. Self control leads to true happness. s helpful for sprtual progress. and those who abde by Hs nstructons are blessed wth success n evadng the temptaton. It s the good grace of the Master that the chld-dscple s remnded by the gracous Master Power workng overhead to follow the rght course. by prolonged dscplne and medtatons.116 The fake allurements of sensual gratfcaton usually end n frustraton. and ths monkey mnd cooperates wth them for ther sprtual progress. sezng the thoughts. Sprtual dscplne and renuncaton of stumblng mpedments by careful consderaton.SELF-INTROSPECTION THE HOLY PATH objects. whereas abstnence and renuncaton brng n serenty and sobrety. pollutng the ntellgence. 140 .

between the eyebrows. So you understand the basc necessty of followng the sacred mpulse from the gracous Master Power n entertanng sublme thoughts. everyone knows where that s. those who fall a prey to the allurements and do not heed the dvne counsel are hurled down nto the abyss of degradaton. If you control your attenton. So how to mantan chastty? That’s the pont. The mnd and outgong facultes derve ther power from the soul. even wth your open eyes. And the seat of passon? Well. and the outward expresson of the soul s the attenton. we wll not be affected by what we see or hear. Somebody mght be relatng long stores of vcous thngs to you.117 Through passon the soul can fall very low. You have just to control your attenton. The seat of the soul s hgh.119 When you look nto the eyes of somebody who drags you up and helps you to forget your body. and the same mnd runs wld n that drecton.118 Lust attacks us eghty percent through the eyes. and the remanng sx percent manly through touch. You mght be lookng at somebody but you need not be dong so wth your full conscousness. even wth your open ears you won’t hear.CHASTITY: BRAHMCHARYA THE HOLY PATH Contrarly. “Don’t look nto the eyes of others except the 141 . that s a crteron of what love s. fourteen percent through the ears. That s why I always advse. So f our attenton s rveted at the center of the soul n the body and we make the best use of the outgong facultes.

We are attacked by lust through the eyes. ths s bound to have much deeper mpact.121 By the observance of Brahmcharya (celbacy). chaste lfe. It s by long cultvaton that one can expect some degree of success n lvng a clean. Opposte sex has much stronghold amongst one another when the charm and attracton nvolved s too much to be ressted. But when ths s flavored wth dvne fragrance and relshed n the Name of the Master. you wll have the same effect by radaton.” Ths s the way n whch lust attacks us.SELF-INTROSPECTION THE HOLY PATH Master’s. If you look nto the eyes of others who are mbued wth lust or other lower thngs. Ths results n gradual nfatuaton and bondage. Look only nto the eyes of a God-manfested man and you wll be beneftted. Ths aspect of lfe should please be kept n vew by the senor members of Satsang when they can gude the ‘young buds’ n ther larger nterests of sprtual progress. we not only preserve the vtal flud of lfe (whch s an nvaluable asset n the physcal body and can n no way be underrated) but t postvely helps one n 142 . A slght slp can cause much havoc when the dear ones are hurled down n the abyss of sensual gratfcaton. Sex s not only snful but a serous mpedment on the Holy Path. Dvne love and sex are qute opposng poles. Normal assocaton and company breeds attachment.120 An mpersonal devated approach or slght relaxaton n the observance of ethcal code of moralty n accordance wth the sacred tenets of the Holy Path s lkely to cause harm.

The lves dedcated to the holy cause of God have left behnd records of ther precous experences whch show n abundance that there s hope for everybody provded one s earnest n hs or her endeavors. there s proper gudance and help from a truly competent Master-soul. to 143 . Agan. the nvaluable cold storage. but when once plucked can only be preserved ether n honey or n some hghgrade refrgerators. The lost strands of the lfe-gvng threads—the Holy Lght and Audble Lfe Stream—as manfested by the Master. It should be clearly understood that no amount of ntellectual attanments or sophstcated reasonng can stand by you n an hour of tortuous agony. already woven nto the very pattern of our lfe but lost n the mghty swrl of the world. except the gracous protecton of the Master. and Hs lovng protecton. The personal aura of the Gracous Master s the embalmng honey. but nothng can be accomplshed wthout the Grace of the Masterpower overhead. of course. and provded above all. cannot be held for any length of tme unless we are frmly embedded n the lfe of chastty. A vacant mnd s the devl’s workshop. rpe fruts retan ther freshness so long as they reman on the branches.CHASTITY: BRAHMCHARYA THE HOLY PATH attunng to the Dvnty. where one may fnd hope for lberaton from ths ancent malady. and hence constant repetton of the Charged Words and remembrance of the Master are counseled. The chld-dscple has. These act as powerful ads and help n anchorng the mnd and keepng t steadfast n the otherwse tumultuous sea of lfe. As every Sant has a past so has every snner a future.

The chld s bound to hs toys. and the adult to famly and socety. you may not wthout harm deprve hm of hs playthngs untl he has outgrown them 144 . for represson can only breed neuross and prepare the way for downfall.122 One wll not suppress all sexual desres. partcularly of the opposte sex. but he wll be ever seekng to sublmate t. can brng n sure results n due course of tme wth the grace of the Masterpower overhead. Ths s the law of hs lfe and source of all hs great achevements. for when t becomes that. shunnng bad company and uncongenal envronment—lke study of obscene lterature and art—and by avodng lookng nto the eyes of others. a source of physcal pleasure. never makng t an end n tself. s t psychologcally possble for the human mnd to detach tself completely from ts normal feld of experence wthout frst anchorng tself n another and hgher one? It s a unversal characterstc of man that he seeks knshp wth somethng other than hmself. As n the case of a chld.SELF-INTROSPECTION THE HOLY PATH keep hmself busy and occuped n somethng useful or at least n repeatng the sacred Charged Names mentally. t turns nto a drug that anesthetzes the sprt and begns to defeat nature’s purpose of procreaton by encouragng the nventon and use of contraceptves. conservatvely cooked and n strct moderaton. f pursued steadfastly.123 Besdes. These are some of the helpng factors whch. He wll understand that nature’s purpose n ths nstnct s to preserve the race and wll channel t so as to fulfll that purpose. and n strctly takng vegetaran det.

The result s not the enhancement of conscousness but ts numbng and atrophy.124 Contnence s a vrtue to be observed for success n all the spheres of lfe. A normal temperate marred lfe as enjoned by scrptures s. they stop such a course. word and deed. Lkewse to expect the sadhak to gve up hs socal and famly attachments wthout frst outgrowng them by dscoverng somethng greater and larger. not detachment but ndfference. no bar to sprtualty. It conssts of restrant n thought. marred lfe s no bar to sprtualty f led n accordance wth the scrptures.125 The Masters do lead an deal marred lfe and when they take up such a role. To cultvate chastty s an uphll task that requres a long-drawn struggle through lfe—somethng very strenuous ndeed. as n each case the poson s njected nto the depths of the mnd and multples wth the accumulated mpurtes of countless ages.CHASTITY: BRAHMCHARYA THE HOLY PATH psychologcally. for the man who undertakes t as an enforced dscplne only succeeds n repressng hs natural desres. however. Fortunate are those who practce celbacy because they are n a far better poston to follow the Path Godwards than those who are wallowng n the mserable mre of self-ndulgence. So. be they mundane or sprtual. s to cut at the root of lfe. A clean and chaste lfe s a fertle sol wheren the Holy Seed of Sprtualty thrves the best. The partners n lfe are advsed n ther best sprtual nterests to observe chastty by 145 . It wll not brng progress but regresson.

as chastty s lfe and sexualty s death. how can there be lght?126 It would not be advsable to lve together as husband and wfe by the ntates unless they are legally marred.127 You wll apprecate that n close assocaton t s not possble to curb sensual desres and observe a lfe of contnence and self-restrant.129 Marred lfe s no bar to sprtualty. 146 . what do you thnk the people at large wll thnk of that?128 Procreaton s only one nsgnfcant aspect of marred lfe. If a man comes out of a tavern whle readng the Bble. But. f lved accordng to the ethcal code lad down n the scrptures. The young before marrage should be asked to lead chaste lves. they should have deal famly lfe flavored wth the dvne grace of the Master Power. but f all the ol s leaked away. whch n turn wll affect your sprtual progress. Ths s what the scrptures prescrbe. From the tme of concepton untl a chld s fed on mother’s mlk there should be absolutely no self-ndulgence.SELF-INTROSPECTION THE HOLY PATH leadng a moderate lfe by mutual cooperaton. Thus. The dear ones are not forbdden to marry or have homes. there would be a break of two or more years n sexual relatons. he s regarded as a chaste person. One learns by self-ntrospecton and careful lvng. A lamp burns splenddly when t has ol wthn. once concepton takes place. It amounts to adultery. If one has just two or three chldren on ths pattern. The check marks on the dary forms are essental for the people seekng mprovement gradually.

however. My best wshes are wth hm. The relatonshp between husband and wfe s sacred and nothng should be allowed to come n between. Your advce to make use of the soul was approprate. I hope she wll be helpng you n the matter. Your lovng patence and cooperaton wll help hm to awaken to the hgher expresson of lfe n due course. Wth your lovng help and cooperaton he wll be successful n ths and to some extent safeguard hs physcal health.132 147 . not only for hs sprtual and mental health.CHASTITY:HOLY PATH THE BRAHMCHARYA Just n a sweet lovng way nduce your wfe to prolong the perods of abstnence to acheve the hgher purpose of lfe and ultmately come up to the standard as prescrbed by the scrptures. you should contnue to meet wth your oblgatons n as detached a manner as s possble. he cannot stop all at once. but also to hs physcal health. If. The body s the temple of God and should be made a fttng nstrument to manfest the God n man and not be degraded to the practce of sensual pleasure.131 Chastty s lfe and sexualty s death. he should n hs own nterests try to practce more self restrant. vgor and energy to them. Whle I sympathze wth you n your present stuaton wth your husband.130 You should contnue to meet wth your oblgatons towards your husband n as detached a manner as s possble. You should nform hm on your own behalf n a lovng manner that the vtal flud whch he loses each tme s extremely harmful. A chaste lfe n husband and wfe s a source of health.


Unfortunately, very few people have the rght understandng as to the mportance of mantanng the chastty of lfe. It s because man s not chaste that he s under the domnaton of other vces such as anger, greed and attachment. If he were to control hs sensual appette, the other vces would gradually drop away. So chastty s the key not only to the sprtual lfe but also to success n every other feld of endeavor. The pty of t s that the very people who could help ther fellow man, such as doctors and the clergy, are themselves n the grp of sexualty and are hardly lkely to recommend the practce of that whch they themselves are a prey to.133 If you always thnk of the body, naturally you wll thnk of the opposte sex. Chrst sad that husbands should love ther wves as Chrst loved the Church. Even husbands and wves should not thnk of one another as a man and a woman. They may have one duty of begettng chldren but that s not everythng. It s manly to have a companon n lfe for the purpose that both of them should reach God.134 Semen s the essence of our body. It s the drvng force, a vtal flud. The more of t we have n our body, the more healthy we wll be. One who practces celbacy s great and courageous enough to face hundreds of people sngle-handed. If such a man has sprtual understandng, he s a great soul ndeed. Those who are defcent n ths essental vrtue are ncapable of any worthwhle progress. In the Shastras (Hndu scrptures) t s stated that to waste even



a drop of semen s equal to death and to conserve t s lfe. Guru Nanak has also sad: “Whosoever loses semen, loses everythng.”135 Q. Does loss of life fluid in sleep retard progress? A. It does affect sprtual progress. You should avod lookng nto the eyes of the other sex and resort to the Simran of charged names all along your vacant moments, or lovng remembrance of the Master, or lstenng to the holy Sound Current f t has become audble. Such a schedule wll be helpful for the eradcaton of carnal desres. Besdes, you should take your food much earler before retrng for sleep, so that t s well dgested. As also the hands, feet, and face, and also lower porton of the rectum, should be washed wth cold water before gong to sleep.136 Also, you should say some prayer before retrng and sweetly keep repeatng the sacred charged names and rememberng the Master. If you sleep n ths relaxed mood, no further dsturbances wll overcome you n ths way, wth Hs grace and protecton. Thoughts create mpressons n the mnd, whch seek release n sleep when the attenton slps down nto the body. These should be recorded on the dary forms.137 After all, we have to commune wth the Truth whch s already wthn us. For becomng a Satsang (one who s lnked wth the Truth) you have to cease to be a mansangi (one who s lnked wth the senses). So we have to do away wth our assocaton wth sensual pleasures to obtan the ultmate Truth. 138 Who can rse above body conscousness? One who



s unatttached and s not engrossed n sensual pleasures can do t. Only such a person can easly tap nsde. Ethcal and chaste lfe s, therefore, very essental. Even f the Master by hs own grace lfts someone whose lfe s not pure, above body conscousness, the latter wll not be able to wthstand t. It s crystal clear that there are two man obstacles n the way: passonate desres and anger. To lead a chaste lfe s not enough. We have to overcome all desres. In anger the soul flows out. Self-ndulgence and anger lead to varous other vces. Unless these two enemes are dscplned frst, others—greed, attachment and egotsm—cannot be controlled. One who succeeds n conquerng all these fve enemes s free from sufferng. The senses derve ther power from the mnd and the mnd from the soul. If our attenton s concentrated at the seat of the soul, the senses become powerless.139 It s only an alert and conscous person who can cultvate chastty and can attan hgher conscousness. By practcng chastty one gradually rses nto cosmc conscousness. When conscousness dawns wthn, one s not troubled by the sensual theves—we are beng robbed by the fve deadly passons. In the absence of chastty and forgveness, a thck wall of darkness comes over the soul and we are not our own. Chrst has descrbed ths state as “death of the soul.” What s death of the soul? It s the bedmmng of the Lght-conscousness n us. Attachment to materal comforts lowers our conscousness. Conscousness ncreases wth ncreasng awareness. Where does



ths awareness come from? It comes by cultvatng compasson and chastty. See how mportant these vrtues are, but we do not pay attenton to them. We have already been blessed wth hs grace and also wth the captal of holy Naam. Is t not our duty then to safeguard our captal? We should keep hs commandments nstead of dong mere lp-servce to hm.140 One who has found a Master, but has not become hs mouthpece (Gurumukh), has not yet freed hmself from lusts of the flesh. After havng found a Master, one must develop receptvty towards hm. Who s a Gurumukh? One who has no wsh of hs own and lves n the wll of the Master. Such a person s automatcally releved of all sorts of passons. As the Master s an embodment of chastty, chastty radates from Hm and penetrates nto the dscple the moment he thnks of Hm. He s full of compasson and forgves all. Only a Gurumukh can escape from all knds of ndulgences snce he abdes n the Word of the Master.141 Be true to Hm Who s dwellng wthn you. If you practce the two vrtues—chastty and forgveness— you wll fnd that, wthout much effort, you wll attan hgher conscousness, complete awakenng and a perfect peace of mnd. Thus, you wll begn to radate peace, harmony and tranqulty to those around you.142 Who are we? We have the God n us. We are all mcrogods. It s only because of our (soul’s) outflow at the plane of the mnd and senses that we have become



degenerated. If we wthdraw from sensual pleasures and dvert our attenton towards our controllng power, we would surely become ts mouth-pece.143 You may go on medtatng all through your lfe, but unless you practce chastty and forgveness, t wll not bear any frut.144 Chastty and forgveness are the two basc and noble vrtues of all. If we acqure these vrtues, we wll be successful n our medtaton.145 Now let us lsten to what Sant Kabr has to say about purty of lfe: “When chastty and forgveness sprout n one’s heart, the nvsble Lord becomes vsble. Wthout chastty one cannot reach Hm. Empty words are of no aval.”146 From ths day forth, we should resolve to lead a pous and dscplned lfe. We should have regular self-ntrospecton by keepng a dary. You have just to become chaste, and you wll fnd that you have developed supernatural powers of percepton and foreknowledge of world events. And f such a chaste lfe s dyed n the color of sprtualty, then the great capabltes of a person can well be magned. As such, purty of heart and chaste lfe are the man prerequstes of sprtual progress.147 Even f the person s able to fnd a perfect Sant who can gve the dscple a frst-hand sprtual experence, progress on the sprtual way s mpossble unless we practce chastty and forgveness. We should, therefore, forget the past and start leadng a clean lfe from now on.148 A celbate can reach hs real Goal wthout makng much effort. One who practces both forgveness and chastty has



nothng to worry about and wll realze God.149 Chastty s the man source of all vrtues. It s rare to come across a really chaste person. Nearness to such a pure soul produces a soothng effect, and even hs reflecton causes an awakenng. It s not an exaggeraton. By vrtue of ethcal lfe, the body of a celbate s charged wth the dvne grace, tranqulty and fragrance. Chastty s thus a great blessng. “Chastty brngs all the treasures of the three worlds (physcal, astral and causal).”150 As you thnk, so you become. If your mnd constantly dwells on a chaste person, you wll unconscously attract and mbbe chastty.151 Desre s the root cause of all our dsturbances and sufferng. You wll become desreless by regularly lstenng to the holy Sound Current for some tme. It s consdered the tred panacea for that. It s the mergence of the soul n the Holy Shabd whch grants such neffable blss and harmony that the roots of desre are crppled for good.152

Love for All


OVE IS THE panacea for most of the lls of the world. It s the core of all other vrtues. Where there s love, there s peace. Love, and all the blessngs shall be added unto thee, s the central dea of the teachngs of Chrst. The entre edfce of Chrstanty s founded on the twn prncples of



“Love thy God wth all thy soul, wth all thy mnd and wth all thy mght,” and “Love thy neghbor as thyself.” God s love and so s the human soul, beng a spark from the same essence. St. John says: “He that loveth not, knoweth not God; for God s love,” and, “He who loveth God loveth hs brothers also.” Guru Gobnd Sngh lkewse lad emphass on the prme need of love: “Verly I say unto thee that God reveals Hmself only to those who love.”154 Lovng and selfless servce to humanty s the corner-stone of all relgous phlosophes, and no man can make any progress on the sprtual path wthout cultvatng love wthn hm. The seed of sprtualty, that the Master so lovngly sows n the ard sol of our hearts, has to be nurtured wth the waters of love, f quck results are desred. We must transform the desert of our heart nto a vertable garden of love full of lovely blossoms and luscous fruts. From our heart should sprng an eternal fountan of love, so that whosoever comes n contact wth t s drenched wth love to the very core of hs heart.155 How can love be created? Frst, a desre s created wthn by hearng about t—and then, by seeng a perfect Master. Masters are overflowng cups of the ntoxcated love of God, so by just seeng them the love starts awakenng n us too. However, f they also gve the connecton wth the Lord wthn, then one can be assured that he s on the True Path back to God.156 One can accept prde as beng the bass of all sns,



for t turns nto I-hood.157 False prde of worldly possesson or pelf, assumed superorty because of sprtual knowledge or ntellectual attanments, vanty of earthly thngs and status may turn astray the mnd of the sprtual asprant, yet n course of tme all these vansh nto thn ar. On the other hand, a heart full of reverental humlty s a ft receptacle for Hs Grace, a receptacle whch when flled to overflowng runneth over on ts own to others. For a humble person no sacrfce s too great n the larger nterests of sprtual development, whereas a proud person would endlessly awat and even mss the chance when offered. Tme and tde wat for no man. Human brth s a prceless asset granted by Provdence n the ascendng scale of evoluton, and ts hghest object s sprtual perfecton, for whch all of us are here. Fortunate are those who are spotted, sngled out and ntated nto the Mysteres of the Beyond, and are lnked wth the Dvne attrbutes of Holy Lght and Celestal Sound. It s now up to us to “make hay whle the sun shnes.”158 Love s nnate n our soul. It radates and should come n contact wth the Overself, called God or Paramatma. Instead of contactng our soul wth God, we have contacted t wth ensouled bodes, and ths s called attachment. Love s that whch overflows wthn and you forget yourself. Ths s a crteron to dfferentate love from attachment. 159 If love keeps you n the body, attached to the body, that s not love, but s called attachment. Ths s the very fne dfference between the two.160



Love one another for the sake of the Master. If you love for the sake of the man concerned, ths wll stand n the way of your love for the Master.161 So love God and, as God resdes n every heart, love all for the sake of the soul and the Controllng Power that keeps the soul n the body, not the body tself. Then you are saved. If you serve others from the same level, then that s the servce of God.162 One lesson that we can derve from ths s that f we are devoted to God or to the God-n-man, then we must love each other. Ths s but natural. But any love whch s colored wth your personal nterest or selfsh motves makes you narrow-mnded. You would lke that the person whom you love should be loved by you and nobody else. But f you have true love for God, then naturally all who love God wll be loved by you. Ths s the vast dfference between the two.163 So the dfference between true love and lust s that true love cannot be broken even after leavng the body. Ths love s developed n the body but absorbed n the soul, not n the body and ts envronments. So ths s called true love or charty. The other s called lust or attachment and there s a vast dfference between the two. Love of God makes us free, makes us all joy, all happness, all blss. Lust or attachment enslaves us, t makes us very narrow-mnded. In the worldly way, f you love somebody, you wll be envous f another person shares that love, but those who love God wll also be loved by you, because they love God. So the love of God gves you love for all the


That love gves you bondage and slavery. It s what 157 . He who has not mastered ts secret can never hope to be receved n the court of the Lord. 166 Trustworthness and tolerance brng lovng cooperaton.167 There s only one remedy for all dscord and nharmony and that s Love.THE HOLY PATH LOVE FOR ALL world over. rejectng other thngs. close-fsted. so long as we love God and our fellow-men. It does not matter to what fath one belongs. Perfecton comes slowly and requres the hand of tme. shall. as two added to two make four. for our passport to the Kngdom of God s the love we have n our hearts. If we are students of psychology or metaphyscs and are well versed n the laws of mnd. and the result s one lves for God.164 To meet wth your own wshes s no love. He who understands Love and ts true nature. the other lves for the world. Humlty would mean servce to be done n a humble way for the sake of servce regardless of the poston or even recognton. It s the begnnng and the end of Sprtualty. and selfless efforts bless the chld-dscple wth reverent humlty whch s the most helpful factor on the Holy Path. Love of the outsde thngs wll only make you narrow-mnded. and who lves and moves by ts lght. we are outsde the Kngdom of God. n the true sense of the word. we dscover that we are far from beng perfect.168 Whle we are walkng on the path of rghteousness. attan the Lord. 165 Love s a negaton of selfshness and wll only pck up good n another. and lack love and compasson for our fellowmen.

a matter between soul and God. therefore.169 We have been put on the way to God because of our love for God.170 Learn ye. and wth all our mnd. therefore. and wth all our strength. to love all creatures as yourself. Relgon s. and all other forms of worshp and relgous observatons are n van unless we enthrone Dvne love n our hearts. That s Hs Law. Lve n and for the love of all and the Lord of Love shall reward you manfold n return for the sake of hs own Dvne Love.171 158 . but heaven s a state of conscousness n ths lfe. eternal and mmutable. and love our neghbor as ourselves.SELF-INTROSPECTION THE HOLY PATH we are that opens the door of our soul to God and makes us Hs channel of blessng to help others. For the Kngdom of God s a state of conscousness wheren we worshp God wth all our heart. we are already ctzens of the heaven to come n the hereafter. Some people hope for a heaven n far dstant skes. It s the temple of the heart n whch we always keep the Lght of Truth and Love burnng. Try to cultvate a lovng and a lvng fath n Hs Goodness and nothng shall stand n your way on the Path. If we aspre to lve and love dvnely.

meat juces. “The body s the temple of the lvng God” and t must therefore be kept scrupulously clean. We cannot have roses f we sow thstles. butter. 159 .THE HOLY PATH DIET W Diet HAT WE EAT goes to consttute the body and the mnd. s essental for all asprants for Truth. cream.172 The observance of strct detary regulatons s very essental for steady progress on the holy Path and any transgresson s lable to affect your progress. cheese. The above prohbtons apply equally to all knds of alcoholc drnks. eggs both fertle and unfertle. We must therefore avod meat. A strctly vegetaran det consstng of vegetables and fruts. Any prospectve canddate for Intaton should therefore try the vegetaran det for at least three to sx months. to ensure that he or she can adhere to t when put on the Path. Every acton has a reacton and flesheatng nvolves contractng fresh Karmas and thus helps to keep the nexorable Karmc wheel n moton. or anythng contanng any of these ngredents n any form or n any degree. fowl. “Sound mnd n a sound body” s a well-known aphorsm. both fresh and dred. opates and narcotc drugs. ntoxcants. for we have to reap what we sow. cereals. etc. We can have nether one nor the other wth unwholesome det. dary products lke mlk. fsh. yogurt. as they tend to dull our conscousness and make us morbd.

a strct vegetaran det wth no spces. So a smple det. and enjoy untl we are no longer capable of enjoyng anythng. all wsdom and blss. the more concentraton you wll have.175 Let half of the stomach be full wth food. as I have sad before. 160 .173 These are very small thngs but they have much effect. “All rght. Eat only as much as you need. then you eat hm up. and enjoy. but n fact the enjoyments are enjoyng us. wthout any sympathy for me!” Lord Vshnu sad. The more your stomach s clear. s eternal. so that dgeston wll not be dffcult. whether n medtaton. f anyone eats you beyond hs needs. and leave the table stll a lttle hungry. respectvely] and complaned. If your stomach s upset. Vshnu. Then the enjoyments start enjoyng us. These are the thngs to be followed whch wll make you actve n all your affars. Sustaner and Destroyer. and Shva: the Creator. If t s all wsdom and full of blss. The god of food once went to Lord Vshnu [part of the trune Lord of Creaton: Brahma.SELF-INTROSPECTION THE HOLY PATH These rules should never be volated even for the consderaton of guests. one fourth wth water and let one fourth reman vacant.” Just thnk. should be adhered to. “The people are eatng me up brutally. physcal work or anythng else. We enjoy. what s the cause of all dsease? Indgeston.174 The soul. then how s t possble for t to have any unhappness n ths world? For how long wll t enjoy the outer tastes? We thnk that we are enjoyng the enjoyments.

If you eat too much too often your stomach wll revolt. Two meals a day are enough.181 161 . So to help you n your medtatons. though you may have a lttle breakfast n the mornng. Eat when you really feel hungry. that abstnence from all knds of meat det and sprtous lquors helps us on the sprtual Path. You can mprove by gradual adaptaton and moderaton. Gve some rest to your poor stomach.178 Eatng habts can be corrected by careful lvng. If you put more food n t than can be dgested. t s enough that we avod them. No over-feedng should be ndulged n.179 It s very necessary to dstngush clearly the ends from the means. not everytme puttng n somethng.THE HOLY PATH DIET then naturally you cannot st. It takes at least four to fve hours to dgest anythng. the stomach should be set. Once we know.176 If your food s regularzed you wll rse up punctually n the mornng. To lay too much stress on the means s lkely to make us gradually forget our objectve and to become fosslzed. 177 Let the stomach reman partly empty.180 You should be careful for your health as t s equally mportant to be ft and healthy for meetng wth your mundane and sprtual oblgatons. for example. Physcal body must not be dened adequate nourshment. Eat as much as you can dgest. But to take t as an end n tself s to mss the goal. you cannot concentrate. Sometmes the Masters say that those who would lke to progress more should have only one meal a day. naturally the thngs whch are not dgested wll create dsease.

possessveness.183 All prohbted foods and drnks should be scrupulously eschewed. just as you have swtched over. be very cautous n ther food artcles. worldly ambtons.SELF-INTROSPECTION THE HOLY PATH Your dog should not be fed on meat as t wll contract Karmc debt for you. on the contrary. even then the mnd does not leave off ts base habts. as none of these can lengthen the scheduled lfespan nor are. especally when they have to dne at frends’. but does not necessarly result n better tempers. It s so smple to nqure humbly and dscreetly beforehand.” Alongsde such essental and postve ads. and tell your frends that the prohbted food artcles are not allowed by your Sprtual Doctor. “If you leave hearth and home and retre to a secluded place and lve on pure vegetaran det. It s certanly a wrong noton that flesh or eggs gve extra vgour or strength.182 The ntates should. lust or greed. n fact. as a matter of prncple. conducve to nourshment. that wll help a good deal n havng normal lfe. even n the face of medcal advce. controlled sex lfe or detachment from gross thoughts. whch s so very necessary for self-realzaton and God-realzaton. Kabr says. we must relgously devote regular tme to the sprtual practces of contactng the Lght and Sound so as to cut down the ramfcatons of mnd. these thngs flare up the carnal appettes whch n the long run result n gross dsspaton of energy.184 If one adheres to a strct vegetaran det. desres and actons.185 162 . It can lve on vegetaran det all rght.

You may please note that sprtualty s the scence of the soul. You wll recall that the observance of a strct det by avodng all flesh food.) for producng hallucnatons. for attanng a refned state of mnd. Marjuana. ntoxcants and opates. etc. You can well understand the vast dfference between havng a conscous and wde-awake approach for proceedng wthn and that whch makes recourse to these outer ads whch are no less than opates creatng sensatonal vbratons. s a basc essental for nner sprtual progress. and for the achevement of (nner) conscousness. The drugs are equally harmful. We have to develop conscousness. the dvne attrbute of soul. The way back to God as offered by the Masters s one of developng nner conscousness wth the ad of Holy Naam (the Word). are certanly a mockery for the dvne grace.186 Do those who take drugs such as LSD and have certain experiences—are they valid experiences? 163 .THE DRUGS HOLY PATH I Drugs T IS AMUSING to note about the Utopates (LSD. and should be avoded. and the soul s a conscous entty n the body. All suchlke outer ads resultng n temporary hallucnatons. You are advsed to convey ths pece of rght understandng to all the dear ones who are on the Holy Path and to others who seek your counsel n ths behalf. nner and outer pety and chastty are very much needed. as stated by you. whch dull the bran and cloud the mnd wth vague feelngs of dstrust and confuson.

191 Servce s consdered an ornament to a beautful person that adorns and elevates hs or her 164 . no. you follow me? The conscousness s lessened. the other lmbs can have no rest. t s stll more death to the soul.188 Drugs. Man’s conscousness s more. You should please leave off all such drugs and learn to lve wthout ther use. “Servce before self” should therefore be our motto n lfe. they are hallucnatons. If you use suchlke thngs your conscousness s affected.187 I apprecate your knd sentments for your frends when you wsh them to progress sprtually. That’s the death of the soul.SELF-INTROSPECTION THE HOLY PATH No. It s deteroraton. opates and ntoxcants should not be partaken as these wll not only affect your health adversely but shall be detrmental for your sprtual progress. That s all ths ntoxcaton starts.190 N Selfless Service: Physical ISHKAM SEVA or Selfless Servce to all lvng creatures n sorrow and dstress: If one lmb of the body s n torture. Defntely gong down to beastlhood. Even a snake s conscous but there are dfferent degrees. Sprtualty s a research nto the realms of realty—the conscousness.189 It s the result of druggng whch has resulted n ths setback when you are to suffer from serous pans. The socalled sprtual experences had under the spell of drugs are msleadng. You wll have to go to the lower planes. naturally they wll have to go to the lower planes. and are rather lkely to affect your nner progress.

It s the manfestaton of love and goodness. The secret of selfless servce s to deny a reward or recognton of any type. no 165 . The clmax of selfless servce s the annhlaton of the ego. It should not be a source of prde or fake ego whch defntely become stumblng mpedments and hurdles on the Path Dvne.SELFLESS SERVICE: PHYSICAL THE HOLY PATH soul to become a clean vessel for Hs grace. consderng oneself to be a humble servant of the Lord/Master. A humble person knows best how to serve the holy cause. Servce of any type granted at the Holy Feet of the Master s benefcal and should be chershed as whatever one does must brng ts frut n accordance wth the Law of Karma. provded t s undertaken wthout ego or vanty.193 Selfless servce s a great vrtue and accordngly means some extra labor and sacrfce. entrusted wth certan dutes to be carred out through hm or her and deemng t to be a fortune of the hghest order.194 The lttle self or ego wthn has to be elmnated by dssolvng t nto servce of humanty. yet the meda of love are blessed wth the superb Dvne ntoxcaton whch s of supreme magntude. For all are chldren of one God. under the protectve gudance of the Lvng Master. Love knows servce and sacrfce. and on the contrary consder one’s self as a humble nstrument n the Dvne hands whch are the sustaners and protectors of all. Mnd and body become sanctfed through selfless servce.192 Selfless Servce for the Holy Cause of the Master should serve as a beacon lght for nner progress. All credt goes to the Master.

The frst s 166 . kndness and love. You may have to face heavy odds. or n what nhbtons and lmtatons of one knd or another they mght be lvng. To serve the needy. and clean a person of all hs dross. wth love and humlty n a smlng.197 The more one serves slently. eager and sprtual mood.198 When you serve others. Ths helps to lberate the fner nstncts. If one s able to efface oneself for a hgher cause.196 Selfless servce s a great reward n tself. “Servce before self” strs and kndles embers of sympathy. The tougher the struggle. the brghter shnes the metal wthn. for none can be an sland unto hmself. and enttle hm to the hghest knowledge of dvnty. untl one has rsen to a great sprtual stature. and helps n overcomng the seemngly nsurmountable obstacles. sck and starvng. ths n tself provdes a sheld and a buckler to the true crusader.195 No one can be sad to have been born for hmself alone. towerng lke a beacon lght. you are servng Hm. sheddng rays of hope and encouragement to the lone and weary traveler.” s a well known adage. but all adverse wnds blow over. for t s an uphll task. more effectve than mere preachng. These vrtues have a great purfyng effect.199 Selfless servce s done n two ways. s also a sdelne. the more quckly does he earn the pleasure of the Master.SELF-INTROSPECTION THE HOLY PATH matter how and where stuated. shpwrecked on the stormy and strfe-rdden sea of lfe. “Pleasure tastes well after servce. unostentatously.

you serve the Dvne Cause.203 Pride. wll he ever sn? Furthermore. naked. for God s Love. for the needy. he wll hold heartfelt respect for hs Satguru’s words—Satguru’s words are the Satguru. Shall I see somebody n need. Every sweet word uttered or helpng hand extended to those n dstress goes a long way n purfyng the mnd and the body. But he who takes hs Guru as the ever-present Power of God wthn hm. and knows that Power has constant observaton over all hs thoughts and acton. only serve the Sadhu. It s a mockery.” or merely puttng one’s head on Hs feet s no servce. Certanly you do not and cannot take away the sckness or afflcton.202 If we come to a Satguru. sayng “Ram. or strength of intellect availeth nothing. we should do our very best to serve hm—do somethng toward earnng ths rare gft he gves. offerng cash. but surely you can help n assuagng the sufferngs by your kndly words and deeds. Ths knd of devoted servce wll acheve salvaton. poor fellow? The Masters have always been for the poor. You wll get nothng by gvng orders. or tryng to force the ssue. force. you can only receve by true servce 167 . A lovng heart s a ft receptacle for the Dvne Grace.200 If you attend a sck person or stand by an afflcted one. Ram.201 What does servce to Satguru mean? Mere lpservce. lves n awe of that.SELFLESS SERVICE: PHYSICAL THE HOLY PATH physcal servce. to console them. go and serve hm. hungry. to rase them up to the level of every man. If somebody s sck.

The very dea of dong good wll frst affect you and wll draw all good vbratons from the surroundng atmosphere. leads a lfe of contnence. among other thngs. you are conscous of an ever greater power of lovng.204 Servce done to sncere seekers of the dvne Path s of far greater value than any other servce. but one must push ahead wth the help of these purfyng processes. gvng. radates love to all others for the sake of God resdng n them. and always gvng. The prayers of others to whom you may have done good wll help you. the manfested God n man — the Word made flesh. The good thoughts of others wll swarm around you wth a benedcton. however. on the way to freedom as enjoned by the Master. All these qualtes are great ads n the Path and should be encouraged and cultvated by assduous practce by all means possble. and helpng the afflcted ones. gvng sweets to those engaged n extraordnarly arduous pursuts n naccessble places.SELF-INTROSPECTION THE HOLY PATH to the Master. rest content wth them alone. One should not. try to do no njury to anyone. do you fnd that you have less love n your heart? On the contrary.205 Insofar as you can. We never lose anythng when we gve. Be good to all and you wll be at peace wth yourself and be a radatng center of lovng grace around you. dstrbutons of alms to the really ndgent and the needy. and knows gvng. Helpful ways nclude. nursng the sck. but no one can be 168 . When you gve love.206 A true man s one who s truthful.

The meanng of true lfe s servce and sacrfce. Sometmes we gve for the reward that we wll get n heaven. n whch nobody’s blood s squeezed. The other rule s that your earnngs should be to mantan yourselves.208 Understand the meanng and the purpose of knowledge. selfless gvng s what s needed.210 Some part of your earnngs must be gven away for the good of others. beasts and brds. you wll begn to speed on your way back to God. At the very moment of gvng you feel a lttle joy wthn. So long as you want. n whch undue thngs have not been usurped by you. When you wll wsh others to be blessed. But whenever you gve. and share wth others.SELFLESS SERVICE: FINANCIAL THE HOLY PATH convnced of these thngs tll he has appled them n a practcal way. Hstory shows that one-tenth of ther ncome used to be gven away by the old Chrstans. Ths s not the way. don’t gve wth the hope that you wll have a return. n one sngle thought.209 S Selfless Service: Financial O THE GENERAL rule s to earn your own lvelhood honestly. s service to all creaton: men. drect. God sees what you are dong. That s the compensaton you get. our self expands. you wll reman strangers to the way of sprtualty. Gve for the sake of sharng wth others.207 So by sharng wth others. An ounce of practce s worth tons of theores. to be blessed yourselves and you expect others to mnster to you. frst and foremost. Hndus 169 . etc.

No fnancal servce would be too great for assstng such a noble cause. because t s He Who has gven brth to them n the nner way. you are pad for sx hours work and you have not put n sx hours for the job but have wasted half an hour.SELF-INTROSPECTION THE HOLY PATH and others. for then nstead of beng a source of lberaton. and you should not let anybody suffer.212 The noblest servce one can render n ths world s to help people tread on ther way to ther True Eternal Home. no mpostons. Suppose for example. As He loves us.211 But offerngs should be free and voluntary and should not be nspred by any thought of reward or be the outcome of mpostons from wthout. It has not been earned by you. He won’t let anybody suffer. one s lkely to go astray and become egocentrc and a slave to hs ll-gotten wealth and s unknowngly caught 170 . So whatever you have been pad for n that half hour s not yours. so should we love all. Ths has been the custom wth all Masters. You must share wth others. charty should not be msplaced but t should be gven to allevate the sufferngs of the dstressed n the world. no taxaton. they become the source of bondage.214 Unless the rches secured by far means are utlzed wsely and well. But t should always be lovng and spontaneous — no compulson.213 So the Guru wll love Hs dscples. Agan. even for half an hour or ten mnutes. Why? Because some part of our ncome mght be due to our not havng done our duty very honestly.

Although t looks so smple and easy at the outset. You wll apprecate that the Holy Names carry the Lfe Impulse of the Master. 215 So by gvng away. s not a dffcult task and carres a deep meanng. thus preparng the soul for the eventual nner journey on to the regons of blss and harmony.”216 PIRITUAL PRACTICES form an essental part n the sprtual asprant’s lfe and should.” The repetton of the Fve Sacred Charged Names.SPIRITUAL PRACTICES: MEDITATION THE HOLY PATH n the golden chans that keep hm n bondage. “All rght. At the end of the year. you wll see that money has been saved n some other way. set apart and pursued regularly and earnestly. for each such repast brngs n nourshment to the soul. by freedom from sckness or any other troubles that arse generally and whch nvolve expendture. conveyed at the tme of Holy Intaton. be fxed. therefore. therefore. It s lke purfy- S Spiritual Practices: Meditation 171 . you gve away one-tenth and at the end of the year just count. The very money you have gven has been saved where you had no sckness. you don’t lose. orally or mentally. Certan hours for medtaton should. whch works wonders n wthdrawng the sensory currents from the body level up to the eye-focus. and one s led wthn to the Dvne Lght whch dspels the Darkness of Ignorance. be a daly “must. Our Master used to say. to obtan profcency n t one needs extra love and forttude.

openng up new vstas of sublme glory and beattude. self ntrospecton helps n cuttng the branches and prunng all that s undesrable. how can God be manfested? Do you understand ths?218 He resdes wthn you. Daly medtatons clear the gross dross that one gets at the sensuous level. It s equally an mportant aspect of the sprtual practces and should not be gnored or lost sght of. then where do you go to fnd Hm? Frst wthn your own Self. When you have understood ths. f t does not rse above body conscousness. and he can certanly extend hs feld wth the Grace of the Master to any length he may lke. whle medtaton (sprtual practces) strkes at the very stem of the tree of worldly lfe. After ntaton. Why? Because our soul—that spark of the All Conscousness—s under the control of mnd and senses. In short. thereby forgettng ts true self.217 God s everywhere.SELF-INTROSPECTION THE HOLY PATH ng the receptve vessel every day for recevng the Dvne Grace. Wthdraw from outsde. The second mportant part of medtaton s lstenng to the Holy Sound Current. but He s not manfested everywhere. the Audble Lfe Stream comng from the rght sde. The body s the true Temple of God. then t can have the experence of the Overself. t s the dscple’s duty to enrch hs sprtual experences from day to day. It must just know tself. Wthdraw from the mnd 172 . and through ts sojourn n creaton has become the mage of the body and the mage of the world.

These are my spectacles. ntellect.221 To know our Self s not a matter of feelngs. to rse n Hm. But can I become separate from my body? Can I take my body off? It s a queston of how to rse above by self-analyss.219 The Master exhorts us to realze Hm n our souls. you come to know yourself. So God cannot be known by the senses. I can place t here. n whch the Lord makes Hs appearance. 220 Many do say that they are soul—a conscous entty—ndweller of the human form—but have they come to prove t and thereby know t n truth? Ths s my watch. When you know yourself. I can take them off and put them here. then lke knows the lke. and not before. Only then can t happen. losng all sense of the lttle ego n the lvng temples of our bodes. the tabernacle of the Holy Ghost. In these lvng temples we have to attune our souls wth God and lve n closer communon wth Hm. We have to recognze the Inner Man as the mage of God.SELFLESS SERVICE:PATH THE HOLY MEDITATION and outgong facultes and come up to the seat of the soul at the back of the eyes. your nner eye wll be opened to see God wthn you. whenever I wsh to. When you concentrate there. I can take off my clothes. The Kngdom of God s wthn us. or pranas—only soul can experence the Lord. and God realzaton s the next step. and ths can happen only after t has come to know tself. the physcal body as the temple of God. 173 . and who can gve a demonstraton of ths scentfc method? By the Guru’s grace.

So the Bread and Water of Lfe for the soul s the conscous contact wth God or the Overself. “Eat me and drnk me. All worldly nformaton and outer scences—the lbrares are full of them. well. all cold leaves you.223 All mperfectons wll leave you. of course. that s the Bread and Water of Lfe for the soul. It s bread and water for the ntellect to grow on. who we are. I would say. The more you come n contact wth and devour that Word.224 So put n more 174 . By seeng. By hearng the Sound Current you become the abode of all vrtues. That s why Chrst sad. but you must have bread to eat. It s really one of rsng above body conscousness by self-analyss to know. the more you wll be eatng of the Bread of Lfe. When we know our Self and come n contact wth all-conscous God. t s not bread to the soul. If our bran becomes full of them. you can determne the drecton n whch you have to go. the Lght and Sound wthn you.SELF-INTROSPECTION THE HOLY PATH emotons or drawng nferences. By hearng. your hunger cannot be appeased. your nner eye s opened to see where you are gong. By speakng about bread.” What to eat? He s Word made flesh.” Partaketh of t—He s the Bread of Lfe. He also says. just as when you st by a fre.222 These thngs are to be understood and then lved. “I am the Bread of Lfe. Whoever partaketh of t shall have everlastng lfe. Ths Bread of Lfe has come down from Heaven. practcally. Pty t s that we gve lttle tme to these thngs and only waste away our tme n trflng thngs.

taste and touch keep man attached to the outer world.CONCENTRATION OF SPIRIT CURRENT THE HOLY PATH tme. most necessary. ears. f sprt s made the object of concentraton—sprtual lfe nevtably follows and supreme blss s attaned. so that the sprt may progress to hgher regons. therefore. There s an unseen nerve that connects all these centers whch s called Sushumna Nari or Shah-rag. s the openng process. There are ten outgong facultes or Indryas: fve are the gross—eyes. one develops great mental powers. nose. If t dwells upon the ntellect. the sprt does not gan strength enough to go up. smell. It s through ths that the sprt current passes from the lowest regon to that of the hghest regon of Truth. It s the concentraton of ths sprt current whch plays the greatest part n the achevement. one gans strength. T Concentration of Spirit Current 175 .225 HE DEVELOPMENT of the elementary powers of sprt s. The concentraton of the sprt. In the same way. You wll have made the best use of your lfe. You wll be blessed. please. to your practces. Untl all outgong facultes are self-centered or nwardly focused. If t s appled to the physcal body. Develop love for God wthn you. audton. It would thus appear that t s the constant thought of these facultes whch externalzes man. then. tongue and skn through whch the fve others—the subtle Indryas—of sght.

The second source s that of the ears whch pull our attenton to outward sounds and remnd us of thngs n the objectve world. Through the eyes we gather n no less than 83 per cent of our mpressons from outsde. The three facultes of speech or taste. We must accumulate and preserve our energy. The remanng three per cent of the outward mpressons are receved through the nose and the rest of the sense organs. The Master tells us not to exhaust our energy. It s through these three man facultes that man remans constantly n touch wth the outer world and s ever engaged ether n recevng mpressons from wthout or mpressng others wth hs own thoughts. For the depersonalzaton of the soul. Unless the outgong facultes are controlled and the sprt s freed from the bondage of lfe. Through the ears we get 14 per cent of our outer mpressons. keeps the memory of the outward world always fresh. The energy of the mnd s thus draned away. t cannot rse above body conscousness. so that we may be able to rend asunder the varous sheaths of matter whch encase the self wthn us.SELF-INTROSPECTION THE HOLY PATH We constantly thnk of the world through three man sources. The sprt or soul s attached to the objectve world outsde on account of objectve mpressons. through taste and speech. Frst. we have the eyes that vsualze the outward phenomena and brng them wthn the mental gaze. The thrd source s that of the tongue (palate) whch. leavng one bankrupt. sght and audton cause a constant outflow of energy through ther respectve sense organs. t s necessary to 176 .

for the two are nseparable. that of speech.. The facultes of these organs get enhanced and become powerful f one were to restrct ther outward flow.227 USES OF THE THREE RESTRAINTS AND THEIR PROCESS: The three restrants are to be exercsed by tranng the facultes to work nwards. and you have to fx your nner gaze on t. The agency of lps and tongue s not needed. Where there s the Word—Holy Naam—there s lght. you see your own lght nsde. etc. The frst restrant.CONCENTRATION OF SPIRIT CURRENT THE HOLY PATH channelze our energy nwards and upwards through the processes of nverson and self-analyss. The second restrant refers to the faculty of sght. whch open out n full effulgence. are at work n the physcal frame whle one s n a wakeful state and they work lkewse n the astral plane when one s n a dream state. and conssts n contemplaton of the sprtual patterns wthn. where there s sound. The lght patterns are of fve knds correspondng to the fve dfferent knds of 177 . conssts n dong Smran or the constant repetton of the Names of the Lord wth the tongue of thought. When you fx your nner gaze just mdway between and behnd the two eye-brows (the seat of the soul n man). That lght s yours and s already there. there s refulgence. eyes and ears. It s then that one gans strength to fathom the subjectve world.226 These organs of tongue. for wthout the quckenng lfe-mpulse of the soul they le dormant.

follow of themselves one after the other. The frst.229 These three restrants help n concentraton to the hghest degree. whch are seen and heard as the sprt ascends upwards nto the fve dfferent planes. It has to be contnued tll the goal s reached. Smran. The Monduk Upanshad speaks of these as the “fve fres n the head. Ths also keeps remndng us of the hghest deal set up before man. to the source from whence the lfe-current or Sound Prncple of the Holy Naam or the eternal song emanates. whch s self-knowledge and Godknowledge. The second process—Dhyan—also helps n concentraton and fastens the soul nsde. The last process—Bhajan or lstenng to the sprtual musc n man—carres the soul nto the beyond. Dhyan and Bhajan.SELF-INTROSPECTION THE HOLY PATH sounds. The second and thrd.”228 It does not mean that we are to neglect the use of these organs n relaton to the outer world. brngs back the mnd from outsde and wthdraws the sprt from the body to the seat of the soul n the body. Smran of the charged words gven by the Master. Ths s frst snkng from the crcumference of our beng to the center of our beng. The tranng s meant to make the mnd self-centered and prevent ts stuff from needlessly flowng outsde. forms the bass of sprtual pursut.230 178 . The frst process. But these are to be so traned that they may become postve ads n the way of sprtual development. thus conveyng a twofold beneft.

THE HOLY PATH At Sawan Ashram n Inda 179 .

THE HOLY PATH Krpal Sngh (1894-1974) 180 .


We cannot live without its shelter even for a moment. The night of earthly life is nearing its end. He who knows how to die while living drinks Amrit. which is the Bread of Life. the true study is the study of Naam. My Master. Very great and all powerful is the Naam. please do hurry before it is too late. Verily. the Word. Baba Sawan Singh. the Water of Life. Time and tide wait for no man. how can they cross when dead? Hari Naam is the essence of all religions. learn to die while living at the feet of a living Master. thou art engaged in fruitless and bewildering things of life.THE HOLY PATH Oh man! Thou hast come into the world to make a profitable business of dealing with the merchandise of Naam which never fails. controlling us in the body. Without that. there is no life. instilled in me that we do really live when we are in contact with Naam. Therefore. which can be given by one who is Word made flesh living on earth. July 17. But alas. which gives everlasting life. Those who do not reach the shore now. verily. 1970 182 . All religions are deeply rooted in the Naam.

or hs mood wll change. st n medtaton at once.THE IMPORTANCE OF MEDITATION THE HOLY PATH Medtaton The Importance of Meditation W HENEVER THE MIND has clear understandng and s nclned toward God. your whole exstence wll be changed. Each one of you has had an experence of that Holy Lght.1 The Lght of lfe s n you. do not wat even a few hours. The Lght of Lfe must be made manfest n exstence. when mnd and soul are one. and relgon s the expresson of Dvnty already exstng n man. The whole creaton came nto beng by the same Lght. eternally the same and peerless. then quckly st down for medtaton—do not wat for tomorrow. All are Dvne n nature. Who knows what wll happen n the next mnute? Such an deal mood s rare and valuable. Be ye a wtness to the Lght of Lfe. for the same Lght shneth everywhere and there s no place where t s not. Once you dscover ths Lght and learn to lve by t. Love wll 183 . not only wthn yourself but n others as well. and that very Lght s shnng n every heart. ndeed you lve by that very Lght whether you realze t or not. and agan he wll cheat you out of the beneft. It s uncreated and shadowless. there should be no delayng to take advantage. Now you must lve n constant contact wth the Holy Lght. No matter what you are dong.

the vctory shall be yours. Sprt comes to ts own. rushes headlong toward the ocean of lfe whch s ts perennal source. Love. Ths s not somethng mpossble. You have to rse above body-conscousness. You have to be reborn nto the Kngdom of God. A true Chrstan ought to take up hs Cross daly. and merges theren. but t s the very acme of all human endeavors. The Cross represents the physcal body standng wth outstretched arms. s both the means and the goal of lfe. transmutng all dross nto sterlng gold. lke a tumultuous mountan stream.3 184 . Love. you must know. and the Dvnty wll then flow through you. Learn to make the most of the means gven to you. and t wll burst forth from the very pores of your body.THE HOLY PATH MEDITATION permeate your very beng. losng ts separate dentty. We have to make the most of the materal rament and the materal world gven to us. In ths world of matter one has of necessty to deal wth matter. Matter s the ladder by whch means the sprt has to rse above body-conscousness and move nto the realm beyond—the realm of Sprtualty—ts natve habtat. It serves a great purpose n the Dvne Plan of Evoluton.2 Smran and Dhyan (medtaton) flood the sprt wth the waters of lfe. and surely as day follows nght. beyond tme and space. The dscple must know how to de daly so as to be able to enjoy lfe eternal. Try to become a channel for the Dvne. rses n ts latent Godhood and. Lght and Lfe are but dfferent facets of the One Dvnty.

the sweeter taste wll render others nspd. contans n Hmself the powers of all the gods and goddesses. “Stop where you are! Look at your condton!” It s all through the lack of medtaton. When that sweetness comes.4 Be the worshpper of the Lvng Lght—become a slave to t. and as such.8 Lsten! Open your ears and lsten! He who has made hs medtaton has made everythng. no amount of speech or acton wll acheve success on the sprtual path. this other flavor is not to the liking.6 The cause of all our dstress can be traced to the fact that we have not been drenched n the true color of Naam. for everythng s changeable. and has not derved ntoxcaton from beng drenched n the color of Naam. Naturally. If we start to enjoy nner sweetness .THE IMPORTANCE OF MEDITATION THE HOLY PATH A True Master s not a mere human beng. The one lesson that such a Master teaches hs dscples s to medtate always upon the Lord. These outer attractons are makng t extremely dffcult for the mnd to wthdraw and go nward. Even a lttle ntoxcaton derved from steady daly practce wll start to erase the taste for outer pleasures. but has become One wth God. and never forget Hm. and the only cure s to jon the soul back to the Lord. Remember ths fact.7 But f the soul does not learn to leave the body at wll. He whose medtaton s not made wll enjoy no meanng n hs 185 . . the Creator of everythng. for t s clear and smple. Do not attach yourself to anythng else. . He s vertably the Word made flesh and blood.5 The Masters say.

Whatever he does wll be performed rghteously.11 Learn how to leave the body at wll and transcend 186 . The reason behnd your falure s that you have not truly loved your Master. Wthout gvng up the mnd. There s great purpose behnd ths emphass on the mportance of medtaton. If your daly lfe s not under control. release the soul from mnd and senses. You can try by feelngs. physcally and fnancally. Bhajan and Smran are food for the soul—do not gve food to the body wthout frst gvng food to the soul.THE HOLY PATH MEDITATION lfe’s achevements. He who becomes the conscous co-worker of the Dvne plan wll fnd that hs rghteous lfe s made. When can one see oneself or the soul n ts natve clarty? Control the senses. there s no success. or by lp-servce.9 When wll you actually experence the fact that you and He are not separate and not dfferent? When you separate yourself from matter by self-analyss. or through nferences. There s no one who has sacrfced hs mnd to the Guru. try to brng t n control. stll the mnd and ntellect: then the soul s seen n all ts glory.10 Do your Bhajan and Smran. He who knows hmself and knows he s the mouthpece of God—that God s workng through hm—he s free from lluson. Great power arses from such a condton. or gve more tme to medtaton and you wll be able to gan control qucker. but have merely made a show n varous ways. but both are subject to error—seeng s above all. he wll not be able to act otherwse.

by travelng frequently n the hgher regons and returnng to the earth at wll. we wll know how to leave the body. and theren an all-round development of the soul s granted. do your medtaton for wthout t you cannot be free.12 The Masters come. Go nto the folds of the holy books and see what s gven there. so much so that all other thngs are forgotten.15 Maulana Rum says that compared to the vastness of the worlds wthn. ts mystery wll be revealed. and when death comes there wll be no pan and no fear. If so. and shout to the world. we wll beneft n two ways.14 The meanng of medtaton s to concentrate or medtate upon one thng. as we have learned to do so daly. ths world s not even the extent of an atom. lft up ther hands. as that s the central pvot around whch the whole sacred teachng revolves. and we wll develop an unwaverng convcton about the true lfe. It s no use watng for death to dscover the facts of lfe. Frst see what s n your own home.THE IMPORTANCE OF MEDITATION THE HOLY PATH nto the upper regons. The same knowledge that I am gvng you s gven 187 . What a magnfcent abundance of lfe there s wthn us!16 A lttle knowledge s dangerous. Secondly. the physcal house. Frst. Be regularly and lovngly devoted to your holy medtatons. the fear of our unknown destnaton wll vansh.”13 The precous moments of earth-lfe spent n sprtual practces count credtably toward one’s eventual emancpaton from the Wheel. “Oh brothers.

t s strongly attached to all the falseness of the world. for at present. whether the dol s of stone or paper. t clngs to the external thngs. The dol worshp. how can t transcend the body? If t does not transcend the body. What s the use of wanderng outsde? A travel of one nch wthn s better than a trp around the globe. but the Path les wthn. In ts outward (tendences) t dsspates tself. although t s to ts advantage. and gans n power only when t goes wthn.18 EOPLE shrk gong wthn.THE HOLY PATH MEDITATION theren.17 The gem of knowledge s that Sound whch reverberates.19 The world s a mere nothng—a place full of lluson and wrongdong—valueless wth no vrtue. On account of bad habt. and t smply has to turn and face the truth to become attached to somethng hgher. What s there here that can hold any real value for ether the soul or the mnd? Make t understand these realtes. but for the need of a self-realzed man we do not understand what s wrtten. The mnd. yet we search for t wthout. “Everythng s n ths house. how can t realze P The Change of Direction 188 .” The untold treasure of Dvnty les hdden wthn. s the nventon of mnd. If the soul does not leave the senses. Whosoever searches outwardly wll lose hmself n lluson. does not wsh to be mprsoned. a place where the darkest deeds are carred out. however. Nothng s outsde. and whosoever enters nsde wll fnd t. It s dffcult. no doubt. and so all our efforts go n van.

t s no nsgnfcant thng. then the mnd ceases generatng thoughts and s runnng wthn nstead of outsde. some are caught n the nets of ego and prde. Lke a magstrate. The ndvdual then s necessarly unaffected by external crcumstances or changes.20 So long as the heart s the focus. almost wrestlerlke. hs thoughts are wse. only defeat. When the focus of attenton has been rased to the eyes. stffly and proudly struttng ther way through 189 . and the mnd has entered wthn. the mnd contnues generatng thoughts—wool-gatherng—and the ndvdual s mpressonable to crcumstances. Swam J s qute openly revealng our own condton—these are our very own cres of angush. We all make strong resolutons. and he observes that wth all hs efforts there s stll no freedom. Where the world’s phlosophes end. some are roasted alve n the fre of attachment. there relgon truly starts. Some people are dragged n passon. Everyone s n the same boat and cryng out the same cry. but when t comes to keepng them we fall down. and the promses we make to change tomorrow—that tomorrow. whch s n the Negatve Power’s hands. and never comes. so look wthn yourselves and see what you are dong wth your precous lves.21 The mnd often exerted hs strength. and sad. “I wll not do ths!” But agan and agan he was tempted and overcome by the senses. Why not start the good work now? The mnd s very wse.THE CHANGE OF PATH THE HOLY DIRECTION what t s? It s a straghtforward matter requrng no specal phlosophy to understand.

t cannot resst t. Just seeing them I am helpless. So what happens? We say. The whole world s n ths terrble condton. you should not let the precous moments pass wthout dervng maxmum sprtual beneft. but f t turns around and faces the soul. There s so much attracton n the outer enjoyments that the mnd gnores ts wsdom and s rendered too helpless to fght. It s rather a fundamental law that no one can snap or perce through the nner vel wthout the 190 . I want to leave all enjoyments. We must turn round. the soul wll become sprtual.THE HOLY PATH MEDITATION lfe. When a cat sees a mouse. Whle ts face remans turned toward the worldly thngs.23 When you are fully convnced that the fountanhead of peace and harmony s wthn and that you have the key and the means to tap wthn. “Let us enjoy now and face whatever the consequences when they come.22 Mnd s no small thng and s not easy to conquer. the soul wll be worldly. but too late.24 A The Need for a Guru LL THE INSTANCES known to hstory show that no one has ever progressed to the hghest conscous self-awareness wthout the help of a Master. but we should start by changng ts drecton. You are simply to decide and then act.” We are usually aware of our folles to some extent.

25 Outsde experences dffer n varous countres. He has freed Hmself from varous sheaths of grosser and fner matter. why should one have any qualms n one’s search for somethng that belongs entrely to sprtual worlds wthn. but nner experence never. therefore. If anybody can do t by hmself or herself. All those who have been put on the Way should. let hm or her try and see f he or she can do t. he wll stll requre Someone to gude hm to further progress on the Path. and He has seen the All Truthful wth Hs sprtual eye. He s competent to develop the sprtual possbltes lyng dormant n man. and enjoy the sweet nternal blss. He s charged by God Hmself wth the Magnetc Force. He s the mouthpece of the Eternal. Even f as a result of some reactons of past lves. When one does not hestate n learnng a thng whch one does not know n ths world.26 So t s only by the grace of a true Master that one can be guded away from the dark edge of these powerful senses—for a whle. He may be defned as one brmmng wth Sprtualty and above the lfe of the senses.THETHE HOLY PATH NEED FOR A GURU actve help and gudance of a Master Soul. descrbed as Naam. He has n Hm the Refulgent Lght of the Infnte. With indescribable strength the mighty Guru pulls the attention. and He s competent to lght the lamps of others. And nsde s the Ever-Exstent Lord. from day to day.27 191 . one may have some experence of hs own. carry on ther medtatons lovngly and devotedly so that they may progress wthn.

and the very “Water of Lfe” for those who thrst after Self-knowledge and God-knowledge. the capacty of nner hearng. the lfe of lfe and the lght of lght. are verly the chldren of the Supreme One. s of Shabd. now growng stronger as the mnd focused tself at one pont. wsdom and power 192 . now dmmng and fadng away as one’s thoughts scattered n varous drectons and attenton was dsspated. yet those who had developed. and though t was not heard by ordnary men. from pranas down to electrcty and magnetsm. Shabd s the very “Bread of Lfe” whch comes down from Heaven for all those who hunger after rghteousness. It was forever callng the sprt towards ts Dvne Home. and nothng s that s not of Shabd— lfe-current pulsatng n and out of space. Every form of lfe s the manfestaton of Shabd. It had a musc that was beyond any musc created by man and whch drew the soul towards Itself. It was Shabd that was the true anchor of the seeker. All that s. through practce and the grace of Satguru. It s the powerhouse of all energy or force n whatsoever form. Those who commune wth Shabd. True love. could hear ts melody every mnute of the day. and lve n and by Shabd.THE HOLY PATH MEDITATION T Shabd HERE WAS great beauty n the Shabd.28 Shabd brngs n untold blessngs. It was the conscous power that had brought everythng nto creaton and t was also one’s real master—the Shabd Guru—for the Satguru n Hs human form was Its physcal manfestaton.

openly and honorably to wherever he lkes. and are n tme or out of tme. On the other hand. and may be apprehended through ther Grace and contacted n ther company. those who take up practces nvolvng Pranas cannot go beyond the fronters of Prana whch extend to the mental or astral heaven (Chidakash). They have ther own heavenly melodes. s rresstbly drawn by the Shabd and s taken to her natve homestead from where the Sound Current s emanatng.THE SHABD HOLY PATH are the greatest gfts that one gets by baskng n the sunshne of Heaven’s Lght. the rapturous strans of whch depersonalzes the soul by freeng t from the chans of mundane lfe. But a Shabd yogn can go freely. Such sounds carry wth them the effect of the sprtual planes from whch they proceed and n turn produce the same effect on hm who comes n contact wth them.30 The partcular sounds that have an upward pull are fve n number. because Shabd pervades everywhere wthout ever any lmtatons. The 193 . wherewth the mnd gets stlled and the sprt. Whoever comes near the fre gets warmth. no matter whether he does so of hs own accord or not. whether you wll t or not. freed from the clutches of the mnd. So the Holy Naam or the Dvne Song cannot but nfluence you when you come n contact wth t. and reach the true home of hs Father. as stated by the varous sants. Shabd s characterzed by Lght and Sound prncples.29 Surat and Shabd are naturally related to each other.

It wthdraws the mnd from the tumultuous hubbub of the objectve worlds. It shakes off the grevous burden of the oppressve sorrow and unrest. one could use t as a pathway leadng to ts source. has ever been the art of sants. for He s the nsprer of Har Naam—the Dvne Word. 194 . gves full nstructons on how to dfferentate between them from plane to plane. wthout havng recourse to any fabrcated methods. Heren then les the need for a Master Soul. should you get n touch wth It.32 If one could dscover ths audble lfe-stream wthn oneself. f one could dscover ts lower reaches. n the depths of one’s soul. under whch one ncessantly groans. The currents mght at certan ponts enter gorges and rapds. The outer musc has a marvelous effect on all lvng bengs. He s competent to manfest t. As Musc personfed. and drves away all thoughts. ndeed. and thus lead one to the seat of the Almghty. Musc.THE HOLY PATH MEDITATION Power of God cannot but nfluence you. at the tme of ntaton. Wthout Hm. nevertheless.31 These sprtual sounds are ads on the sprtual path. It concentrates the mnd naturally. Be a range however unscaleable. make t audble. A competent Master. It washes away the drt of everyday lfe by ts melodous tunes and captvates the soul. as well as how to catch hold of them on the onward march to the hghest sprtual realm. the Eternal Song ever remans a shrouded mystery wth no access thereto. but. they are the surest way on the upward journey.

and they become a source of nspraton to others. The sprtual development s steady. contnuous. transcendng plane after plane of varyng relatvty untl he arrves at the very source of name and form. And snce ths Naam or Word current sprngs from the Anaam or the Wordless. thus nvokng Hs mercy and blessng. Yet t s of great mportance to strctly abde by Hs commandments. whch proves hs or her worth. Truth s above all. harmonous and ceaseless from the moment one s lnked wth the Holy Naam. however good they may seem to be. yet hgher stll s true lvng. unabated. The fathful and the lovng develop receptvty and assmlate the same to enrch ther lves. he who holds frmly to It wll nevtably reach the startng pont.33 Ever snce the chld-dscple s led to the Lvng Master and s lnked wth the Holy Naam wthn. and he who wll aval hmself of ther gudance would never fal to fnd a way. but the basc personal atttude of serene lvng of the chld-dscple. The celestal manfestatons wthn are the result of the grace of the Master and n no way may be clamed as one’s personal effort or endeavor. A man s best known by the company he keeps and by hs actons. thence to merge nto That whch has no name or form.THE SHABD HOLY PATH the waters wll have cut a path and carved a passage. The gaps of hushng slence creatng an ntense longng and pangs of separaton for the Master and Holy Naam wthn the 195 . the ncessant flow of grace and protecton s extended n abundance. It s not the nner experence whch determnes the sprtual progress.

one wll readjust one’s lfe to make more and more tme for medtaton. t then must be ncreased. If an obstacle comes between us and our desre. And all ths s due to lack of substantal medtaton. Every free mnute wll be put to use. one wll leave a thousand tasks to st and enjoy t. backbtng.35 “There s no way wthout the Shabd to leave ths pot of clay. followed by envy. petty squabblng and other thngs—we drft from one bad habt to another. whether apparent or concealed. crtcsm. Forgve me. some ntoxcaton would be enjoyed. When this Nectar comes. then anger arses.34 Wthout the stablzng force of Naam the soul remans dffused n the world. although the “true dscple” s always ready and wllng to attend to the worldly pursuts. Passon and anger have the same results. It s the treasure of the two worlds: physcal 196 .THE HOLY PATH MEDITATION nnermost recesses of the heart are happy preludes for a bg leap forward. Havng tasted the real Nectar of Lfe. but there s never any tme for ths precous work. ther excuse s that they have no tme.” and t les wthn each beng. When the connecton to Naam s made. The cumulatve efforts of the sncere devotee wll one day open the flood gates of celestal glory. other wine seems tasteless. enmty. much to hs or her gratutous joy. Even f a lttle was done wth deep sncerty. When people are asked why they do not medtate. subject to the constant agtaton of the mnd. We are not fathful to our Bhajan because we have not had enough nner experence of Naam.

the knots whch at present bnd the materal body wth the conscous soul. A dp nto t s a dp nto the Ocean of All Conscousness.37 Wth knd thoughts I wsh you to engage wth all your mnd and soul n the servce of the holy Word.THE SHABD HOLY PATH and sprtual. and to sunder forever. s the servce to the holy Word or the Holy Ghost whch manfests as the Dvne Lght and Dvne Sound. s by communon wth the holy Word—the God-n-acton power creatng and sustanng all that s vsble and nvsble. mprsoned n the body wth countless fetters.36 Wth repetton or Smran. feet and the body are besmeared. absorbed n and commngled wth. they are washed wth 197 . It s potent n both phases of lfe.39 The soveregn and the most potent remedy to wash the mnd clean. To be n tune wth the musc of the soul s to cut asunder. value the True Naam. Ths. When you meet the Sant. but Shabd s the only power to take you up nto the Beyond. you can acheve sngle-ponted concentraton. Guru Nanak says n the Jap Ji: “When the hands. brothers. this treasure of life remains here and hereafter. as t has to be contacted. and t purfes the soul of myrads of karmc mpressons lodged n the mnd throughout the countless ages. say all the Masters. and the holy Word wll take care of you. and wth concentrated attenton— Dhyan—you wll come to a standstll. the very frst prncple of Godhood or God-n-acton. then.38 “Servce of the holy Word” smply means that you commune wth or tune yourself to the holy Sound Current whch s the lfe of our lfe.

when one’s mnd gets defled by sn. an overwhelmng nner warmng comes of tself from above.”40 The holy Sound Current.43 Y Benefits of Communion with Naam OU WILL apprecate that when attenton s completely rveted wthn at ths thnkng center. they are cleansed by soap. You should lsten to t so devotedly that your entre self s merged n t. when the clothes get drty and polluted.THE HOLY PATH MEDITATION water. growng more powerful at tmes. n Hs company wll come to understand what the Shabd s. t can be purfed only by communon wth the Word. and then nculcates a gradually accelerated devoton for the holy medtatons. A well tlled and ncely ploughed feld wll brng forth a rch harvest when watered wth the waters of lovng devoton and humble supplcaton. for the true meanng of Bhajan s to go wthn and rejon the Lord—nothng more or less. Ths multples n abundance. denotes Hs constant protecton to you and an nvtaton for proceedng ahead wthn under Hs gudance.44 198 .41 Bhajan s mperatve to rght lvng. and all the stray thoughts are controlled by mental repetton of the charged Names.42 Whoever sts before a God-realzed person n all sncerty. and what s the true gan from the Guru. and let t transport you nto the Beyond to taste the hgher Blss.

In a word. and wth t. and s caught n the ntrcate net of transmgraton. All labor undergone for total self-effacement s an effort n the rght drecton. The many recpes for ths losng of 199 . the only remedy for lberaton from the unendng cycle of brths and deaths. the ramfcatons of mnd are done away wth forever. ‘I. then.’ as dong thngs. and wth t go all nervous tensons and mental strans and stress. It s called dsmprsonment of the soul from the facts of lfe. the perpetual dance of comng n and gong out of the world comes to an end. Guru Nanak says: “Whenever one asserts the lttle ego. It puts an end to wasteful hurry.” The elmnaton of egosm s. the secret les n depersonalzng the soul of all that s personal n t.BENEFITS OF COMMUNION WITH NAAM THE HOLY PATH Naam keeps the mnd and body n a state of equpose. or dsenfranchsement from all that s worldly. Peace regns supreme n ts devotee. one assumes the unendng role of an ever-actve agent responsble for hs actons. the mnd s stlled and the soul s freed of all mental conflcts. It s a clear test of the sprtual current dffused n the world. The bran gets a soothng balm. By wthdrawng the attenton wthn. All lusts cease to have ther hold on the mnd. The process of transmgraton of the soul s but the natural concomtant of the self-assertve wll or egosm. for then one strkes at the root of all evl. Naam gves one mmunty from all bodly and worldly pans and troubles. Even the sense of egotsm tself—the most ancent malady—loses tself nto ary nothng.

THE HOLY PATH MEDITATION the “I-conscousness. sandbanks. Past karma s wped out by ts rapturous lstenng wth the grace of the Master. For.45 The Sound Current. and submerged rocks. Soul and Master are all one. wth such methods. for t holds the keel of one’s barque steady on the stormy sea of lfe. by followng whch one s led to eventual lberaton. whch they have to contract whle meetng wth ther legtmate dutes. Unless one becomes a conscous co-worker wth the Dvne Plan. and s not effaced. for t s the latter that exert a powerful pull upon the soul. fal to gan for us the goal of lberaton. he cannot become selfless.46 The load of karmc debt gets lghter by lstenng to the holy Sound Current. n accordance wth ther fate-karma.47 Desre s the root cause of all dsturbance and 200 . by lovng devoton and practce. be easly dfferentated and communed wth by the grace of the Master Power whch s ever ready to extend all feasble help to the asprants on the Path. the ego feeds tself.” whch flood the world today. But one must strve to catch hgher Sounds. The ntates are nvarably stressed the mportance of lstenng to ths Dvne Sound so as to be free from the reacton of present karma. It feeds the soul and strps the mnd of ts age-old dross. Your growng nterest n ts lstenng brngs you nearer to the fountanhead of ths blss. These hgher sounds can. and saves t from runnng aground among shoals. and grows from strength to strength. even f t s n ts lowest lnks.

If one removes the attenton from the body and goes up.51 One never feels ll after medtaton. It cleans the mnd. The result of sweet and accurate medtaton s the reverse: one feels peaceful and serene. It s consdered the tred panacea for that. Medcnes do help for refnng the physcal body. and sprtual. Be sweetly absorbed nto the hearng of the Sound Current. t s better to use t to ts fullest extent. The law s that f one gets true sleep for just a few mnutes. purfes the heart. . and elevates the soul.53 Those who have access wthn can read ther fate easly. t s enough. mental. nner help comes as oxygen comes to help fre. The tme that s at our dsposal now s very precous. reducton n sleep s a very frequent occurrence. the body gets perfect rest.49 Those who medtate on Naam not only succeed sprtually but n worldly attanment also. It s the mergence of the soul n the Holy Shabd whch grants such neffable blss and harmony that the roots of desre are crppled for good. Lest one regrets havng wasted t.48 .BENEFITS OF COMMUNION WITH NAAM THE HOLY PATH sufferng. but a harmonous lfe full of sublme pety s only possble by regular and fathful medtaton. . For those who travel on ths Path. You wll become desreless by regular lstenng to the holy Sound Current for some tme.52 The holy Naam s the panacea for all lls—physcal.50 When the soul gets a connecton wth the Greater Conscousness t gans strength and refreshment.54 It s durng the 201 . To such people. It s an open book to them.

and otherwse. Only when the Word has been tasted. sooner or later. Every ndvdual s workng under the nfluence of mnd and s blnd. Nanak says there s no other way to conquer mnd except by the practce of Sound Current. When you have thrown off these coverngs you wll be able to read others correctly at a glance. And so long as mnd s not conquered there s no gettng n. The soul s free when mnd tastes the Word and no other taste satsfes the mnd for any length of tme. There he saw a huge snake wth a thousand heads. the mnd fnds complete satsfacton. It s attracted by the sweet Sound of the Word. How dd he control and overcome that snake? By playng the flute. the mnd gets dssatsfed and begns to look for somethng else. Under ts nfluence we do actons. hearng whch t s rendered motonless. The mnd functons through ego. Mnd s the snake n our body whch btes us always. and our actons are the cause of our endless struggle here causng brths and deaths. Ths snake-mnd s charmed when t catches the Word.THE HOLY PATH MEDITATION sublme moments of medtaton when the chlddscple s attuned wth the Infnte to beneft from the ncessant flow of dvne Grace. and t s then that the rare boons of rght understandng come n ncreasng measure. The mnd 202 .56 There s an nstance n Lord Krshna’s lfe when he jumped nto the Rver Jumna. and the soul s released from ts bondage.55 So long as we are covered by mnd and matter we cannot see realty.

The root cause of msery les n the fact of one’s attachment. There you wll become absorbed n the stllness and forget the world for a whle. We must reserve the power to reman detached from all thngs. one never feels lonely. We are caught by whatever we do— n our nablty to detach ourselves from everythng. Nature. ceases to have attracton for the renouncer. Thus. the power of the mnd can gradually be overcome. for he hears ts reverberatons 203 . Detachment n attachment s also attaned only wth the ad of Shabd. there s no other way. If you st at the feet of a perfect Master. but they can never control t. wth all her evanescent charms. By renouncng everythng. Outer thngs may stll t for a whle. no more brths and deaths awat hm. Hereafter the lfe of the senses and the glamour of the world fascnates hm not on hs way to the Lord.58 When once the lfe-stream becomes audble. Hs attachment to matter s ended. one penetrates nto the allpervadng sprt. however precous they may be.BENEFITS OF COMMUNION WITH NAAM THE HOLY PATH can only be controlled wth the nner Sound. By contact wth the Word and the company of the “Word made flesh”.57 True renuncaton wthn comes through communon wth the Shabd alone. he does wth the sense of duty wth no attachment to the frut thereof. for hs attenton s under hs own control. you wll enjoy the beneft of the radaton. Many holy men n the past have lost everythng through the mnd. Whatever he does. or however much one may yearn for them.

the fve deadly passons. leavng the soul n prstne transparency. The Voce of God keeps remndng hm of the true home of hs Father. hs own self expandng and concdng wth that of hs Creator. he hmself becomes tmeless. s true medtaton and true devoton leadng to the true love of God and Hs creaton. n and around hm. from eternty to eternty. wthout any barrers and lmtatons of tme and space—for all lfe s one.59 204 . he becomes fearless of death. Wth the experence of transcendence beyond the confnes of the body. The practce of and the communon wth the Word brngs n the heaven’s lght. n fact. the mortal cols of the flesh as easly and happly as one does hs old and worn-out garments. detached from all that s of the world and worldly. and s freed from the cycle of brths and deaths. at home or abroad. and goes openly and honorably to hs home n heaven. once and for all. Shabd s the supportng staff both n the journey of ths lfe and of the lfe hereafter. Ths. rrespectve of so many forms and patterns through whch t may manfest. and when the allotted span of worldly exstence comes to an end he throws off. The practce of the Sound Prncple rds one of all troubles and afflctons. It gves ntutve knowledge of the self and of God.THE HOLY PATH MEDITATION wherever he may be. The moment one rses nto the Tmeless. the lusts of the flesh and of the mnd. and one feels dvnely blessed. and one experences wthn hmself the ntegral realzaton of the soul as one common lfe prncple extendng everywhere.

By communion with the Word. By communion with the Word. the earthly regions. one can win esteem from all irrespective of one’s past. Brahma and Indra. for the Word washes away all sin and sorrow. a Pir. By communion with the Word. one becomes the abode of Truth.61 By communion with the Word. 0 Nanak. the supporting bull and the heavens. His devotees live in perpetual ecstacy. O Nanak. one can attain the powers of Shiva. one gets the fruit of ablution at sixty-eight pilgrimages. or a Nath. one can acquire the true import of the Shastras. By communion with the Word. the heavenly plateaux and the nether worlds stand revealed. Smritis and Vedas. one can have yogic insight with the mysteries of life and self all revealed. we can escape unscathed through the portals of Death. By communion with the Word.BENEFITS OF COMMUNION WITH NAAM THE HOLY PATH By communion with the Word. a Sura. for the Word washes away all sin and sorrow. His devotees live in perpetual ecstacy.60 By communion with the Word. By communion with the Word. contentment and true knowledge: By communion with the Word. 205 . one can attain the status of a Siddha. one can understand the mysteries of the earth.

Vedas: The earlest books of human thought. are transcended and the Great Prncple of Lfe s seen wthn.63 Siddha: A man endowed wth super-natural powers. one becomes a Sheikh. one crosses beyond the Limitless Ocean of illusionary Matter. By communion with the Word. By communion with the Word. one becomes the abode of all virtues. 0 Nanak. the spiritually blind find their way to Realization. His devotees live in perpetual ecstacy. a Pir and a true spiritual king. Supporting bull: (dhaul). one attains the state of Sehaj. Nath: Yogn—an adept n yoga. By communion with the Word. Sehaj: Ths term refers to the state. Sura: Gods.62 By communion with the Word. astral and causal worlds wth all ther enchanted panorama. His devotees live in perpetual ecstacy. Pir: A Muslm dvne or a sprtual teacher. 0 Nanak. when the turmol of the physcal. Shastras: The phlosophcal treatses of the Hndus.64 206 .THE HOLY PATH MEDITATION By communion with the Word. supposed to be supportng the earths and heavens. for the Word washes away all sin and sorrow. By communion with the Word. for the Word washes away all sin and sorrow. one wins the honour of the learned. t s the fabled bull.

In your own house you wll see Hm.HELPING FACTORS THE HOLY PATH OU WOULD have true knowledge f you transcend the sense knowledge. and for attanng lberaton from the cycle of brth and death the very thought pattern s to be revolutonzed by replacng t wth dvne thoughts. Y Helping Factors 207 . when the nner process of contemplaton on the dvne lghts and eventually the charmng Radant Form of the Master commences. and ths slence wll become vocal. wth slence n your heart.65 You wll please apprecate that t s the constant thought of worldly pursuts whch has been the cause of present human brth. wth slence n your soul. The grace of God wll descend on you. and the gaze wll grow nto a glmpse. Wth longng n your eyes enter wthn from wthout. Enter the nner slence. Lovng remembrance of the Master and repetton of names serve as very helpful factors for havng the wthdrawal of sensory currents from the body below. There s no technology nvolved n t. and He wll reveal Hmself to you. Ths s the central message of every True Master. Therefore. The quet soltude of a place can be helpful to medtaton. I would request that you gaze longngly nto your heart.66 Sttng n sweet remembrance of the Master s exactly what the words mply. and wth no thought of ths world or the next. It s smple enough—a feelng of deepseated love naturally created wthn or a longng. and you wll see Hm wthn yourself.

servce. and ths can be acheved through the grace of the Master. Nurture strength of sprt to sheld you n all spheres of lfe. It s smply your harpng on t and feedng ts ego by constantly thnkng about t whch dsturbs you. Never feel dsturbed wth magnngs.69 You must know t for certan that the lfe of an ntate s fully controlled by the gracous Master Power for hs sprtual progress. Those who relsh to medtate regularly and nculcate a keen sense of self-abnegaton by surrenderng ther wll to that of the Dvne Wll of the Master enjoy perpetual blss 208 . and medtaton. and remember what serene peace and harmony awats you wthn durng medtatons.67 Wherever you are. Go placdly amd the nose and haste. Ths s the best dedcaton and has ts own unrvaled reward. whch n turn. You must know that regular medtatons replace the vcous qualtes of the mnd wth vrtuous ones and gradually culmnate n rsng above vce and vrtue both. you can at best serve the Master.68 You should try to forget all about your mnd and Iness. Such an attempt shall bless you wth profound joy and blss.THE HOLY PATH MEDITATION Servce to the beloved Master s one of the potental factors that help to cleanse the vessel of a person. for they are lnked and co-related to each other. To go wthn s the frst and foremost duty of a dscple. and the best servce whch earns Hs pleasure s sncere medtatons. s hastened by the dscple lvng a lfe of love. An example s better than precept. and t s a powerful ad n gettng wthn.

You wll fnd that t wll be helpful to you n all your spheres of lfe ncludng medtatons. You wll please apprecate that by waterng the seedlng at the roots. You should tran your mnd n such a manner that when you do anythng requred of you. The conscous contacts wth dvnty wthn revolutonzes the thought pattern of the chld-dscple. It amounts to self-pty. Slow and steady wns the race. and f you wll develop ths technque your entre lfe wll be changed and dyed n the color of dvnty. The holy Naam s the tred panacea for lls of mnd. Just learn to lve n the lvng present and wth undvded attenton and devoton. It s for Hm to reward you for your efforts. 70 You need not dwell much on your personal character or mpurtes of mnd. compulson or resentment from your sde. there s no hurry. Instead. and he sees everythng n much clearer percepton. wth the grace of the Master. undue apprehenson sometmes breeds morbdty whch hampers progress. AVOID HURRY AND WORRY. Although t s a very happy augury to be conscous of one’s shortcomngs. the plant thrves most and blooms n abundance.HELPING FACTORS THE HOLY PATH and harmony. but s the frut of very long cultvaton. All blss and joy les n the concentrated attenton at the eye focus.71 209 . Your job s to be mplctly obedent and humbly dedcated. just learn to do one thng at a tme and that too wth sngle-mnded attenton and devoton. Whatsoever comes to your count s a blessng n dsguse and should be accepted cheerfully. Patence s the noblest vrtue.

THE HOLY PATH MEDITATION Depresson and despar breed n egostc hearts.72 Complete surrender to Hs Wll and Pleasure s the surest and safest way for nner nverson and the journey on to the realms of pure blss and unalloyed harmony. when the attenton s off the current.75 You 210 . the mnd gets the upper hand. When the attenton catches and follows the Sound Current the mnd s dormant and out of acton. just as one goes up n an electrc elevator unaded and wthout effort. you wll enjoy more neffable blss and harmony.74 Wth a calm mnd st n exercses. should be followed lovngly. If you wll nculcate a keen sense of humlty by selfabnegaton and effacement. Trkut s n the mnd range. The golden prncple of attrbutng all success to the Master Power and falure towards your own personal weaknesses to be overcome gradually.73 It s qute natural and logcal. at all other tmes. Gradually t wll dawn upon you that you are a doll n the hands of dvne powers dancng to Hs bd. how gracously you are compensated. Humlty s the sheet anchor wth the dear ones. smlarly the soul currents are wthdrawn to the eyecenter. How safe and sublme t s to work humbly on behalf of the Master by rollng on all credt to Hm. Ego s a human element. It s an adoraton of the Sants who work n ths physcal plane by keepng ther dvnty hdden from the publc gaze. You are a personal testmony of the sacred truth that when you work for the Master for channelzng the dvne grace. It s annhlated very slowly by medtatng on Sound Current and Lght Prncples.

76 You must slence your thoughts durng medtaton. and resgn to the dvne wll and pleasure of the Master. repose joyously. But so long as you are conscous of your actons you stand n your own way. wll nvoke more dvne grace. for those wll follow of ther own accord. Smply st at the door and wat.78 211 . He or she s not to presuppose thngs or vsualze results. for the Doer s one and only One: the Master. You have smply to relax fully. The slencng of the ntellect s the last nal n the coffn. Ours s to be an atttude of passvty. who s the best judge for the tme and measure and manner of each step on the path. We have but to st n lovng remembrance. You should not wsh to have one thng or another. coupled wth a burnng angush of the soul. wth steady gaze fxed n between and behnd the two eyebrows. The nnermost deep slence of the heart. That bengn power s ncessantly wth you and s qute aware of your earnest efforts. He wll manfest to you n the form of celestal manfestatons of Dvne Lght and holy Sound Current. and do mental repetton of the Fve Holy Words.HELPING FACTORS THE HOLY PATH need not struggle for stayng at the eye focus when you wthdraw quckly. The sublme slence s best and easly acheved by lovngly and humbly reposng n the gracous Master Power to grant and bless whatever s deemed ft. and when you lovngly elmnate yourself. wthout any exerton or stran on the eyes or on the forehead. and go nto the Beyond. It s somethng lke nvtng someone to enter the room whle you are blockng the way by standng n the doorway.

the more your mnd and senses wll come under your conscous 212 . Ths s why t has always been stressed to weed out all undesrable trats and habts and to replace them by the opposte ennoblng vrtues.80 Some succeed n performng ther sprtual dscplnes n the prescrbed manner n a short perod. Ths s the true way to realze God—to travel across the ocean of lfe. So please try to avod such fathshakes as wll dstract your thoughts from the Path untl you have progressed suffcently and grown strong wthn. the mantenance of the monthly self-ntrospecton dary s mandatory. others do not for want of the conscous control of the mnd and the outgong facultes.THE HOLY PATH MEDITATION The medtaton practces should be an easy. and be able to radate your own lovng thoughts and mpulses. and for ths. The more you progress n man-makng. When our Muslm brothers st for prayer. St for practce n ths way and you wll not even be aware that you are wthdrawng. wheren you could st for extended hours.79 So when you st n medtaton. So please carry on n fath and regularty. natural. so as to become mmune to recevng unhelpful mpulses. they spread a prayer-mat n front of them to remnd them that there s nothng between God and the devotee. forget the world. and enjoyable process. Ths s a perod where one has to be very vglant. The Master Power s over your head extendng all feasble help. and let the Guru alone be before you and you before hm—there should be nothng else.

82 Purty of lfe s essental for frutful medtatons. and sweetly.86 Sprtual medtatons are the food for the soul and should not be mssed.83 When the mnd needs no other thng except the Master. no matter n what crcumstances one fnds hmself and what new problems one s facng. .81 The more you wll try to eradcate the weaknesses n you and lovngly attend to Smran. therefore. a devotee should not mss hs Bhajan. He may gve only ffteen mnutes or even fve mnutes to t daly. So t s a queston of developng an ntense desre for Hm. but he should be on t wthout a break. Dhyan and Bhajan. regularly. be performed fathfully. One has to be devoted regularly to medtaton and develop from day to day. .84 T Regularity O BE AN INITIATE s not enough. These practces should please.85 Hazur Baba Sawan Sngh J sad: “.THE HOLY PATH REGULARITY control. A day put off backs your progress consderably. They are desgned as a frst step to 213 . Ths desre s aroused by medtaton and by sweetly rememberng Hm n one’s heart to the excluson of all other thngs. He Who s always wthn draws the vel asde and appears. the rcher wll be the extent of your experences wthn. Lack of sprtual progress and remanng away from contacts where such nner progress s lkely to be nourshed s apt to brng about a negatve atttude under uncongenal nfluence.

The cumulatve result of your devoton wll brng forth very good results n due course and at the proper tme. and those that take you above the body conscousness. God 214 . The more you are developed whle lvng here. and that too n abundance. the more of the nner journey s covered n the Beyond. and the gracous Master Power s fully aware of your nnermost aspratons. step by step. Know t for certan that you are here n ths mortal world only for enjoyng the rare blss of Holy Naam. wth the grace of the Master.THE HOLY PATH MEDITATION take your soul up above your body nwardly to the Radant Form of the Master. never go n van. tll your goal s reached. You should know t for certan that everythng s beng recorded behnd the vel. yet earnest and persstent efforts. who wll then gude you and take you further up.89 You should always he on your Holy Path rrespectve of worldly gans or losses. and n due course of tme brng n much frut. 88 Each bt lad up for sprtual dscplne counts credtably toward your nner progress. put n under the protectve gudance of the Lvng Master.87 Sprtual nhertance counts greatly for everybody’s nner progress. after all. and only the Holy Naam wll accompany us nto the Beyond. everythng s to be left behnd at the fnal hour of death. You wll apprecate that. You know very well the supreme mportance of regular medtatons. Thus you wll see the dfference between the rtuals performed wthn the doman of the body and senses.

When does ths procrastnaton come and when does t go? For the negatve work he s all attentveness. They are always lazy. we wll see tomorrow. If one becomes lazy.93 It s sad that those who do not do Bhajan wll never be free from msery. the other moment whch one magnes wll be more opportune. . but remember you have to de for yourself.. Try to put n regular hours undsturbed by any thoughts of the materal thngs about you. If you exercse dscplne n all of your affars. . wat awhle . and therefore feels dsnclned. . then lazness 215 . wll never come. ncrease t through daly medtatons. let us just fnsh ths work.. .90 Try to do one thng at a tme. no one else wll do t for you. tomorrow mornng .92 When He gves you somethng. he slumbers.THE HOLY PATH REGULARITY and Master (God n man) frst.. lethargy wll constantly torment them. we wll do t tonght.” The tragc result? If you put off the moment.” Ths s manly due to hs regular assocaton wth outer enjoyments. has not drunk deep enough to enjoy ts sweet nectar. all else secondary. your progress wll not be retarded by any amount of extra responsbltes you may have. and then . no. Wth lethargy. “not now. procrastnaton becomes the thef of tme . “Not just now. To gratfy the senses. . he s wde awake and ready—even at mdnght.. But for Bhajan . . He has done lttle or no Bhajan to speak of. whle watng on the Naam. he has nclnaton toward them.91 Profcency demands persstent and earnest efforts. We do not lke to do t and say we haven’t got the tme.

the nner musc flows n ncessantly at all hours of the day. somethng s seen wthn. and once a dscple has strengthened the lnk through constant practce. Ths s how the mnd hoodwnks us. however preoccuped wth outer dutes. the nearer wll you advance toward your goal. s a very good servant but a bad master. for Bhajan.95 Get the full beneft of medtaton. The more you ncrease t. becomng a claroncall forever nvtng wthn and deftly lftng hm lke a slken robe from off the thorns of earthly desres. If you refuse. and ncrease t day by day. through the mercy of the Master.96 M Create New Habits IND.THE HOLY PATH MEDITATION wll nduce sleep. It s all a very smple matter of fact. If your medtaton s not frutful. Learn to obey mplctly—ths s the secret n a nutshell. be t ever so lttle. the day wll come when you wll be flled wth regret for the lost opportunty. lke fre. and outer show of respect wll acheve nothng. how wll you know what s nsde? Even when at ntaton. wth the result that the soul recedes nto the enjoyments and scatters ts attenton. Only through mantanng the lnk wth Shabd can anythng be ganed. 94 Whatever the matter. the dscple must fnd some tme every day. yet a man wll start thnkng t s all magnaton. and f you wll do some acts regularly at the fxed hour every day for 216 . It relshes to run nto ts grooves of habt. It has got one of the best attrbutes whch can be harnessed for sprtual beneft.

99 Rse early every day and do your medtaton. 0 Nanak. there should be a room n the home set asde for God’s remembrance alone—you would fnd that the very atmosphere of that room would remnd you of Hm. we would feel ll at ease. 217 . as all thoughts subsde durng the nght’s rest and the food has been dgested. we are adrft. sometmes we don’t. as though we had mssed somethng.98 The very early mornng hours are best suted for medtaton.97 Grow the nals of regularty. so we must command our lves wth regularty. If you are employed somewhere. sometmes we st. The dvne manfestatons granted by the Master are superbly charmng to entrap t. If possble. wth the grace of the Master. when t wll leave asde ts vcous attrbutes. by undertakng medtatons at the apponted hours for some tme regularly. All negative effects will be mitigated. So when the mnd s dverted towards sprtual practces. and t fnds pleasure n dong the same thng automatcally. you wll fnd that a habt s formed. you go there daly at the proper tme wthout any trouble. If we were truly regular. and repeat the Naam.CREATE NEW PATH THE HOLY HABITS some days contnuously. An army wthout a commander wll end up n chaos. and for medtaton we should adopt the same atttude and st daly at the regular tme. Sadly. Rise before sunrise. we would fnd that f we should happen to have a day wthout medtaton. you wll fnd that the same mnd whch resents nverson wll relsh t.

102 If you have nose n your own place. and ths can be acheved only through the grace of the Master. Supreme oneness of thought upon the True Naam is had at the ambrosial small hours before dawn. so that the very remembrance of Hm wll be the very beat of your pulse. you may fnd some monastery or church nearby where you can have more peace and quet to carry on your medtatons. or when restng. There s no need to run to mountans. When you arse n the mornng. Wth these habts.THE HOLY PATH MEDITATION Early mornng s the most benefcal tme for medtaton. even then you wll have that medtatve atttude all day. and when awake. but be really awake when you st down for medtaton.103 218 . So rse early and shake off all feelng of sloth. Servce to and for the beloved Master s one of the potental factors that helps to cleanse the vessel of a dscple and ads n gong wthn. servce and medtaton. To go wthn s the most mportant part of the sacred teachngs. be awakened—have a bath or wake yourself by any means. even n sleep your medtaton wll contnue. Go to sleep wth the same thought.101 No one s nearer to you than your Master. whch n turn s hastened by one’s lvng a lfe of love.100 The quet soltude of a place can be helpful to medtatons. Go nto the remembrance of Hm even f you are lyng down—even at nght. though quet surroundngs do help n peaceful medtaton. Thus they are lnked and co-related to each other.

So when you go to a sacred place.107 Is the nature and extent of our spiritual growth or advancement beyond the tenth door determined by our past lives? Yes—n a way t s determned. You may say some prayer before your medtaton creatng an aura whch would serve as hemmng all around you. becomes calm. and you wll feel the presence of the Master to your great joy. the mnd wll be stlled. God wll forgve us. the earnestness.SPIRITUAL BACKGROUND PLAYS A PART THE HOLY PATH In the future we should learn a lesson and not destroy the purty of our surroundngs by our snful actons— especally those places meant for medtaton. but He wll never forgve the sns whch are commtted n holy places. Please remember that mnd tself s nert and takes lfe from sprt. Swam Vvekananda sad that f we repent the sns we commt n the worldly places. all under the protectve gudance of the Lvng Master. The dvne treasures are for all. the love and devoton that a person wll put nto the sprtual practces. A man 219 . whch. whether rch or poor.104 The Lght and Sound are so effcacous that f absorbngly attended to. keep your thoughts pure and turned toward God alone.105 S Spiritual Background Plays a Part PIRITUAL evoluton s somethng personal and each one brngs wth hm or her past background to progress. when attuned to the nner manfestatons. Master’s lovng help accelerates progress.106 All s dependent upon the background.

Those who are ntated get some experence of Lght and Sound to start wth. One who passed prmary class wll get admsson to the next grade. protect t wth your lfe. The one who has been put on the way progresses more by regular devoton of tme to medtatons wth full fath than one wth a dfferent background who s not regular n hs medtatons. progress does vary accordng to the past background. there s no hard and fast rule about t. The Satguru must free t from the 220 .109 Even f He gves a lttle at the begnnng. But there s sure hope for everybody. “There s then only the lqudaton of gve and take that lmts the soul’s flght. However.THE HOLY PATH MEDITATION s n the makng.110 “O Time Element for Development NCE ONE meets a competent Satguru. and whatever He gves.108 It s ncorrect to thnk that sprtual progress cannot be had for at least fve years. and because of ths some may progress rapdly and others lag behnd. Those who are not ready are nether led to the gracous Lvng Master nor are they ntated nto the Mysteres of the Beyond. one learns the complete nner way and launches on the sprtual journey. However. It s a smple yet arduous schedule whch s made much easer by the grace of the Master.” Baba J would say. then there s hope for much more. The soul s not then pure enough to catch the Dvne Shabd and must be frst freed of all karmc reactons. One who has just been put on the way wll take hs or her own tme.

”111 You need not feel skeptc over your restrcted nner progress. n spte of one’s best efforts.114 221 . n a day.113 Matter and mnd are subject to change. Those who have conducted ths struggle. double ropes. understand what t s to struggle wth the mnd. parent. attachment. trple ropes. Smply st n an atttude of humble supplcaton. greed. havng full confdence n the competency of the Master to grant you that whch s n your best nterests at the tme. wealth and property.112 There should be no clutchng on your part to have one thng or the other. or a month. It cannot be taken away from ts routne course. Look at the coarseness of the mnd. It s nner longng of the soul and ntense lovng devoton whch blesses the chld dscple wth frutful medtatons. prde. daughter. husband. It s son. It s up to Hm to gve and not for us to demand. or are engaged n struggle. anger. It s attached to the outsde world wth ropes. but there s no change n sprt. wfe.TIME ELEMENT FOR DEVELOPMENT THE HOLY PATH chan of karmas n ths lfe tself so as to safe-guard aganst the necessty of takng further brths for ther repayment. or a year. To the caged brd the captvty s the normal run of lfe. lust. but try to be more accurate and earnest. It has been held by these chans so long that t does not feel the rksomeness of these chans. and what not. It s a lfe’s struggle. Mnd s not such a thng that can be swtched off and on at wll. and many-fold ropes. You wll grow gradually n due course.

Please note that f you call at the door of some rch man and awat regularly for some days contnuously. more practce and stll more practce. and all your earnest efforts stand to your credt sprtually. Please rest assured that everythng s beng recorded carefully behnd the vel. The mnd feels pleasure n roamng at large and does not lke to gve up ts lberty untl t has attaned to hgher pleasure n exchange for ts present enjoyments. but t requres much perseverance and steadfastness for attanng profcency on the Path. he wll one day surely ask you the T Patience and Perseverance 222 . as such an atttude mpedes progress.THE HOLY PATH MEDITATION You should not be skeptcal about your nner progress. But constant practce wll force t to gve up ts former habts. You are smply to mantan a reverental slence wthn for enjoyng the full fruts of the Dvne Grace whch wll manfest tself n great abundance.118 Just see how smple and easy t looks. It s the thought pattern of the ntate whch s changed gradually when he or she feels overall protecton and gudance from the Master Power n all spheres of lfe.117 Your complant that the mnd wanders durng exercses s the complant made by almost every practtoner n the early stages.115 Everythng that comes to you n the dvne dspensaton s nvarably rght for your sprtual progress. Thought s the keynote to success.116 HE SECRET to success on the Path s practce.

and from the great and deep slence of the heart (Hrday Kamal of the Sants. and f you mentally wat at the celestal door of the Dvnty. and above all.121 S Simran IMRAN of the basc names of God has an nevtable nfluence on the mnd. perseverance s a necessty. . don’t you thnk that He wll respond to your supplcatons? Most surely He wll. and your chershed goal wll be acheved. accurately and wth frm patence and all humlty. Persevere. of course. patence s a necessty. It leads to Dhyan. the Dvne Ground behnd the eyebrows) there ssues forth a ceaseless Sound Current. In medtaton nothng but concentrated Smran remans.119 So I wsh for you to tread the Path havng full fath and confdence n the Master.e. leadng to the wthdrawal from the body (wthout.THESIMRAN HOLY PATH purpose of your daly calls on hm. You just wat patently and see wthn. The lumnous form of the Master 223 . persevere. Perseverance combned wth full fath n the gracous Master Power workng overhead wll one day remove all obstacles. breakng the slver cord) and gudes the sprt n ts journey nto varous sprt realms. whch helps n pullng the sprt up. be grateful that you have been accepted for Intaton n ths dffcult age we are lvng n. makng the sprt forgetful of the world and worldly objects. It s but a worldly example. and persevere agan.120 But the tme factor s a necessty.. It wll not happen n one day.

they bestow lfe everlastng to the soul n whch they snk and take root. The gaze should be fxed constantly. Hence t s mperatve that Smran be done of such names as the Master Soul enjons. helpng and gudng t at every step.122 The repetton of names at ntervals has a sgnfcance as stated above. It s a safeguard aganst the untoward and mpedng factors whch beset the Path. the attenton wll be dvded.123 The basc names of God have the power to dspel the forces of darkness that may meet and assal a sprt on ts onward journey. and n ths way an ndssoluble bond and relatonshp s establshed between the Creator and Hs creaton. Ths Sound Prncple s the lnk between God and Man. and helps the sensory currents from the body below to wthdraw to the eye center wthout any stran on the part of the chld-dscple. The attenton should be rveted penetratngly nto the mddle of what you see before you. 124 The sacred charged words carry the lfe mpulse 224 .THE HOLY PATH MEDITATION always remans wth the sprt. and from whch they flee as from an enchanter drven. one after the other. and repetton done at ntervals. smply to guard aganst any negatve effect and help the process of wthdrawal from the body. for they are charged wth a tremendous sprtual power whch negatve powers can hardly put up wth. Smran of these names helps the soul both n the physcal plane and supra-physcal plane. If the repetton of the names mentally s done constantly. Immortal and everlastng as these words of the Master are.

We have to make the best use of t and that s: how we can be out of t. stop t by Smran (repetton). feed the soul wth gradual conscousness. and the Holy Seed of Intaton wll fructfy n due course.127 T Withdrawal: Rising Above Body Consciousness HE ABC STARTS where all phlosophes end. You wll become bold and fearless. you are dwellng n the man-body.WITHDRAWAL: RISING ABOVE THE HOLY PATH of the Master. You wll see wthn so many rvers and mountans—you wll cross them by flyng over them.126 Be strong n your Smran. who you are. whch wll be watered well wth the gracous mercy of the Master. wth deep fath and sngle-mnded devoton. Smran wll enable you to fly over them. you should resort to fathful Smran. to be prepared for the bumper crop of Sprtualty. and leave behnd ndelble mpressons over t.125 As soon as mnd begns to roam away. of rsng above body conscousness.” You wll have 225 . That wll come only when you know yourself. For ths purpose. the hghest rung n all creaton. It s a matter of seeng.128 The hghest am s to rse nto God conscousness. “Learn to de so that you may begn to lve. t wll remove all dffcultes. You are not the man-body. of experencng for one’s self. Masters always advse us to rse above body conscousness. and ther repetton. Even f you fal to see anythng wthn durng your medtatons. whch wll be lke tllng the sol.

Ths s why all Masters have sad: “Know thy Self!” The wthdrawal of sensory currents from the body below. you wll rse above body conscousness. even f you reach the nnety-nnth. The body s not you. you have more and more lght. You 226 .THE HOLY PATH MEDITATION the rght spectacles to see through f you do ths.129 If you do your practces accurately. you cannot reach the top. As you approach nearer to the roof. the wthdrawal of the sensory currents up to the eye-focus demands complete cessaton of outgong facultes and focusng the nner attenton at the center between and behnd the two eyebrows. You wll begn to have experence of the Beyond. Everythng wll appear n ts rght perspectve. Smlarly. and the ntellect should be stlled for the tme beng when the nner vson wll open. The sacred process s to be undertaken n a state of effortless effort. s the normal feature of medtatons. When you are wthdrawn completely or even partally. wth the ad of repetton of the charged names or lstenng to the holy Sound Current as comng from the rght sde. just as a har s taken out of butter. You are under the roof and not on ts top. If you are completely rveted wthn at the eye-center and are not watchng the process of wthdrawal. you may see nto the mddle of what you see n front of you. you wll fnd that you wll be completely wthdrawn wth lttle or no effort on your part. wthout any feelng. You may understand t more clearly: suppose there s a roof wth a hundred stars and unless you cross all the hundred steps.

But wth all that. The astral planes are more beautful than the physcal one. The man who learns to de. but they are bound by order. and the sprtual planes beyond are the most beautful of all. Even the Masters are playng ther role. never to return. Ths s a practcal queston. They have to carry on.131 You are fortunate to have been taught how to 227 . The Home of the soul s the Home of our Father.WITHDRAWAL: RISING ABOVE THE HOLY PATH have to leave the body. the body gets complete rest. The causal plane s stll more beautful. Smlarly. when you rse above body conscousness. When you resume the body. we leave ths physcal world and rse nto the Beyond. They want to go back. Those who have experence of the Beyond would naturally lke to go there. Ths fate awats everybody and there s no excepton to the rule. you should develop t from day to day. and your conscousness ncreases. t s recharged and gets a fresh lease on lfe. just as the sun sets on one sde of the world and rses on the other. We are fortunate n havng the manbody n whch we can go back to the Home of our True Father. and f somebody gves you a demonstraton of rsng above body conscousness. All glory and beauty le wthn you.130 If you just have that angle of vson by rsng above body conscousness. gets everlastng lfe. but they are bound. we are afrad of death. you wll always be conscous n knowng that ths s not your home. to leave the body at wll. In medtaton. Ths cannot be done n the lower orders of creaton. Death s only a change.

132 O Guru Dev: Radiant Form of the Master NCE THE MIND has been brought under control and t no longer doubts and wavers. s termed Guru Dev. t maged the Unversal n tself. It s self-lumnous and lustrous wth Lght extendng over mles and mles. When the sprt comes face to face wth the astral Master. Learn to stay longer n the Beyond and enjoy the blss of the Kngdom of God wthn you. whch when sulled by the muck-flow of worldly attachments blurred and hd everythng. dsengaged from the bodly form of the Guru. whch s free from and far above hs physcal body.” The mnd was ndeed a glass.THE HOLY PATH MEDITATION take up your cross daly so as to rse above bodyconscousness and be reborn nto the Kngdom of God whch s wthn you. all doubts vansh and ts labors get the crownng regard—the summum bonum of lfe. So long as the glass s not clear. Ths subtle form. It s lke a reflecton n a clear mrror. Satguru or the Master of Truth s the Power of Truth or God that works through both Guru and Guru 228 . “Then the Radant Form of the Master appears wthn. sgnfes the selflumnous form of the Master. but the moment ths flm was cleansed. and whch the sprt actually perceves wth ts nner subtle Lght. nothng can be seen reflected.133 The term Guru Dev. There s no dfference between t and the physcal form. therefore.

but much more beautful. lumnous. hence s known as Satguru. a devotee has nothng more to strve for. Ths lustrous form of the Master always accompanes a sprt n the varous planes. Guru Nanak refers to ths llumnated path. the sun and the moon. spoken of n the Vedas as Devan and Ptran Margs (Paths). Half hs success has been acheved. or Truth. endng wth Sach Khand or the Home of Truth. Even the Sants also adore ths form and derve ecstatc delght from t. he drectly derves hs nspraton from the eternal and unchangeable permanence. Only a Perfect Master can manifest this to a spirit. When Hs lumnous form descends to the focus of the eyes. Sat. Wth roots frmly embedded n Sat. Heren les the devoton of the devotee.GURU DEV: RADIANT FORM OF THE MASTER THE HOLY PATH Dev. Guru Dev meets and greets the sprt as t crosses the border lyng between the physcal and subtle regons by passng through the stars. The manfestaton of Guru Dev depends purely on the grace of God and one’s specal merts n one’s progress on the sprtual path. Ths astral form s exactly lke the physcal form of the Master.134 229 . and hereafter the Master’s astral form takes over the charge of the sprt wth full responsblty for leadng t to the fnal goal. thus: The Luminous Form of the Master is wondrously enrapturing and enchanting. and magnetc.

THE HOLY PATH MEDITATION There s hardly any need to magne or vsualze the Master’s Form whle engaged n Simran. be taken drectly to hgher planes by the Satguru. What s already nsde wll automatcally come nto vew when you get n there fully and completely. When one s ntated the Master resdes n the ntate for all tme. It s not ther efforts alone that wll brng them success n ther uphll task.138 The Master 230 . but the lovng and wllng surrender and fathful repose wth whch they st and obey the commands. It could.135 It s really a happy day for an ntate to meet hs or her Radant Master wthn. and not realty. ts major task was over.137 When you jon the Master nsde. from the begnnng to eternty. God manfests of Hmself more fully n some human form n whch He s workng wthout any vsualzaton. but he worked out the progress gradually otherwse. though t may take qute some tme to adjust yourself to the new surroundngs. of course. as was the case wth an nsstent Pundt. you wll be able to perceve all thngs. The rest was a matter of tme. What form you conjure up wll be a make-beleve. a projecton of your mnd.136 Once the soul had won access to the Master n hs Radant Form wthn. unknown before. Any such attempt s lkely to scatter the attenton. Then there s another danger n dong so. the shock and stran of t would be too great. The enjonng by the Master of regular medtatons and stressng the need for lvng a lfe of love and purty are ntended to make the way clear for the ntates.

Besdes. Practce undertaken wth perseverance and steadfastness nvokes Dvne Grace.139 A dscple should never be content untl he or she contacts the Master wthn. The human soul and Holy Shabd are of the same Dvne Essence. and the ntate can lsten to the holy Shabd Dhun. It s the nner sngle-mnded devoton and attenton whch grants ths rapturous lstenng. You should gather up all your thoughts to gan ths end as early as possble. n Hs Lumnous Form and talks to Hm as one ordnarly does wthout. Those who develop ther Inner Conscousness by regular. The novces do feel some trouble n focusng ther attenton at the eye center and controllng ther vbratons and thoughts carefully. those who speak much and waste ther precous energy n dle and loose talk cannot lsten to ths Heavenly Melody. fathful and accurate medtatons can lsten to ths Heavenly Melody any tme they choose to do so. for then alone all your worres wll come to an end.DIFFICULTIES IN MEDITATION THE HOLY PATH talks wth Hs dscple face to face n all the planes and gves hm wse counsel n tmes of need. Besdes.141 It s the scattered attenton of the ntate whch does not allow hm to hear the holy Sound Current. face to face.140 Why is it so difficult to hear Shabd? Difficulties in Meditation S HABD s reverberatng n all Unverses seen or unseen. the over-whelmng attachment to worldly 231 .

due to some past karmc evoluton. and as such. It s an agent of the Negatve Power attached to each human soul and relshes externalty. they do not relsh ths sprtual dscplne. lovng devoton to Hm s the factor whch makes for better nner contact of the Audble Lfe Stream. Besdes. and as such. It may be added that the dear ones who are engrossed in the pursuit of gross pleasures of flesh and matter seldom take to the Holy Path. yet the Satsangs do not pay proper heed to ths most mportant aspect of sprtual dscplne.142 Q. It does not relsh ntroverson. but by regular practce the soul feels an nnate affnty wth the Sound Current when nner blss s experenced wth the grace of the Master. t s fond of sensuous pleasures. It s rather the tendency of human mnd whch does not relsh beng chaned. t requres some dscplne to be observed for havng an nner conscous contact of the celestal melody. 232 . It s the gracous protecton of the Lvng Master that He grants the conscous contact of ths Heavenly Melody. Human mnd s fashoned as such by Provdence that t resents slence and stllness at ts center—back between the two eyes. whch cannot be eschewed easly. At the outset t s ndeed dffcult. Why does one put off practicing Shabd when it is so very essential for spiritual progress? A. and f perchance some of them may happen to be led to the Master and be granted Intaton.THE HOLY PATH MEDITATION pleasures and sense gratfcaton stand n the way. The Lvng Master s Love Personfed.

DIFFICULTIES IN MEDITATION THE HOLY PATH Human body s just lke a rado set wheren these Dvne Melodes are beng receved by all lvng. the seat of the soul. and never relax your mnd to be ndulgent n gloom or sadness. Catch tme by the forelock. and the dear one s caught n the noose of attachment. Sometmes t poses as a frend to coax the dscple by puttng forth famly oblgatons. It s durng these moments of sheer blss and harmony when your soul s charged wth dvne mpulses 233 .143 You are advsed to hold fast to your medtatons wth relgous regularty even f you feel confused on mundane affars or overtaken by your mnd. At other tmes t stands up n tough fght lke a formdable foe. The Lvng Master s the One who can repar our damaged sets and grant us the knob and wave-length at whch ths Heavenly Song can be heard. Please note that these are the trcks of the negatve power whch keep the dear ones snared n outer confuson and results n the wastage of precous tme at your dsposal. etc. the temptatons of worldly pleasures keep the mnd constantly swngng and waverng. Besdes. are the chef helpng factors for practcng ths sprtual dscplne. Regularty and steadfastness.. Mnd has a varyng set of trcks to unloose on the ntate for evadng ths lstenng. The puttng off of practcng Shabd s an age-old malady of the human mnd for whch dvne grace of the Master s most essental. coupled wth untrng selfless servce n a sprt of dedcaton. The only pont where t can fnd rest s at the eye center.

the lotus-lke cup of the sprt gets more and more water of Immortalty.” says an Englsh poet. Mnd. A cup turned upsde down may for ages reman n the ran but not a drop wll fall nto t. When mnd tastes the sweet Elxr.144 At present every soul has.THE HOLY PATH MEDITATION and new vstas of rght understandng open for your gratutous joy. why should t not be so n your case. acquired a tendency to flow downward and outward through the outgong facultes. you know. The soul becomes free. untl she gets drenched through and through and s saved forever. As soon as the Master Soul gves her a contact wth the lfe-gvng Sound Current by turnng t arght through the wthdrawal of the sensory current. that she cannot catch the Sound Current (the Elxr of Lfe) wthn. on account of constant association with mind. “Our sncerest laughter wth some pan s fraught. But f t s turned arght. t wll get flled up n one or two showers. Medtaton s a 234 . t s dverted from the worldly enjoyments and s subdued. But the pleasures of ths world are all transtory and have always some stng at the bottom. It s because of ths. Exactly s t the case wth the soul.145 You have mentoned regardng your ntrospecton dares—that when others are progressng on the Way. Ths renegade of the mnd can only be subdued f some nternal pleasure of rapturous strans of the Dvne Musc —the Word—s gven to t n leu of the external ones. s ever after pleasures of one knd or another.

Unknd thoughts. you wll see that the water wll churn and bubble. t s meant to cleanse the vessel of all nner drt and flth. a prde of learnng and knowledge. t wll become crystal clear and stll. dstrust of God and lack of fath n Hm are some of the formdable barrers that stand n the way and prevent Hs grace and blessng from flowng n. But f you put a lttle alum n that water.147 Under the nfluence of the senses t s very hard to reach the gaggan (the seat of the soul n the body) or 235 . does brng good results and n abundance. From the eyes alone. and 14 per cent through the ears. When the senses are n control.146 What are the waves whch oscllate n the ocean of the mnd? Ths happens because the senses are bolng over. fll the contaner wth muddy water. only then wll the mnd be tranqul. If you make three holes n a contaner. 83 per cent of all mpressons enter our beng. and then force ar through these three holes. so our frst lesson s to learn how to control the senses. temptatons for revenge. lurkng doubts and skeptcsm. These mpressons through the senses are so severe that they are perpetually at bolng rate.DIFFICULTIES IN MEDITATION THE HOLY PATH matter of love and devoton. When the mnd s stlled the ntellect also becomes stll. and the soul can have connecton wth the Oversoul. Medtaton done n an accurate way and wth regularty. gvng proper tme wth love and devoton. The remanng three per cent enters through other sense organs. So the alum of Naam wll cut through the drt of brth upon brth.

If a man has even one strong desre. the soul falls very low. Our attenton has nstead become lke an mage of the mnd. Outwardly he may be mpressng people n many ways. f the ten senses are controlled. They rule over everythng. When the senses are won. but nwardly he s dggng deeper that very pt nto whch he has fallen. say that of lust. whereas t s not dffcult to realze the Lord. The soul cannot be lnked wth Naam untl t wthdraws nwardly and rses above the senses. the Lght s manfest n that soul. attachment and ego. but do not reman under ths false mpresson.THE HOLY PATH MEDITATION rse above body conscousness. worldly thngs. the fve enemes wll not attack. yet nwardly he s dancng to the tune of that desre. outwardly people may consder hm to be a great soul. We want to enjoy all the low. anger. and whatever he has learned has become null and vod. “Where there s Naam. One Sant says. n anger the ego expands. the Nectar of Lfe! It s all wrong—how far do we thnk we can go? Do one thng at a tme. But the attenton must persuade the mnd to leave the senses and become profcent n the scence of rsng above nto the Beyond. greed. Furthermore. The fve enemes are lust. God’s Lght wll fully manfest tself n that body wheren the fve gross and fve subtle senses are fully under control. So I humbly repeat that to become a human beng s very dffcult. Drectly or ndrectly he s drftng away from the Truth. yet we say we want the hghest thng of all. If the attenton dwells on lust. there s no kam (lust)—where there s kam there s 236 .148 Two very powerful forces are anger and lust.

Stll. crtczng. Out of the abundance of hs heart. etc. and you stll do not understand the danger. lterate and llterate alke. scandal. but remember that lust and anger are the most powerful. whatever you say. perhaps a thousand tmes. You have been asked to fully understand ths. Just thnk. and the ar whch passes near the fre wll gve warmth. It follows that ar whch passes close to ce wll brng a refreshng coolness. a man speaks.DIFFICULTIES IN MEDITATION THE HOLY PATH no Naam. so hs words wll be charged wth that atmosphere— be t anger. serenty or oneness. and wth such condtons. you say: “Yes Sr. s trapped n the powerful grp of these two most damagng trats. Very few people want to admt ther mstakes. He who has no lust and anger s the mage of God. Everyone. backbtng. To become a human 237 . The words that come forth from ths rare personalty are charged wth hs nner tranqulty. or a sweet tranqulty.” Two cannot reman at once—lght and darkness. salvaton s very far away. There are other degradng ptfalls. so much so that men who hear them wll also enjoy a serene stllness. and the undesrable thngs leave ther hold for a whle. for there s no tranqulty.” Guru and God are very easly and quckly pushed asde. possessveness. the merest glance from such a person can stll the mnd. ego. Most of our precous tme s wasted n ndulgence of jealouses. when the mnd suggests somethng. lust. and a soul under ther nfluence can never go very far wthn. So what-ever the nner condton of a person.

You wll be blessed wth ncreasng grace from the Master-Power workng overhead. yet ther severty and duraton s toned down consderably wth the grace of the Master. 149 The obstructon caused by petty thngs durng medtaton mght be attrbuted to your senstve nature. to realze God s not at all dffcult. mpulses and nstncts nherted from past lves.150 Oftentmes ll health wll not permt proper medtatons. Ths must be draned out completely before t can be flled wth love and devoton to the Lord-Master. Reverental humlty and self-abnegaton are ennoblng vrtues. Karmc lqudaton s ndeed a chef factor. You are dong your job and gvng regular tme to medtaton. and nstead be cheerful. Such perods ntervene n the lqudaton of past karma. as they revel n the superb blss of Dvne ntoxcaton. for whch the lovng ntates are stressed the mportance of dscplned lfe full of lovng humlty and pety. and come up above the body conscousness.151 238 . Each bt lad for the sprtual edfce counts credtably and wll stand to your sde n the long run. If only the soul would leave the senses and the mnd. You need not be skeptcal about your progress.THE HOLY PATH MEDITATION beng s most dffcult. gvng no credt to themselves. The reservor of the subconscous mnd s flled wth worldly thoughts. t would acheve somethng great. The sprtual asprants grow n Dvne wsdom.

beng the agent of the Negatve Power. you wll be able to understand ths from a parable narrated for your calm consderaton. and be regular and earnest n your medtaton. When the mnd s attuned wthn wth the holy Intaton from a Competent Master. and the soul s set free to travel back nto the realms of peace and harmony whch are beyond the scope of the Negatve Power. Take refuge n Hm! Why should a chld ever feel shy n wrtng to hs Father? Everyone who has learned to rde has experenced many a fall. but to reman there s devlsh. Difficulties often block the Way. s just lke a horse ted wth the fetters of matter and normally t domnates the sprt. You have a Strong One over your head. and does not resent stllness and concentraton. Do your best and leave the rest to the Power overhead. Do avod uncongenal socety. Mnd. You do your small part n humlty.152 In regard to your dffculty n concentraton whch you say has ncreased snce your ntaton. Please do not be dsheartened. 239 . No amount of worry wll help you. s qute satsfed so long as one contnues all efforts n ts doman. To fall n sn s manly. the rope s cut asunder. Mnd.DIFFICULTIES IN MEDITATION THE HOLY PATH It s a natural desre of an ntate to rse hgh n the nner planes and meet wthn the Radant and charmng Master and enjoy Hs grace and blessngs as well as the perfect peace and blss of those regons. Let Hm worry for you. and do not worry. They must be overcome.

I fnd that you have certan debts to clear. The factors wth whch you are confronted are the normal features of a sprtual asprant. and that you must dscharge your dutes as a husband and as a father. Then relax. you should forget your busness entrely consderng that you have handed t over to the charge of Someone else more competent and powerful. and leave the results to the Master overhead. devote t wthout a break to the sprtual practces wth full fath and love and wth as much earnestness as you put nto your busness n an accurate way. Let the Master Power that s constantly wth you. and one becomes more frm and resolute wth the grace of the Master. You should do ths earnestly. 9. Ths s because you seem not to have developed a proper habt of dong medtaton correctly. Work s worshp.THE HOLY PATH MEDITATION So the mpedng forces make a futle attempt to harbor the efforts of the sprtual asprant. 10 or 11 at nght.154 240 . and ths requres that you work hard n your busness. You should have pleasure on your part. They work as a blessng n dsguse when one’s sncerty and nteg-rty are tested at every step. But after a day’s hard work t s tme to draw a curtan. lest the soul s completely dsencloaked from the bondage of mnd and matter. bless and grant what It consders best. workng over your head. maybe 8. At that hour. and relax completely. 153 You complan that durng medtaton thoughts of busness keep creepng nto your mnd. And whatever tme you have. Do not have any clutchngs.

For locatng the dscrepancy and ts cause.HOW TO OVERCOME THE HOLY PATH So what s meant by “not dong the practces properly” s smply another way of sayng that the one-ponted concentraton preludng complete wthdrawal to the eye focus has not yet been acheved by the dear ones. You are the ndweller of your own body but are not yet ts Master. He wll not allow t to escape untl He has t safely n Hs basket. and lke an expert angler. once He has successfully hooked Hs fsh. have usurped the throne on whch your soul should st. t s to be replaced. you are unable to have any perceptble nner experence. Your servants. and you want to recollect 241 . to the mental repetton. lke any lovng father. they wll not allow you to wthdraw and go n. you should please fnd out the followng: 1. The Master wthn. the mnd and fve senses. He only requres one opportunty to snatch you from the prsonhouse of the body.155 I How to Overcome Inaccuracies in Meditation FIND THAT despte your best efforts. Do you repeat the sacred charged Names orally? If so. It may further be explaned thus—suppose you met somebody some days earler and had a talk wth hm. though gradually and slowly. Untl they are dspossessed and placed n ther rghtful place as servants. s eagerly awatng the day when you shall have set your house n order.

Do you feel any numbness or stffness n your body durng Smran practce? If so. but mentally you wll have all the conversaton repeated. You wll nether use the tongue nor speak agan. Smlarly. sttng or walkng. Ths s the true form of repetton or Smran. Do you reman conscous of the breathng process gong on n your body? If so. eatng or drnkng. we are never conscous of the breathng gong on. t s equally mportant to be elmnated as dscussed above. not by the sngle-handed efforts of the dscple only. 3. back and behnd the two eyebrows. You should not watch the wthdrawal process n the body. readng or wrtng. 2. but keep your nner gaze constantly fxed nto the mddle of what you see wthn. comng or gong. durng medtatons. and as such. The practce of Smran s ndeed a slow process. The sensory currents from the body below are gracously wthdrawn to the eye-focus. but when establshed 242 .THE HOLY PATH MEDITATION t now. you are not to be conscous of t. The fve holy Words are to be repeated mentally durng medtaton. but by the lovng grace of the Master Power workng overhead for proceedng wthn. or even whle talkng. t s to be elmnated as the breathng process starts from the navel center and ends n the nasal center. you reman n the body durng your medtatons. You wll agree that normally whle dong work all day. altogether oblvous of the body below or of the breathng gong on n the body. Ths can be done by lookng sweetly and ntently wthn.

but the fact remans that He. wth the grace of the Master. Smply st at the door and wat.156 What the Master tells you to do s not really dffcult f you could but comprehend the smplcty of t. 4. From the above. 243 . That bengn Power s ncessantly wth you and s qute aware of your earnest efforts. Ths sublme slence s best and easly acheved by lovngly and humbly reposng n the gracous Master Power to grant and bless you wth whatever It deems ft. one reaches the eyefocus wthout any specal effort. You wll agree that t s the lovng devoton and the angushed cry of the soul whch nvokes mercy and one gets attuned. But so long as you are conscous of your actons. It s somethng lke nvtng somebody to enter the room whle blockng the doorway by standng n t. I hope you wll be able to locate the fault and wll be able to remove t. you wll say “no. the Great wthn. and when you lovngly elmnate yourself.HOW TO OVERCOME THE HOLY PATH wth the grace of the Master.” The slencng of the ntellect s the last nal n the coffn. He wll manfest Hmself to you n the celestal manfestaton of Dvne Lght and holy Sound Current. He tells you to st n a poston most comfortable to you. wll surely bless you at the opportune moment when He consders t ft. Do you slence your thoughts durng medtaton? Naturally. you stand n your own way. I qute apprecate your yearnngs. How t may best be elmnated s explaned below: You should not have any clutchng tendency to have one thng or the other.

No deceptve form wll 244 . where the Inner Master s patently watng to greet Hs chldren at the threshold of the astral plane. He wll answer all questons asked of Hm. do not leave off repetton when wthdrawn or n a sttng. one may forget the repetton of the fve holy Names. that whle sttng n ths poston you are to reman wde awake wth your attenton drected at the seat of the soul behnd and between the two eyebrows. even for a short whle. to be on guard. they erroneously beleve ther medtatons to be barren of all concrete results. repeatng the Smran of fve charged names slowly and at ntervals. the dscple should lsten to and accept the words of the Master as true. they would. When the real Master appears to the dscple.158 W Dangers and Pitfalls on the Way HILE SITTING durng medtaton. Often f we fal to repeat the fve charged Words. as sure as two and two make four. that you are to look sweetly and serenely nto the mddle of the darkness n front of you. wth due regard to self-ntrospecton. the mnd comes up before us n the form of the Master to deceve or to mslead us.THE HOLY PATH MEDITATION one n whch you can st the longest wthout movng. 157 If the dear ones were to do ther sprtual practces correctly. If the Form of the Master remans whle dong Smran. rse above body conscousness and transcend nto the Beyond. So. But because they are unable to do ths. In such a case mnd and Kal (the Negatve Power) can deceve us.

that cannot all be true. Only such persons wll stand before you as Those from the Ffth Plane.160 As regards vson. attachment and ego. The Master’s Radant Form appears to the dscple whle he s n a conscous state. leave us n the form of a lon or lttle chldren. and He stands durng Smran. when you rse above bodyconscousness. Do not engage n lookng at them.159 When the soul wthdraws.DANGERS AND PITFALLS ON THE WAY THE HOLY PATH reman whle the dscple s dong Smran. Soul traverses here and there and sees many events whch are transprng elsewhere. So do not pay any heed to t. But we should not waste our tme n engagng ourselves n such thngs. and from These you wll derve some beneft. anger. you may see vsons n the astral planes. t traverses wth the astral body nto hgher regons and sees fgures. These thngs cannot retard the progress of a soul 245 . Sometmes the fve passons—lust. The fgures wll dsappear. Sometmes you may see lons and snakes appear. but repeat the Fve Names. Such words must not be reled upon. He may pretend to be our Master. A snake at tmes represents the mnd. face to face. At that tme you should repeat the Fve Names. If any reply s gven by the Master n dreams. t wll not harm you. greed. The Negatve Power at tmes may tell us thngs. you wll go ahead and surely meet the Master wthn. These are not forms of the Master of Love. but does not stand before the Fve Names. as that wll retard our sprtual progress. If you are regular n puttng tme nto the sprtual practces.

whereby they try to obstruct the way. cloud-bursts. If he stands before repetton. wth all ther learnng and tapas. the evl sprts—Asuras. earthquakes. you should pay no heed to them. thunder. then by threats of volence by fre. far or foul. It s the most delusve world where even the Mahatmas and the Rshs. If he turns up. It s n predcaments lke these that one can only stand these trals when one has by hs sde hs Guru or Murshd. Mara. repeat the Fve Names. fal to hold on to ther own ground. What s there n that vast unverse (of the three worlds) whch Brahman would not lke to offer to these earnest souls who try to escape through hs domans and reach the True Home of ther Father? At every step. lghtnngs and what have you.162 To cross the mental world s not so easy as t may seem to the untraned n the mysteres of the Beyond. Ahrman.THE HOLY PATH MEDITATION who s dong Smran of the fve holy Names. heaven splttngs. he tres to block the way of the asprng souls. Please ask the one concerned to appear to you and talk. the astral or the mental. only then lsten to hs voce. these voces come from the negatve and should not be gven any attenton. to wn over the seekers after Truth by assurances of worldly kngdoms and prncpaltes. 161 As regards voces comng to you. The great Prophets and Messahs and all others have gven ther experences of the ferce encounters that they had wth Satan. for the Guru Power then draws and absorbs the dscple’s soul nto Hmself and takes hm 246 . be t n the physcal world. Generally. and f they do not succumb to these temptatons. Demons and ther agents n countless ways.

Please note that the mnd relshes the grooves of habt havng formed out of ts ndulgence n acts of repettve nature through the senses. You wll succeed wth Hs grace. and does not yeld unless he s convnced that the seeker clngs to the protecton of the Master Power (Akal or Tmeless).164 I Dry Spells AM GLAD to fnd that you are devotng some tme for your holy medtatons wth the grace of the Master. when undertaken n a sprt of dedcaton to the Master. Love coupled wth nner humlty and self-effacement surmounts all such mpedments whatsoever. rrespectve of mnd’s protests. It may be ponted out for your nformaton that durng such perods the lovng protecton of the Master becomes more strong as you have felt wth Hs grace.THE HOLY PATH DRY SPELLS along the path of “Rngng Radance. You should stck to your resoluton carefully. The casual spells of dryness or vague feelngs do ntervene as a result of reacton of past Karma. The holy medtatons.” For each soul the Brahman stakes hs all. when the chld dscple should muster more of courage and determnaton n stckng to the sacred schedule or regularty. Your earnest prayer for havng regularty s apprecated.163 Please do not bother about the negatve powers. become more frutful wth Hs grace. You are to 247 . and nstead dwell more on the dvne protecton of the Master Power by keepng yourself mmersed n the lovng remembrance of the Master.

You are to lay the lne track carefully and the powerful engne wll run on t wth the same speed and velocty. Let your mnd be attuned to the holy Feet of the Master—the Supreme Gude. He ether progresses or slps back.165 The ntervenng dry spells n medtaton. grace and protecton. as opposed to ts present habt of seekng enjoyment n outsde thngs. but nstead be earnestly devoted to your holy medtatons wth renewed zeal and vgor. and ths s the reason for the present dffcultes experenced by the dear ones n ther routne medtatons. Ths s acheved not only by ethcal lvng but also by the nner help and strength you get every tme you st for your medtatons. Every tme you st. you are creatng a habt whch one day the mnd wll accept as n ts best nterest. whch the sprtual asprant fnds sometmes are a blessng n dsguse when the nner devoton s fostered for a hgher step.166 Man s so consttuted that he cannot for long reman at one level. So. f no apparent nner headway s acheved.THE HOLY PATH MEDITATION change ts atttude from downward to upward. The gracous Master Power wll be extendng all feasble help. You need not worry about t. You may judge for yourselves whch way you are gong by seeng how far your mnd and senses are comng under your conscous control. and try your level best to abde by Hs Holy Commandments. know t for sure that the ground s beng watered. The habt of the mnd n runnng after outsde enjoyments has become natural 248 . Habt strengthens nto nature. and all else wll come of tself.

others growng jealous wll not be able to gve hm or her proper gudance. t resents sttng n the quet. who would become jealous of hm. the Sants made a Law to be strctly 249 . but when t has grown nto a stalwart tree an elephant cannot uproot t. change the nature of the mnd from one seekng pleasure n thngs external to one thrstng for the blss and sweetness to be had from thngs nternal.RETARDING FACTORS THE HOLY PATH to t. By creatng a new habt you wll. thus nvtes the ego to take the upper hand. The laws of the physcal plane demand that each must behave soberly and must not exhbt hs or her extraordnary qualtes whch relate to hgher planes. You can see that one narratng hs or her personal experences many a tme becomes elated. A rch man would lke to control hs hard earned rches lest t be notced by others. Moreover. Smlarly. and prde has ts fall as a result. the adverse thoughts of others do affect the dscple. the sprtual treasures acheved by the devotee need extra care and vglance to be hdden from others so that the same may reman safe and wellguarded—just as a saplng s eaten away by a passng goat. except the Master or more advanced dscples. It has a sgnfcance. and as such the dscplned devotee s requred to cultvate tolerance and humlty. On these basc grounds. n tme. 167 T Retarding Factors HE DIVULGING of nner experences to others. Therefore. affects one adversely and retards the nner progress. Agan.

” You could not keep wthn yourself the new joy and beauty that the Master had gven you and erred gravely n speakng about the same to_______. you would have been warned and clearly told about the thngs that tend to help the progress n medtaton and the thngs that stand n the way and retard sprtual progress. Great opportuntes wll open up. So now agan wth love and devoton. eggs or ntoxcants). Your medtatons wll agan become sweet. The reacton of _____’s mnd caused doubts to creep nto your mnd. except to the Master who s competent to gve proper gudance on the Way. seeng and reactng to everythng that an ntate does.e.170 250 . all meat. one should be very cautous to avod fallng nto carnal enjoyments as that darkens the nner vson. gaps and defaults n any part of medtaton. Luke sad. fowl.168 Moreover. pray to the Master Power wthn to open your way. They are recaptulated below for your gudance: “Dsclosng nner experences to anyone other than the Master. The Master s always wth you from the tme of ntaton. He s not away from you. St. Take heed that the Light which is within you is not darkened. neglect from abstanng from prohbted det (.THE HOLY PATH MEDITATION observed by one and all that the nner experences must not be dvulged.169 At the tme of ntaton. fsh. He wll lsten. Be rest assured. retard the progress.

174 Mnd s nothng but a storehouse of karmic mpressons comng down from the begnnng of tme n an endless seres of ncarnatons. The mnd feels shy of gong n and comng n touch wth the Sound Current. Instead. are locked up n forms—causal. Its base also goes far above.173 At present. and physcal successvely.MIND:HOLY PATH THE DEFINITION IND-STUFF s made of a hghly rarefed matter of Satva substance n the elements. t s prepared to go to the extent of sttng n trenches n the face of bullets to wn a bottom vctory. the whole of Nature wll be at ts beck and call. It s engulfed by the mnd and s subject to t and has to obey the dctates of the mnd. The body cannot M Mind: Definition 251 . The mnd and the soul combned. Lke fre. or wll gladly face the rsks of crossng the Atlantc to gan a name or establsh a record.171 So long as the soul s n the mnd zone t s a prsoner. Gossamerlke t spreads n the body wth ts tentacles deeply rooted n the senses. the mnd desres those thngs t cannot get. workng through sense organs. for there t loses ts dentty and freedom. rooted as t s n the unversal or cosmc mnd chid-akash. astral. n ther turn. When t realzes the Truth. t s a good servant but a bad master.172 What consttutes desre? All conceptons n the mnd are desres. It serves as a lnk between the materal body and the conscous sprt or soul n the body whch s enlvenng both the mnd and the body.

and karmas fashon the body and all that s of the body and bodly relatons. for one thnks “I am everythng. (2) Manas: It s the thnkng faculty of the mnd whch cogtates over such mpressons as rse on to the surface of the lake n the form of rpples and waves just as the breeze of conscousness blows over the waters of the chit-lake and sets n moton an endless chan of thoughts one after the other. for he forgets hs true self.175 The mnd by tself s not conscous. (4) Ahankar or ego: It s the self-assertve faculty Intellect M 252 . and fnally decson.THE HOLY PATH MEDITATION but perform karmas. The entre world s a play of karmc mpressons stored n the mnd by the people of the world. It s the consciousness of the soul that the mind reflects. after consderng the pros and cons as presented by the manas. dscrmnaton.176 Anyone whose soul s under the mnd’s nfluence and control becomes an mage of the mnd.178 What are the attributes of mind? IND HAS four facets or attrbutes: to wt. It s the grand arbter that tres to solve the problems of lfe whch come before t. (1) Chit: It may be lkened to a lake n whch countless streams of mpressons are mperceptbly pourng n all the tme. ratocnaton. Ths s why the world s termed as mano mai shrishti or creaton of the mnd. (3) Budhi or ntellect: It s the faculty of reason. We call ths ego or I-hood. and man mnus mnd s God.”177 God plus mnd s man.

The lstenng to the holy Sound Current as comng from the rght sde wth rapturous attenton and absorpton theren burns away these seeds of karmas and renders them nfructous to bear frut. The thoughts contnue feedng the mnd and regster mpressons n the Chta—the subconscous reservor of the mnd.THE HOLY PATH INTELLECT of the mnd. and thus prepares a rch harvest of karmas that keep one movng up and down n the gant Wheel of Lfe. and as such are consdered more volently harmful than those enterng the mnd n the normal wakng hours. It should be attrbuted to the nner concentraton durng medtatons when the mnd becomes comparatvely more sharp and one-ponted. and serve as seed karma to fructfy at a later stage.180 Q. and ths t does when we travel wthn and upwards. However. Would you please comment on this? A. for t lkes to assume credt for all the acts done. the memory revves and the record becomes ntellgble. the thoughts enterng the mnd durng medtatons become more potent to bear frut at the earlest opportunty.181 253 . Only when the mnd develops.179 All actons leave an mpresson behnd whch dull mnds fal to decpher. We have been taught in our Satsang that all thoughts that enter the mind during meditation register on the astral and take the form of karma for us.

reasonng.”184 254 . there s not much left for the ntellect to do. Thereafter remans the practce. Does intellect play any part in Self and God realization? A. and does what he s told. If an ntellectual man comes on ths Path and really gves hmself up to the Master’s Wll. The ntellect s earth-bound and so s reasonng based on ntellect. No. And that advantage s he wll be able to gve out the Truth to others n many ways n a language made wth well thought-out words that wll convnce the ntellectualsts more easly than smple words uttered by a mere practcal man. ntellect s just one of the facultes of mnd. wth heart and soul. where the practcal sde s concerned.THE HOLY PATH MEDITATION What part does intellect play on the Path? Attributes of Mind V ERY LITTLE. Once the theory s grasped. then there s no better dscple for ths Path than he. to acheve the Goal by a process of Self-analyss. ntellect plays an mportant part n understandng the theory of the problem of Self-realzaton. to wt. for there he has an advantage over an ordnary practcal man. Can we penetrate into the Beyond by intellect? A. “How can the less the greater comprehend or finite reason reach infinity. for the Scence of the Self s essentally practcal.182 Q.183 Q. Yes. But ths does not mean that ntellect s harmful to Sprtualty.

186 For sprtual progress. Each queston carres a ratonal answer n ts bosom. and untl all these states whch consttute the mnd zone are successfully crossed. beyond the pole of knowledge.185 I would advse you not to dwell too much on ratocnaton. No. Ths thnkngself contnues to be wth us for qute a long tme. ts range extendng from the physcal to causal states.187 Verbage s smply a vehcle of expresson when you try to put forth your nner-most feelngs seekng soluton for the confuson created by your mnd. But seeng the nscape (wth the nner eye opened) s belevng. Any unnecessary wrestlng wth the ntellect or free play of the mnd retards sprtual progress. Dvnty 255 . and admts of no uncertanty and skeptcsm. The human ntellgence baffles at tmes at surface. but f you endeavor to delve deep nto the nnermost recesses of slence of the heart. for t tends to scatter the mnd. and may be obtaned by attunng wthn to the Sound Current whch s the astral manfestaton of the Master Power always present wth you. God-realzaton s not a subject of ntellect. Can we be ever sure of God-realization intellectually? A.ATTRIBUTES OF MIND THE HOLY PATH Q. All our talk of God s but nferental and at the most a matter of feelngs and emotons all of whch are subject to error. Concentraton means the control of mental vbratons. stllness of mnd and ntellect s most essental. you wll fnd neffable dvne blss gushes forth from the fount of Godhead. t does not drop off. It s a queston of actual experence.

but mystcsm deals wth contact wth Realty.THE HOLY PATH MEDITATION dawns n deep slence—the seer becomes dumb and mute wth overwhelmng dvne ntoxcaton and relshes to absorb hs lttle self n Hm—the Lght and Sound Prncples. So Lfe or Conscousness s somethng else than ntellectual wranglng or wrestlng. however. 188 Phlosophy deals wth theory. Your questonng s wthn the doman of ntellect. But you have to transcend ths realm of ntellect by stllng t. know that thought s an expresson of soul beng an abstract attrbute granted to the humans for smooth workng n ths world. because phlosophy works on the ntellectual level. and the rare boon of rght understandng s granted wth the grace of the Master.191 It s beyond the ken of human comprehenson to gauge the grandeur and lmtlessness of dvnty. Regular feeds of Holy Naam wll manfest to 256 . whereas sprtualty dawns when the ntellect s slenced by lovng devoton and reverental humlty.189 At the level of the ntellect you may remember so many thngs about what the Master has sad and gven out.190 You may. you are talkng only at the level of the ntellect. whereas mystcsm works on the level of the soul. That has no lfe. when the dvne revelatons of Lght and Sound Current wll recharge your soul wth dvnty and result n eventual mergence wth the Absolute. It s durng the slent and sublme moments of holy medtaton when the chld dscple s nearer to the fountanhead of blss and harmony.

Why does the mnd forget the Blss? A. It drags us down lke a weght of ron. or materalsm. When nner conscousness grows gradually. then only does t realze that t s soul. the sprt can take n drectly the Cosmc Energy from ts very source. Forgetfulness s the chef attrbute of human mnd. away from the Truth. The ntates are nvarably advsed to practce the dvne vrtues whch are helpful for regular progress on the Holy Path.195 Q.” It s because of the mnd that we cannot partake of that whch s nsde us. If ths vel were to stop flutterng n the breeze of desres.194 “In the temple of God. but the soul knows what Guru s and what God s. It s a slow but sure process.192 ETWEEN GOD and sprt there s no other obstacle but that of a vel of the mnd. It s due to the gross Maya. In turn.OBSTACLES OF THE MIND THE HOLY PATH you dvne glory n ts prstne beauty.193 The mnd may stand n between. mnd forgets ts lower pulls and relshes B Obstacles of the Mind 257 . as t does at present. the mnd drags us downward. the senses are draggng the mnd. that we forget the nner Blss and are overtaken by sensuous urges. leaves the senses and calms the mnd. If the attenton wthdraws from outer envronments. and the pleasures of the world are draggng the senses. Have you understood ths? Our mnd s the barrer between soul and God.

The alphabet of sprtualty commences wth nner slence. are very strong. 196 Those who are led by ther mnd mpulses are known as manmukhs. when we try to st slent. whch necessarly requres soltude and secluson. Bascally. wth the result that tme and agan they fall helplessly. It s only durng these sacred moments of slence that we can understand the basc prncples of sprtualty and mbbe ther rght mport.THE HOLY PATH MEDITATION nner Blss perpetually wth the grace of the Master. but they are so much flled and ntoxcated wth ther mental merchandse that they fal to comprehend the greatness and sublmty of the Holy Path. They do try from tme to tme but always keep ther mnds above the Master. You wll please understand that mnd has ts varous grooves wheren t clngs fast. Such persons cannot rse above the body conscousness. It often les n ambush and makes ts nroads when least expected. The Master tres to make them understand n one way or the other. only then wll we come to know where the shoe pnches. and tme and agan they come to the surface to delver blows whch often 258 . they could be blessed wth ths rare prvlege of nner nverson to enjoy the supreme blss. though nvsble.197 The wles of the mnd are both very subtle and rsky. If they could pn ther deep fath n the competence of the Master and rely less on ther own ntellectual reasonng. The ngraned evl propenstes. Such dear ones cannot acheve nner stllness and slence.

By admnsterng to t regular doses of the celestal musc emanatng from the Throne of God. The only remedy for tamng the hydra-headed mnd s that of the Holy Naam. Here comes the need for the long and strong arm of the Master. By contactng the all-audble Sound Current wthn and the heaven’s holy lght. Ths s the soveregn remedy for all the lls of the world. whch s the greatest gft of the Master. whch goes on thnkng endlessly. however reasonable t may be.199 The hand of the Negatve Power on your head wll not allow the mnd to obey you.OBSTACLES OF THE MIND THE HOLY PATH prove fatal. t becomes docle and forgets all else around t. whch stretches forth wth equal aglty to hs rescue. He wll go on 259 .198 Heren the Master once agan remnds us that mnd s very wcked and trcky. the mnd contnues plannng and maneuverng otherwse. Our ntellect. Never agree to the dctates of the mnd as t has a hundred and one ways to keep you stuck fast n the physcal body and the terrestral plane. The col strkes out lke lghtnng. fnte and lmted as t s. a panacea that cures all dseases of the body and mnd. cannot possbly comprehend the subtle actvtes of the mnd. Knowng full well that we cannot avod the decrees of heaven by any amount of wshful thnkng. for t wll not readly accept the gospel of the Guru. wth such sharp and sudden twsts and turns that man by hmself s helpless n ts clutches. the mnd gets rd of the lower propenstes and begns to enjoy and take delght n the hgher ravshng blss of dvne ntoxcaton.

201 Negatve Power has a vast domnon engulfng the frst three planes. Such a skeptcal mnd wll. We are lvng on a plane whch s governed by the Negatve Power and where the nexorable Law of Karma works supreme.THE HOLY PATH MEDITATION ncreasng the dualty to make t more and more dffcult and confusng. Frstly. The Negatve wll not help you to overcome ths dualty—only the Postve can do that. the mnd wll always be doubtful about the effcacy of Holy Medtatons and one wll start mssng the medtatons. Complacency retards nner progress. and get devoted to alternatve pursuts. have left behnd some useful treasures n the form of ther precous experences for our gudance so that we may safely tread n ther footsteps. The Masters of the Hghest Order.200 The Negatve Power puts two strong mpedments whch are encountered by the Intates of the Master. and n one way or the other. as Intaton per se s suffcent for proceedng on the Way back to the Home of the Father. fnd fault wth the Master and Hs Path. It s a marked dfference between the Powers. and those who happen to fall prey to the allurements of ther mnd—subtle and causal— are caught n fner fetters or bondages. The mnd s the agent of ths Negatve Power. who came n the past.202 260 . nstead of dong anythng useful. substtutng them wth mere routne readngs of the scrptures and other sacred texts. t wll entangle you to be kept ted to the many lmtatons of the body and worldly possessons. t wll brng forth an argument that there s no more need for hm or her to call on the Master. Secondly.

Smlarly.OBSTACLES OF THE MIND THE HOLY PATH “Through the lluson of the body you also become attached to materal objects. the whole structure collapses lke a pack of cards. get ther sustenance from a hgher lfe prncple known as the Holy Naam or the Word. We readly forget that we are ensouled bodes and not merely physcal bodes.”203 Heren the Master conveys to us another sublme truth by tellng us that we have been caught n the spder’s web. and they n turn. and the result s that wherever your attenton s. t s our own mnd whch has developed an unnecessary attachment wth the physcal body and ts alled relatons.204 It s better to guard the tendency of each other because the objectve mnd s very powerful n the 261 . Do you know what s the underlyng bass of Maya or deluson? Its roots le n the physcal body from where t sprngs and spreads around lke a ggantc Upas tree. so you become that. and as soon as that power s wthdrawn. and the more you feed them the harder the mnd wll work and the more strength t wll get. havng prepared a vast net of attachments for bndng ourselves down n the mre of deluson and decepton. You wll apprecate that a spder weaves fne threads of ts own secretons and gets entangled theren. You are under the nfluence of the mnd and senses. and t s then sad Dust thou art and unto dust returneth. It s the soul currents whch permeate through and through the physcal plane whereby t s enlvened. So long as that dvne power s workng n us we are alve. whch are feedng the senses through the outgong facultes.

Human nature s the same everywhere. and cunnng enemy. It s not proper to teach of a thng when one has not the frst-hand knowledge of t. Instead of controllng the senses t s now subject to them and thus constantly wanders from one subject to another wthout anythng to rest upon. The Pnd Mnd does not lke to be subdued because t has been free for so long and has become so much absorbed n ths outer world that t has not only forgotten the worlds wthn but has forgotten ts own source—the Brahmand Mnd. and the eye s held by attractve objects. and n gnorance knows not that the valuable tme s beng lost. t s—alas!—held out by “fame. In the guse of dong good to others t deceves tself. the last nfrmty of noble mnds.” as Mlton calls t. whch are not ours and have been evolved by matter and Maya. clever.THE HOLY PATH MEDITATION physcal plane and t s mutual Satsang only whch checks out evl tendences. If by good luck t s comparatvely free from the anxetes of lfe and hears of the worlds wthn and occasonally has a pont glmpse of the mere outskrts of these worlds. The fame and honor gven by people keep t out just as much as ears are held by sweet musc. Socety of the people tends to scatter the mnd. Mnd s the most powerful.205 Step by step the Master s openng up new vstas of 262 . and to release the sprt from ts bondage t s necessary to break attachments from the allurng materal objects. then nstead of gong n and bearng mastery over them. Frst know thyself and then preach.

The mnd may be lkened to a parastcal plant whch has no roots of ts own.206 You must not feel dsheartened and try to regan your nner happness by dong your very best and leavng the rest to the gracous Master Power workng overhead. Even the darkest cloud has a slver lnng somewhere. You are to be on the guard lest your subconscous mnd s fed wth thoughts of gloom and morbdty. s bound to the body. but draws ts sustenance from the host tree to whch t tenacously holds. Just as electrcty wll turn the wheels of ndustry and render useful servce f used constructvely or snuff out lfe f wrongly used. He s fully aware of your dstress and awatng most eagerly to receve you wthn n fathful medtatons. nfatuated by the colorful shell.OBSTACLES OF THE MIND THE HOLY PATH rght understandng by tellng us what the root cause of ths msconcepton s. The subconscous mnd wll translate nto realty a thought drven by fear just as readly as a thought drven by courage or fath. at ts lowest level. You are free to a great extent 263 . In exactly the same way. the mnd n tself has no separate exstence per se. and carng lttle for the sweet kernel wthn. but s a sheer projecton of one’s mental make-up and s nextrcably mxed up wth the sense objects through the senses. It makes no dstncton between constructve and destructve thought mpulses. It. He says that t s foolsh for the human mnd to be attached to outer fances. whle at ts other end—the hghest level—t s subtle enough to draw ts sustenance from the soul. It works wth the materal you feed t through your thought mpulses.

It has the capacty. humlty and self-surrender. mnd. Instead of fghtng wth t rght and left 264 . t s not mpervous to the hgher and holer nfluences of a Master-Soul to whom t responds and He channelzes t the other way about. It s an nnovaton ntroduced by Swam J who tells us to make frends wth the mnd. When lvng on the crcumference of lfe. wth a lttle pattng now and then. t can be converted from a formdable foe nto a valuable frend and a helpng hand to the soul n ts search to brng about ths converson. chameleon-lke. whch wll n turn bless you wth peace and harmony. to take on the color of the ground where t squats and that ndeed s a redeemng feature.207 I Befriend the Mind S THERE any good or helpful characterstc of mnd? Yes. n ts present state. and when t s done. one can have no better help-mate than the mnd. an enemy of the soul. but rooted as t s n the Gaggan. whch s an agent of the Negatve Power and. lovng devoton. has another face as well. lke Janus. My love and blessngs are wth you. t expands outwards. If t s traned properly by gentle persuason and kndly words of advce.THE HOLY PATH MEDITATION n ths respect to be receptve to the thought mpulses of fath.208 The mnd s undoubtedly our enemy and s too superor n strength to be annhlated. You must not dwell much on your confuson but meet every stuaton wth courage. downward.

210 The mnd’s habt s to drag everythng downward. I wll gve you food. f you do somethng at a fxed tme and contnue dong so for a number of days at the same tme. and after some tme t wll become part and parcel of your daly routne. the nner revelatons wll arm you wth somethng far superor. You know that mnd has a tendency to tread on much beaten tracks. So ths s the easest way of overpowerng ths powerful dot. yet as your frend. for the mnd s no small thng.209 Nothng can be ganed by cursng the mnd. nstead of fghtng wth t outrght n an unequal struggle. wll also start relshng the same and gradually gve up ts past pleasures. even f t wants to hurt you. If he desres food. whch s so easy and nterestng to solve by makng a frendly allance wth the mnd nstead of makng t an nveterate foe. that s. t wll not do so. Just see for yourself. The Master gves us a postve approach for the soluton of ths rddle. It wll be seen that after some tme. Under such an arrangement he mght even cooperate wth you. t creates grooves of habt and mechancally acts n a repettve manner. but frst let us do 265 . whch used to resent nverson. we may make the best use of the mnd n a frendly way. then agree— “Yes. a habt s formed.BEFRIEND THE MIND THE HOLY PATH and to no purpose. so the Master’s advce s to befrend t. We can turn to our advantage ths weakness by devotng regular tme to the holy medtatons at the fxed tme wth relgous zeal and punctualty. and the mnd tself.

Excessve eatng and drnkng. don’t fght wth hm. One must leave all sense attractons and rse above body conscousness. but f you forget yourself and your am n the mnd’s enjoyments you wll lose all desre to progress. As long as man does not kll the physcal mnd and wthdraw from the sense level. or leave t behnd. he wll be tormented wth the desre for t. It s a very accurate defnton of the mnd.” If you mmedately refuse the food. If you make a note n a book.” t wll be the frst page people wll read. He s lke a stubborn donkey. and make t understand the stuaton. the more stubborn he becomes. but that the soul should understand and make t agreeable. Lord Buddha sad we should be desreless. the more you restrct hm. and frtterng away the attenton on worldly sghts. If you can take the mnd wth you. for the mnd s unhappy—so much so that at tmes t cres out n torment. He never says to gnore the mnd. “do not read page so-and-so.THE HOLY PATH MEDITATION a lttle medtaton. for desre s but sense enjoyment.211 The Satguru advses the soul to take the mnd along f t wants to return home. Only by steppng asde from all ths can one truly take a step ahead. otherwse t remans mpossble to go hgher and taste the Nectar of the Lord. they won’t be able to resst the temptaton! So make your mnd a companon. sounds and sensatons—all these are outer enjoyments whch deny one the blss of the nner enjoyments.212 266 . t wll be easer. then we wll have food. Make t your companon. he cannot proceed.

and to rse above the thrd s really somethng rare.214 Because of ts vast area of rule.215 267 . You may throw all the flth out of a drty house. If you are good to your enemy. He wll help you to befrend t and so make the path easer. and gradually the badness wll be washed away forever. Even fewer rse above the second. yet the smell of that wll spread and permeate not only the nteror of the house but the surroundngs too. hs enmty wll be softened somewhat. No matter how much you may hate your ptful stuaton. In ths way there are chances of hs becomng stlled. so among those who practce medtaton.213 So t s possble to gan control over the mnd only n the company of a Satguru. but t wll lessen the lengths of hs cruelty. yet hate wll only serve to ncrease the problem. everyone s under the mnd’s control. Many fnd ths dffculty n medtaton. Then t may start to lsten to you. Love s such a magnfcent thng that t can control even the worst charactered person. It s our cruel enemy whch wll go on tormentng our lfe. whereas t usually does not. Wth love.BEFRIEND THE MIND THE HOLY PATH Make a frend of the mnd. but by makng frends wth t we take the frst step toward ganng the desred control. durng whch tme you wll be more awakened. If one makes frends wth an enemy. make t your companon. he may not mmedately cease hs enmty. and say that ther mnd does not allow them to medtate. very few rse above even the frst regon. The true soluton s to start washng wth the water of Love.

lad on the latter. All ths may seem dffcult n the begnnng. The outer falngs are to be vewed wth a keen eye. but slowly and slowly the mnd gets nto the habt. f that has developed. Peace comes from wthn and not from wthout. or lstenng to the Sound Current. Everythng wll come n due tme by the Grace of the Master. You need not be frustrated. therefore. Should. or sweetly thnkng of the Master. however.216 268 . Please do not be mpatent. One must nvert wthn to get t. The nner experences wll ncrease from day to day. and the falures are to be removed from day to day. Outer lfe and nner progress go hand n hand. and soon t begns to lke and enjoy the medtatons and ths sort of truthful and straght lfe. No sprtual progress can be made wthout ethcal lvng—great stress s. but carry on your job steadfastly and lovngly wth fath n the Master Power.THE HOLY PATH MEDITATION M Stilling the Mind IND IS ACCUSTOMED from ages to hop about and lve on thngs of the outer world. Durng the day when you are busy n your worldly vocaton. please be fully devoted to t wth dlgence so that your mnd s fully absorbed n the work you do. Tme factor s necessary. there be any moments when your mnd s free. You have been gven the way for nverson and stayng on wthn to enjoy peace and blss n the Hgher Planes. those moments should be utlzed n repeatng the fve Holy Names. The more t goes out the more t s scattered and the less peaceful t s. Work s worshp.

217 Brave s he who has control over hs mnd and senses. t would seem there s no fre at all.218 269 . and when t stands collected n the eyes you wll pass on to the regons of lght. If you cover a fre wth ashes. yet a strong breeze wll revve t and reveal the heat lyng beneath. Ths many-headed serpent s the mnd. and wthout that Sound from the Beyond. Ths mouse-mnd has become heavy by drnkng the weght of God’s Name. whch has a thousand ways of nflctng ts poson. There s no other means of controllng the mnd. and the stage of senses wll be left behnd: one becomes free of them. The accounts of Lord Krshna’s lfe state that he jumped nto the Rver Jumna and controlled the hydra-headed serpent there wth the sound of hs flute.STILLING THE MIND THE HOLY PATH There s a sound of Truth vbratng wthn—a song whch s sung n every beng. through whch all other attractons wll fade away. Please try to stll the vbraton of the mnd. However. It s the repetton that brngs the mnd n and the Sound Current that pulls t up. There s a great attracton n hearng ths Sound. t cannot be controlled or overcome. f you throw water upon t. renderng t mpossble to run around loose or engage n ts ever constant oscllaton. even a thousand tornadoes would fal to revve t. for though t may reman quet for a short tme. The mnd can be weghted down by the mercury-lke qualty of the Naam. t wll then run away agan. Outer ntellect and knowledge have no power over t. for the nward progress s n proporton to ths control.

but f you were to attempt nner slence and stllness. But patent and persstent efforts for keepng the mnd stll wll gradually unlock the treasures of dvnty wthn you wth the Grace of 270 . and wealth that t fals to vsualze and comprehend the greatness of the sprtual beattude wthn. when locked n a dark cell. and knocks to get out. t would cry out and run rot. There s nothng smlar to t on earth. shreks. Now. for then t behaves lke a small babe who. t would stop cryng. wne. Exactly smlar s the case wth the human mnd. The Lvng Master. gets a feelng of satsfacton. You know that the mnd. resents nner slence and stllness. who says that the human mnd s gravely foolsh n havng fallen prey to the outer sense enjoyments and s endlessly entangled n worry and msery. You can keep t engaged n outer pursuts for hours at a tme. You know that the nner blss s supreme and unrvaled. cres. as t has a tendency to roam wthout for aeons and aeons wthout end. f the baby were provded wth some sweets to eat and toys to play wth. Heren you wll certanly agree wth Swam J. but alas! the mnd s so much ntoxcated wth the lust for woman. who holds the key nto the Beyond and provdes the chld dscple wth nner lnks of dvnty to carry hm nto hgher regons.THE HOLY PATH MEDITATION But they could beneft stll further from mastery of the mnd f they could but learn the sacred technque of self-analyss and wthdrawal of the sensory currents from the body. at present.

but when the same are passed through a convex lens.220 Mnd s enamoured of pleasures and runs after them whenever and wherever they can be found. But pleasures of the flesh are qute dfferent from true happness born of nner peace n the soul. and thereafter seem nspd and valueless. Ordnarly the sun’s rays do not burn. If the mnd s provded wth the appetency to relsh somethng sublme. and gets an opportunty of dong so. and the mnd whch gets conscousness from the soul s stlled for the tme beng. t knows the value of real happness. Smlar s the case wth concentrated attenton 271 . Just learn to do one thng at a tme and that too wth sngle-mnded attenton and devoton. Tuls Sahb says: The attention or the outer expression of soul is controlled in the company of a Sadh. these become so powerful that they burn anythng placed n ther range. Always be buoyant and fresh when you st for medtaton and wat patently. wth the result that the sense pleasures lose all ther charm. Great s man and Provdence has blessed everyone wth untold energy and strength whch f properly harnessed can brng n desred results. It is only then that the mind attains some stillness.STILLING THE MIND THE HOLY PATH the Master.221 All dedcated work s worshp. It s stlled n the physcal presence of the Master. lke a lovng baby lookng up nto the eyes of the nursng mother. It s by Hs Dvne Radaton that the souls are attracted towards Hm.

nor the moralst. and lke an enemy ts movements should be watched. The whole world—man. In proporton to the loosenng of the unon of mnd wth matter. and try to overcome them. nor the conqueror.THE HOLY PATH MEDITATION whch wll enable you to progress n every sphere of your lfe ncludng medtaton. anmal. Carefully. Please be rest assured my love and blessngs are always wth you n all noble undertakngs and enterprses. that pan goes downwards. have succeeded aganst t.223 272 . He who ever succeeded aganst t dd so by catchng the Sound Current. therefore. or nsect—dances to the tune of the mnd. The only place when mnd dances s when t s brought before the Current. So long as there s drt n the mnd t cannot stay wthn. Every creature s beng tossed up and down by t. Its attachments draw t out. Mnd s our enemy. Only then t becomes helpless. nor the warror. the unon of mnd wth soul strengthens. brd. It cannot be controlled by the study of scrptures nor by the performance of austertes. Whchever pan of the balance s loaded. nether the solder. examne the tendences of the mnd and study ts weaknesses.

THE HOLY PATH Krpal Sngh (1894-1974) 273 .

THE HOLY PATH At Sawan Ashram n Inda 274 .



But higher still is true living. 277 . ascertan the prncples nvolved theren.THE HOLY PATH TRUE LIVING The New Lfe n the World True Living L IFE ON EARTH. We n the modern age have seldom pad much thought to t. one has. has a tremendous bearng n buldng the body and the mnd. We must. strve to smplfy lfe and learn to lve truly. and fnally make a perodcal survey. Smple lvng and hgh thnkng has ever been an deal wth the ancents and they always strove for t. Though t may appear hard to acheve the hghest type of lfe. as we have t. In whatever we do. It s rghtly sad: Truth is higher than everything. even the search for the self and the Overself. study the methods that may lead to the desred goal. The mportance of true lvng cannot be overemphaszed. a thorough check-up. to fnd how much nearer we have come to the end n vew. though we profess t at tmes and pay lp-homage to t. In ths connecton. therefore. of course. yet t s worth our whle to see what t connotes. the ways and means that may be conducve to attanng t and to adoptng t for ourselves. It s true lvng on whch everythng else depends. we should always place some objectve before us.

what about the worldly attractons—lands. both toward hmself and toward others around hm. peace eternal. turns to self-analyss of lfe. and the means of 278 . the orgnal source and fountanhead of all lfe. havng chldren. wth sorrow to self and those around us.THE NEW LIFE IN THE WORLD THE HOLY PATH to devote sngle-mnded attenton and make an honest endeavor from day to day before one can note an apprecable mprovement n hs lfe and conduct. frettng. pets and other countless possessons whch. money. The aged one wth a lot of experence n lfe and fed up wth what he has seen and experenced of the world. snatchng. Does lfe consst only n eatng. sleepng. permanent and lastng. drnkng. physcal or mental. and hatng. and n kllng others and grabbng other people’s possessons? Must we pass our days n enjoyng the ll-gotten earthly gans wth no other achevements n the end but to de a mserable death. are to be left behnd aganst our wll? In the face of all these hard facts of experence. buldngs. that may abde wth us here and hereafter? The reply s smple: the Almghty Power. hoardng. fearng. the near and dear ones who helplessly stand by and mourn? Agan. our home of happness. n mprsonng and subordnatng those that are nferor to us n strength. and fghtng. “What consttutes the lfe of man?” one mght naturally ask. should the hoardng of worldly rches then be our sole am—the be-all and end-all of our exstence—or should we strve for somethng hgher and nobler. perforce.

rrespectve of the results. but adjusts hmself cheerfully. It s not exhbted to hde our weaknesses but to actually make one feel n the heart of hearts that one s nothng but a mere tny cog n the vast machnery of Dvne purposes. deaths and karmas. To what extent is outer behavior indicative of inner spiritual growth? A. He s well-balanced n 279 . He s never gloomy and n hs heart of hearts s always cheerful. He lves sncerely up to the Holy Commandments. He does not yeld to the envronments. 1 Q. A keen sense of self-abnegaton and self-naughtng s the outward expresson of one’s sprtual progress. for t s the summum bonum of lfe. One who becomes a conscous co-worker of the Dvne Plan never asserts but humbly descrbes n thrd person. should be the man objectve and the only thng worth cravng and achevng. He does not blame others for ther shortcomngs but seeks to weed them out by careful lvng and adaptaton. He does not crtcze. even n the face of msfortunes.THE HOLY PATH TRUE LIVING our lberaton from fearful bondage of brths. knowng t fully well that he s always under the Gracous Protecton of the Master-Power. He does not attrbute hs sprtual progress to hs own sngle-handed earnest endeavors but consders t as a Holy Gft from the Master. but narrates the facts of lfe n a selfless manner for our sprtual beneft. He never despses anyone but always relshes to offer lovng help and assstance to others.

He never boasts of hs valor or ntellgence but seeks to help others surrepttously. He can forgve and forget easly. He dslkes lmelght. but s always unassumng and natural n hs behavor. He can slence hs thoughts at wll by attunng wth the Holy Naam wthn and by turnng hs attenton to the Holy Feet of the Master. He s always full of deep grattude and seldom complans about hs dffcultes whatsoever. He knows fully well that ths physcal lfe s but a passng phase of the soul from the lower categores of creaton n the long drama of human exstence. He s seldom provocatve and s rather blessed wth a keen sense of lovng co-operaton for the sprtual welfare of others. He never feels burdened wth the worres of others and can offer sublme solutons wth much ease. He does not assert hs authorty nor clam any superorty over the less developed souls. He s ever protected by Hm and s hourly fed—nay. He shuns publcty and feels shy n large crowds. He s ever compassonate n hs heart and wshes the welfare of all men. He does not beleve n hoardng but tres to lve a 280 . but behaves lke a frend or brother and nwardly prays for ther redempton. anmals. and nothng materal wll accompany t nto the Beyond.THE NEW LIFE IN PATHWORLD THE HOLY THE falure and success. He s chaste and knd but hdes hs vrtues under the cloak of studed scence. He does not lke actng and posng. rather. brds. every moment s blessed wth the lovng lfe-mpulses from the Master Power. or nsects.

In the theatre. Vce s on the ncrease and ts practce s even lauded as a vrtue. He does not lve for eatng but eats for lvng a lfe full of Dvne Blss and Harmony. He does not demand reward for hs labors but consders the sacred dedcaton as a boon n tself.THE HOLY PATH TRUE LIVING frugal lfe full of contentment. Even the most respected of all educatonal 281 . He s not fond of gaudy dress but s satsfed wth the smple garments procured at reasonable prces. the flth and drt of perverted ntellect s spawned forth wthout let or hndrance. Vrtue s on the decrease and s to many the object of derson. Even art. whch s ts warp and woof. has not escaped ths destructve process. He does not shrk hard work but undertakes mghty jobs for the good of others at the cost of hs physcal endurance n a selfless manner. He s. He does not ve wth the so-called affluent and rch people. The moral fabrc of socety. a rghteous man of good thoughts. n a nutshell. and f ths process s allowed to contnue. t s becomng more and more dffcult for an honest man to lve n the world. He s not allured by the spell of hgh lvng but consders t as a strong fetter on the human soul. but nwardly prays for ther sprtual lberaton from the wheel of brth and death. He wll seek to help others even at the cost of hs own sufferng. cnema and televson meda. good words and good deeds. the fabrc wll tear apart. s becomng threadbare. whch n former years was a means used to educate people to a nobler way of lfe.2 Today.

The progress reports detal the success and falures that are experenced n the practcal applcaton of the prncples of true lvng whch are taught to the students by such classes. as well as worldly ones. If t s drected to all Conscousness.3 Intates should be guded by the teachngs of the Master only. s becomng forgetful of ts true functon. both n Inda and abroad. In these centers the students are traned and guded by personal classes through correspondence and submsson of progress reports.THE NEW LIFE IN PATHWORLD THE HOLY THE nsttutons. as taught from a sprtual standpont. whether materal or sprtual.4 O Worldly Attachment NE’S ATTENTION s hs sole legacy and estate of greatest prce. One should. whch s to produce the hghest type of ctzen dedcated to the servce of hs fellow man. It s to counteract ths perncous process that Ruhan Satsang has establshed. and too much external expanson s detrmental to one’s sprtual nterests. To allow other concepts to creep n s to sully Hs teachngs and confuse the ntates. therefore. the unversty.5 So love s nnate n our soul. endeavor to make the best use of all outer pursuts to acheve the ultmate goal of knowng one’s self by practcal selfanalyss and knowng God. tranng centers or study crcles where man can learn the true values of lfe. and we are conscous bengs. t s 282 . n all phases of lfe.

and they are embedded nto the astral body. so as to make our bodes the lvng 283 . Smlarly. He further wants us to summon up all our energes and press them nto servce. He warns us not to be msled by allurng attractons and wld enchantments spread out by Dame Nature through her evanescent charms and fleetng beautes. and ther effects. n the low pursuts of lust. the physcal body. and all joy. make some mpressons on the wax and then pour some acd over t. f you take a glass and cover t wth some wax. then that s bondage and a sure way of comng agan and agan to the world where you are attached. He guards you aganst revelng n the outward enjoyments. the Eternal God that resdes wthn and pervades each of the ephemeral productons. These mpressons are receved through the outgong facultes. anger. all those mpressons wll be embedded nto the glass. We should take them merely as sgnposts pontng to the Lord. somethng to start wth. all mpressons from outsde are mpressed n our astral body through the physcal body and outgong facultes.6 When God meets you and gves you ntaton. the enjoyments of outward facultes. That wll gve you freedom. all blss. ts envronments.WORDLY ATTACHMENT THE HOLY PATH true love. If t s attached to the worldly thngs.7 The Master wants each of us to penetrate through the fleetng forms and patterns and pass on from the phenomena of Nature to Nature’s God. To gve an example. whch are open to the outsde world.

If we take Master to be all sweetness.8 Attachment to the objects of the senses.10 Those eyes whch are attracted to a beautful woman or man are defectve eyes. Lfe on the hgher planes s more romantc and gves eternal peace and joy—so why lose a hgher and purer thng for lower and debasng transtory thngs? One has. It leaves behnd horrble btterness and a dslke for lfe. put n all your efforts to dg a well so that you may be able to drnk the Water of Lfe. the luxurant abundance and opulence. then nothng wll be sweeter to us. for that beauty s temporary and only for a few years. A thng whch sweetens your tongue cannot sweeten t forever. It has ts attracton. but t s debasng. whch s the sol best suted for the dawn of Dvnty. Every day. receves all the necessary help in his efforts and is greatly benefited.THE NEW LIFE IN PATHWORLD THE HOLY THE temples of the Dvne Musc—the Word—n our earthly sojourn. Instead of so many efforts to dg so many pts. and he who does ths. the gorgeous dsplay of rches and wealth. These are thorns and thstles that mar the beauty of the undsturbed state of mnd. We have 284 .9 Romantc lfe on the physcal plane appears charmng. therefore. to stck to one’s prncples and not volate the rules of purty and ethcs. the lcentous sensualsm of ease and affluence: all these contrbute to the mbalance of the unsophstcated mnd. the sweetness lasts only for a few moments. every hour and every passng mnute are leadng us more and more nto the bondage of sensuous worldly phenomena.

after some tme. Ths s why each one of us can speak fluently of sprtual matters. wth whch t s surcharged. brng the pcture before you whch wll nether speak nor move to gude you nsde.12 Mere book knowledge or ntellectual development fals to awaken Sprtualty. but the sprt receves no food.16 285 . but ther purpose s that one should mould hs lfe so that the good about whch one reads becomes a part of hs lfe. Dwellng on photographs wll. as prayerful hymns sometmes prove benefcal n awakenng the nner mpulse.14 Photographs should be kept only for remembrance and not for vsualzng. Lke a flute. whereas lstenng to the Holy Sound Current feeds the soul.WORDLY ATTACHMENT THE HOLY PATH got to accumulate wealth—what s ths wealth? It s the wealth of Naam—that very Power whch s gvng lfe to the whole unverse. be all vacant wthn so that the Master may make sweet musc of your lfe. Musc s not necessarly bad for sprtual medtatons.13 Anythng whch s above the ntellect cannot be explaned—t can be contacted only. Everythng wll come naturally and unasked.15 You ask about musc. On the natural Path mnd has to be stlled. Remember: God frst and world second. as It enables t to have regular flghts to the regons of the Beyond.11 Readng of books s a good thng. but actual lfe gves no evdence of t. Through book learnng the ntellect s certanly stuffed. But outer musc feeds the mnd.

You wll apprecate that the mnd s already full of restless attrbutes—so feedng t wth more of smlar dsturbng deas wll smply mean addng fuel to the fre. and ths nner detachment could only come through the love of a true Master. You know gamblng or the lke s harmful. Peace and blessng radate from the person of a Sant and whoever came under Hs spell was freed from 286 . Runnng away to the jungles was no soluton.18 Most of our attachments and actons n lfe are to pay off the karmc debts.19 One must not be led away by the world but look upon each object wth dscrmnaton.” and one must free oneself from ths slavery. n the larger nterests of ther sprtual progress. sprtual asprants are warned not to ndulge n t. It had to be an nner detachment. for t was only through assocaton wth Hm that one mbbed the true values of lfe. there s no objecton to your contnung wth t. The latter game s harmful. Golf s a good game so far as ts physcal refreshng aspects are concerned.THE NEW LIFE IN PATHWORLD THE HOLY THE I note your nclnaton for golf and cards. Your gong to relatves agan and agan was one of them. wfe and earthly relatons. learnt of the delusons of Maya. “The entre world s ted wth the ropes of the love of parents. and you have done rght to dscontnue t.17 Speculaton or gamblng s a great sn and as such. chldren. Hence the great value of Satsang. It s a good physcal exercse. and f you can afford t. and mbbed a love that dsplaced the love of the world.

weaving. playing. When He has your nterest well establshed. Ths s not at all necessary. you are unstable and always wantng new thngs. Competent is His method: Laughing. He wll make a new lfe for you and take you nto a new world. we are your gnorant chldren. The Master always gves permsson for what you want. Such a man alone could cut through the meshes of Maya and reach out towards the worlds beyond. and remans wth you n all you do. Today you may do one thng.21 HOSE PERSONALITIES who are Truth personfed never advse the seekers to leave ther hearths and homes to take up vgl n the jungles and lonely places. ambtons and jealouses. tomorrow somethng else. You will gain salvation by following Him.STAY IN THE WORLD THE HOLY PATH worldly tensons. It s not a matter of leavng the condton wheren God has placed you.20 O Lord. from whch you go on desrng other new thngs. He saw all creatures as of Hs own essence and knew all worldly gans to be a passng shadow. there s no need to change your T Stay in the World: An Inner Detachment is Needed 287 . When you meet a complete Satguru. The Guru teaches us and makes us open nto awareness. eating. but gradually contnues turnng you toward the Truth: that your nterest n It becomes more and more powerful.

The Guru or Master Power s wthn you. but smply change your angle of vson. to leave the world n order to pursue the nner path.23 The seeker. he mantaned. not Hs body only. who had found a true Gude and who had begun to develop the rght knd of love and fath n Hm. A boat remans n the water and you may be rowng n the boat. Some of hs dscples would 288 . and Baba J lad great emphass on the need to transform our lves.THE NEW LIFE IN PATHWORLD THE HOLY THE locaton. We have to learn swmmng n water. otherwse. you wll be drowned n the water of the world and wll have to come back agan and agan. He s watng for you. not on dry land. but you are attached outsde. It was not necessary. and he who had surrendered hmself completely to hs Guru was free from all earthly tes. or you reman very far away from Hm and from your am. It s lke the needle of a compass whch always ponts to the north. would naturally attempt to fashon hs lfe accordng to hs Satguru’s Wll. What was needed for sprtual progress was nner detachment. It does not mean that you should leave the world and go to the Hmalayas. It s to be done whle you are dong your work n the world. and not only through ntellectual wrestlng. Bow down to the Satguru’s words. A true Master does not advse you to leave the world. It s a tranng n whch you are gven somethng to start on wthn you.22 God s wthn you. but to reman n t and yet be not of t. you wll be drowned. If the outward mpressons are overflowng wthn you.

why lose the day also? Ths s the tme to wake up—to become more conscous. If a man can control the dm hours from sunset to sunrse he becomes a true human beng. Home or servce or wealth—are they really yours? Turn t over n your mnd. why sleep? The night has passed. It s all a magcan’s game and the world s a dream. You have been gven ths man-body by the grace of God to enable you to go back to your Home. pay off your debts. and fnd your way back to God. and remember that your soul belongs to God. You are to reman here.25 ABIR SAHIB says that all are human bengs. Is not the nght a lonely forest? The dscples who spend ther nghts n sweet remembrance of the Lord become God themselves. Then wherefore worry about clutchng and relnqushng?”24 You are not the man-body. K True Living: to World and to God 289 . Awake beloved. your gve and take.THE HOLY PATH TRUE LIVING at tmes express the desre for complete renuncaton. and ths s the tme to understand these noble thngs and awaken out of the slothfulness. but are a conscous entty: you have got the ntellect but are a conscous beng. but he always kept such tendences n check: “You say you wsh to gve up home and servce and devote yourself exclusvely to Bhajan. Gve unto Caesar that whch s Caesar’s.26 You can make your home a lonely forest.

One’s dutes and socal oblgatons wth famly and frends should be performed wth pleasure. If you lve for God. After all. because God has joned you together for the sake of gve and take. all thngs shall work out n your best nterests. no actng or posng s 290 . When you are wholly absorbed n some object. But n the nght you can feel free from all ths and repose n Hs lap. not only sprtually but also materally. Ths s the fundamental law of God and can be realzed by all who practce true lvng.27 We should cultvate true humlty.THE NEW LIFE IN PATHWORLD THE HOLY THE One Master has sad that n the nght. and f we start from today. whch s nether servle nor assertve. you wll have peace of mnd. It s not at all necessary to leave your home and famly for medtaton when you have the long lonely nghts. cuttng off from all other thngs. If you lve a lfe of humlty and smplcty. whch should be natural to the socety nto whch one s born. the Lord’s fragrance s gven out—he who remans awake receves ths precous gft. t s a true sanyas. Do the worldly dutes n the daytme. Another mportant aspect of the “good lfe” concerns outer behavor. deep n the country. These are the thngs that wll please the Master and make us receptve to the gracous Master Power workng overhead. what s there on earth that belongs to you? Why be attached to the vantes of the world when the treasures of dvnty le wthn you. and at nght consder that you are all alone. most defntely our lves wll change.

events come and go. The Masters do not come to make or unmake socal orders. Ther msson s just to fulfll the law of God. Remember. The precous moments of earth lfe spent n medtatons and honest work count much for nner sprtual progress. Every person receves help accordng to hs ndvdual receptvty. as t progresses. wth love. the fulfllment of whch becomes an all-absorbng 291 . They smply ask us to convert ourselves nwardly. fath and devoton. There are some dear ones who beleve that they should adopt the outer symbols of dress and name that characterze the socety nto whch the Master was born. whch s to redeem Hs lost chldren. wll gradually eclpse the physcal temptatons. Vews based upon one’s own testmony are the best. All necessary help s extended from the Master Power wthn and wthout. outer thngs become less dsturbng. n the belef that ths s pleasng to Hm. and to develop from day to day. All are on the way to Perfecton.28 You need not worry about the opnons of others.30 Wth contnued sprtual progress toward nner development. One begns to do thngs n order to carry on wth the hgher deal always before hm or her.29 Just learn to lve n the lvng present. to be poor n sprt and pure at heart. makng best use of tme at your dsposal. All that each dear one has to do s carry on wth medtatons regularly.THE HOLY PATH TRUE LIVING requred. appearance or apparel. The lfe of the sprt does not call for converson to outer modes of lvng n name. Inner development.

symbols and customs. The why and the wherefore of all thngs wll become as broad daylght when you rse nto the causal plane. therefore. and you wll see for yourself how the karmc crcle works. The more tme you wll spend wth the Master. allow them to reman. Such thngs as are conducve to hgher progress become joyful. and wth Hm you can do all thngs. 32 Try to develop wthn. Wthout Hm you can do nothng. They say that f one’s early mornng hours are wasted n sleep. language. all else wll follow of ts own accord. one des before lvng.31 Everyday and every hour convey thanks to the Master—the God n Hm.37 The greatest purpose of human lfe s 292 . In ths way you wll be aware of the Master all the tme. The soul. however. belongs to God—gve t to Hm. you wll arse n Hs sweet remembrance. the smoother your everyday lfe wll become. and when you awaken. and we are all Hs chldren. the very thought wll be crculatng n your bloodstream. and keep your own fath.34 If you sleep n remembrance of God. Who has put you on the Way—and for all other gfts you enjoy.33 The possblty of future ncarnatons can be ruled out by gradual development of lovng devoton to the Master Power and averson for worldly possessons. s of the same essence as God.36 If you wll run Godward. The soul.THE NEW LIFE IN PATHWORLD THE HOLY THE vocaton n one’s lfe.35 So whatever labels are stuck on your physcal form.

gvng yourself wholly to the Master. Such an enterprse wll lead your soul on to God.39 E Right Thoughts. Life and Love. rght aspratons and rght conduct. Be stll. Try to help all others wth a sprt of self-denal. leaves an ndelble mprnt on the mnd and has to be accounted for. Your self wll expand to cover all humanty and other creaton. every word. whch gves Lfe Eternal. If you lve and move n Hm. Forget the past. and all the rest s mere dsspaton. all of whch consttute the hedge around the tender saplng of sprtualty. 293 . good or bad. Word s the “Bread of Lfe” and “Water of Lfe. RIGHT ACTIONS THE HOLY PATH that one should know one’s self and know God. and every deed.40 I wsh you to “smplfy.RIGHT THOUGHTS.” To be smple n all aspects of lfe s to accept Lfe. He wll be your very Life and gve you more Light and Love. Ths s wthn you. Light and Love wll be generated through you to all the world over. forget the future—relax fully. smplfy.” He is Light. enter nto the nner stllness and receve amply of the same.” When you are hungry and thrsty. Hence the necessty for rght thoughts. and smplfy. Right Actions VERY THOUGHT.38 Master s “Word made flesh. none s barred from t. be alone to your own self.

” All real good or evl that may befall a man s from hmself.41 Man s what he thnks about all day long. lke the one or the other of the seeds.THE NEW LIFE IN PATHWORLD THE HOLY THE Be pure n thought. One can only lve one moment at a tme. Emerson sad. s hardly justfed or proper for anyone. draw upon mpulses from the atmosphere as suts our own mental make-up. as thoughts are very potent. If you have bad thoughts for others. My work shall be amply repad f you lve up to them. “There s no moment n eternty more mportant than ths moment. but our thnkng makes t so. he wll ensure the same n the future. but by dong one may progress on the Path.42 Nothng s good or bad n the world. You should try to control your speech by resortng to Smran of the Names slently. Dong s dffcult. Be good and do good.43 The road to perfecton les n walkng rather than n talkng. All are on the road to Perfecton. Nothng s ganed by talkng. Thnk 294 . and t s not wse for anyone to fnd fault wth others. from one’s own vewpont or understandng ganed so far. We. If a man lves n a good or bad way n the real present.44 Talkng s easy.45 Too much talkng dsspates sprtual energy. Love s the panacea for all lls of lfe. you wll harm not them only but yourself as well. and such a thng as judgng others or the Master. These fve words contan n them the essence of all relgons of the world. and deed and love all. You wll be able to tde over the dffculty and mprove n due course. word.

RIGHT THOUGHTS. f one has surrendered oneself completely to one’s love. one wll not allow them to dsturb one’s peace of mnd. If. on the other hand. Should an opportunty occur to remove ths msunderstandng. Excuse hm for t and forget t. whatever the opnons of others. When outer dffcultes seem hard. knd and necessary. dfferences of opnon are bound to exst. consder t calmly. Ths wll hasten sprtual progress and help to clean the vessel whch s destned to be flled wth the ever-ready and over-flowng grace of the Master. Whatever the outer opposton. those thngs are ncorrect. accept the fact that the person s not fully nformed and has spoken through a msconcepton. If someone says somethng unpleasant about you. He s for ther progress. He who s upset by what others have to say s wthout queston one who s stll controlled by the ego and has yet to conquer hs self. then nothng can ever dsturb one’s equanmty or obstruct one’s sprtual course.48 295 . and thank the person for hs kndness n pontng out those truths. He has yet to learn the rudments of sprtualty. partly or n the man. Thnk out as to whether what you speak s true. But f one has understood ther cause. Hs nner grace ncreases.47 So long as one has not attaned unversal conscousness. remove t lovngly and wth an open heart.46 The Master’s strong and protectve arms and Hs lovng vglant eyes are always on Hs fold. RIGHT ACTIONS THE HOLY PATH twce before you speak. try to remove those defects. If what has been sad s correct.

51 The ethcal and clean lfe s most essental. n fullness of bloom. one would generally run the rsk of a lapse.THE NEW LIFE IN PATHWORLD THE HOLY THE So whenever anybody hurts your feelngs n word or deed. f you wll attempt to elaborate the subtle ponts dscussed n them. Ths convcton and growth. Howsoever. These do not requre further nterpretaton. and for dervng maxmum sprtual beneft you should be more self-abnegatng and humble. Justce won’t do t. You cannot preach of chastty wth lust n your heart and a leer n your eyes. s necessary and the Master. but wthout some degree of nner convcton. Forgve and forget.52 Try to lve by the precept of the Master. mnd that! If you want justce. through Hs sheer grace and kndness. under some severe stress and strenuous stran. and then alone your words can have weght wth your frends. ths s the way to sprtualty. Forgveness s the only sweet water that wll wash away all drt. then that wll react.53 296 . Your welfare s as dear to me as Hs chld s to a lovng Father.50 An unbased and careful study of the sacred books publshed from here wll bless you wth more of rght understandng. helps to obtan t. you shall have to be more receptve by elmnatng yourself totally and let the gracous Master Power work through you. Smooth channels do get most wth the nflow of dvne grace. forgve.49 Good books are helpful but too much dwellng on such lke books results n bewlderment. Forgveness only washes away all drt.

sde by sde wth the lqudaton of Pralabdh (destny) karmas. They are all God’s chldren as we are.55 We should be happy n the happness of others and suffer n the sufferngs of others.57 It s ndeed a great servce to make a dreary chld fnd ts way to the Father. Some have developed more than others. That plan s a drect result of reactons of one’s own actons.58 You are begnnng to learn that thngs n lfe happen accordng to plan. RIGHT ACTIONS THE HOLY PATH If there are those who do not understand or who do not wsh to understand the Truth. Such lke passng phases of trals and trbulatons come up as a reacton of past karma and as such should be treated n the lke manner. So some may have more faults and falngs than the others. patent and tolerant n face of harshness. and must be won over by love and persuason. we have done a great servce. wth knd sympathy. and contrarly t s the heght of sn and stupdty to prevent one gong the rght way and to msgude hm. share the unhappy burden restng upon our poor fellow-bengs.54 All ntates are on the Way.59 You are advsed to be more calm.RIGHT THOUGHTS. We have to hate the sn and love the snner.56 If we have helped even one person by removng a lttle msery from hs day.60 297 . Wth sweet words. It s therefore stressed that one should act lovngly and sweetly so that further reacton s properly channelzed. or t spreads and grows as the days go by. we must not feel rrtated wth them.


It s true that laws of Nature are very rgd and any transgresson must be pad, though ther severty s, to a great extent, toned down at the feet of a Great Master. Each one has to earn and cleanse one’s own vessel before t s flled wth blessngs of the Master. There are no wndfalls, although the labor bears more frut n the house of the Master. 61 Yes, the phlosophy of karma has a specfc place n the Scence of the Soul. But t should not nduce morbdty nor create a sense of frustraton among the ntates and non-ntates. Man s the maker of hs own destny. Though one cannot alter the past, he may forge the future.62 The past s dead and bured, and repentance, though good n tself, cannot cure or undo t, whle the future s chefly based on the reactons of the past karmas, and s affected to a great extent by what we are dong n the lvng present. So, f we care for lvng a nce, honorable, and honest lfe n the lvng present, abdng by the Holy Commandments of the sages and seers, there should be lttle to worry for the past and nothng to become anxous about for the future.63 We must, therefore, pay proper heed to the sowng and not to the harvestng, for the harvest wll come of ts own from the seeds sown. Guru Nanak has beautfully sad: It may be very well to worry about events and happenngs contrary to the dvne plan (whch, of course, can never be): and what s destned wll, of course, happen n spte of us. Learn the sacred technque of dong one thng at a tme and that, too, wth



one-ponted, wholehearted, and undvded attenton. In ths way you wll accomplsh much more n less tme and wth far less effort. So the Master tells us that all we need to care for s our sprtual perfecton, and take the routne round of the fated karmas as superbly benefcal for soul emancpaton. In ths way we wll cultvate a state of perpetual resgnaton whch wll be helpful n holy medtatons.64 It s a happy thng to note that you have a domnant desre to better the world n whch you lve, and that you worry about the human race and let your salvaton take care of tself through good works and clean lvng. It s a very noble dea. But the practcal way of effectvely carryng t out s to frst grow nto a beautful flower yourself and then to emt fragrance and sweetness to all, as a matter of course.65 “Servce before self” s a very good thng. But very often one does not even know the true sgnfcance of servce and wth all hs well-meanng ntentons actually does dsservce, nstead of the much wanted servce of whch we so glbly talk. Untl we dscover the true “Self” wthn us, we cannot vsualze, much less actually realze n others the self-same Lfe-Impulse vbratng n the unverse. Ths s why emphass s lad n the frst nstance on Self-Knowledge, for t paves the way to God-knowledge, and when t dawns, one sees nothng but the Sprt of God workng n all harmony, n each creature. “Servce to others” now assumes qute a dfferent aspect, becomng a dedcaton to the Sprt of the unverse pervadng n



and around you, because when one grasps the Human n hmself, he understands all manknd.66 Every ntate has to be put on the Way and wll one day reach hs True Home n Sach Khand. Those who work earnestly and lve accordng to the commandments of the Master wll progress quckly, whle others wll take more tme to reach ther goal. The journey home s a long one, but a pleasant one, and when one reaches the True Home, he may be selected as a Master. Ths s, of course, a commsson from God. Anybody, who after a lttle progress, consders that he has become a Master just harms hs or her own nterest. Ths s ego and should be avoded.67 It s most dffcult to please a Guru: he s above offerngs of money, property and worldly goods. You cannot have hs pleasure by demand, ether. Hs pleasure may be ganed through respectful attenton, obedence to hs wshes, devoton, and selfless servce to humanty.68 Grattude s a very rare vrtue. Because of frends and relatves, we even rsk our Guru’s dspleasure; and ths s due to lack of grattude and fath.69 If the chld comes up one step, He comes down a mllon steps to pck up the chld. We are all laborers n the vneyard of the Lord. We should learn to apprecate the good n others. It helps us all around.70 These three thngs wll help you: to eat less, sleep less, and have mercy, forgveness and love. 71 Do



not dwell upon past happenngs or try to recap-ture ther past pleasures, for n that way the mnd s fed surrepttously.72 Procrastnaton s the thef of tme.73 Aborton s unnatural acton and amounts to the takng of a lfe. It should not be encouraged for obvous reasons of karmc debts.74 So we are: To be just and friendly to everyone. To be sincere and to be true to one’s self. To be good and to do good to others. To make others happy. To comfort the sick and the afflicted. To serve the poor and the needy. To love God and all His creation: man, animals, birds, reptiles, and also the least conscious. They are all members of the One family of God. There is one caste, one religion, and one God. There is only one caste—the caste of humanity. There is only one religion—the religion of love. There is only one Dharma—the Dharma of Truth. There is only one God—the Omnipresent. the Omniscient. the Omnipotent. There is one language—the language of the heart.



ET YOUR HOME be peaceful, as a peaceful home contrbutes much toward success n the sprtual practces. Even the bees wll fly around n a nosy home to dsturb the equlbrum of the mnd. I am glad you are progressng. I have love for you. Any father wll do all n hs power to see that hs chldren are at ease.76 If you have chldren, or father, mother, wfe, husband, see the Lght of God n them. He has unted you n ths relatonshp, not merely for an outer bond but to see and serve God n them. If you do so, there wll be no bondage n your relatonshps. Bondage occurs only when the I-hood steps n and the Lord s forgotten. So you can do all the world’s work, but lve lke a compass whose needle always ponts n one drecton. Keep your attenton on the Lord, for f the drecton changes, then? The Giver is forgotten, the gifts become loved, and miserable Man forgets the approaching death. Man s fully enwrapped n the world—he s all “me and mne,” and wherever “me and mne” are, there rules Illuson. “Me and mne” have some bearng on one’s lfe, but the Lord Hmself has arranged t, and when everythng s seen n the correct perspectve there wll be no bndng effects.77 I have led a householder’s lfe. You also should lve n the world, but there s no need to add to ts degradaton, and to your own. Women n the home should mantan t properly wth cleanlness and tdy habts, look after the chldren wth nterest, and serve





ther husbands whole-heartedly. Ths s also a dharma (prncple of rghteous lvng). To hm whose home s heaven, the whole world s heaven. How can anyone hope to realze the Lord f they declare they serve Hm and gnore the needs of others? Does t mean that we dslke God n some forms?78 I told the people n the West also, that every home should have a church—a temple, a gurudwara, or a mosque—call t what you wll; then mornng and evenng the whole famly, bg and small, should st down n remembrance of God. The chldren’s lves wll change, and yours also. Example s always better than precept, and seeng you dong what s rght, the chldren wll copy you. We are n fact responsble for the comng generaton’s character, and f we wll not change, how can we expect that character to be decent and uprght? Stop for a whle, wherever you are, and revew your stuaton. Search for true meanngs hdden behnd all thngs, and make sure you have got the rght understandng.79 Please realze that t s your nner cravng and fondness that keeps you bound hand and foot, as t were, to your dear ones, and ths attachment or nfatuaton makes you worred and mserable at all tmes. You see, the very tes of affecton whch should be a source of happness become fetters of bondage, as you are always n the grp of fears whch, to say the least, are magnary and baseless. The heart, as you know, s the seat of the Lord God. It s an asset entrusted to us for a hgher purpose of lfe: vz., self-knowledge and God-knowledge.



Where the heart goes, everythng follows on ts own. So heren the Master warns us aganst our attenton beng drected always towards our worldly relatonshps, whch always cause dstracton and dsturbance. You know very well that the mpedments whch stand n the way of the chld-dscple, and recklessly ntrude upon hm n the precous moments of holy medtatons, are the famly tes that drag us down, agan and agan, from the seat of the soul, the eye focus. We have, of course, to lve n the world, yet n a completely detached manner, just as a lotus flower, whch grows out of mre and yet holds ts head aloft and above the muddy pond, retans ts prstne purty. Smlarly, we are to attend to the mundane dutes entrusted to our care wthout beng concerned wth the worres and cares of our relatons, who, apart from us, are suffcently protected by the gracous Master Power. You can very well understand t by a smple example. A man travelng n a tran has a box besde hm on the berth. Now both the man and hs box are beng carred by the tran. If a person were to put the box on hs head, he would surely be a fool, for he would break hs neck for nothng. Ths s exactly the state of affars wth the worldly wse. We generally lack fath n the gracous Master Power and unnecessarly create problems for our bondage, as otherwse, everythng would progress smoothly n



the well-establshed dvne plan. You mght well have notced that dsturbed waters do not reflect. Always try to resgn your precous lttle self n favor of the gracous Master Power whle sttng n your Holy Medtatons, and thereby prepare a receptve ground for the nner dvne grace to descend wthn you and fll you n abundance.80 I am sorry for the famly dsrupton caused by a msunderstandng on the part of your dear mother and dear husband. Such thngs do happen sometmes for testng the ntegrty of sprtual asprants. I apprecate your calm atttude n the face of provocaton whch wll have a salutary effect on ther straned nerves. The golden prncple to be appled n such a stuaton s to leave the place and allow the atmosphere to become more favorable for weghng the sequences and consequences. A tumbler full of cold water when taken very often helps to brng down the temper and should be resorted to and astute slence be observed. Ths s a tred medcne for your gudance, whch may be communcated to both of them.81 As regards your atttude towards your dear parents, you may please note that your duty s to be humble, polte and sweet outwardly and at heart. Everybody s free to choose hs or her course of fath and acton, whch s chefly determned by past karmc evoluton. You should try to exhbt and nculcate more of lovng humlty whch wll be more effectve to prove your greatness and that of the Holy Path on whch you have been put. You do owe them some parental debt whch



can best be repad by servce and lovng devoton. Please convey my love to them.82 The grown up chldren should deem t a rare fortune to serve ther aged parents n all sncerty and humlty, when they need much care.83 Q. If one has great love for relatives and wishes them the highest good in the world, can one pray to the Master that that person will get Initiation, or is it a destiny fixed before death which nothing can change? A. It s always benefcal sprtually for the ntates to radate compassonate feelngs for gudng the footsteps of ther beloved ones to the Master for holy Intaton. The destny of every person changes every moment by vrtuous or wcked deeds. The holy Path of the Masters s open to one and all. It may, however, be understood that t s due to the evoluton of some rare noble karma of past lves that the nner yearnng of the soul gets strong for sprtual enlghtenment, and those dear ones who beneft from such chances by puttng n extra effort, are put on the holy Path, whereas others smply drft and have to wat for some better future chance. There are nstances, though rare, when the sncere asprants have seen, and receved Intaton from the Master even wthout meetng hm physcally.84 God has unted you, some as brothers, some as ssters, mothers or fathers. It s God who has unted you, and you should behave n the proper way as a matter of devoton to Hm. Because God has done ths


pay off our debts. and both of them meet the Lord.THE HOLY PATH MARRIAGE and because you love God. just lke a nurse who looks after somebody else’s chld. She nurses t. But all the same. Smlarly. and the father wll all be healthy. and rest from any such communon durng the concepton perod. One duty may be of begettng chldren. love those wth whom our debts le because God has unted us. then pay off fully. Be outwardly devoted to your mundane oblgatons n every way. She does t for the sake of earnng a lvng. the mother. of course. but all the same reman n arcondtoned rooms. In ths way the chld. we should be n the world. They wll only be ar-condtoned f we become self-centered. as best you can. Do nothng that wll upset them.86 M Marriage ARRIAGE MEANS to take a companon n lfe who wll keep one another together n weal or woe durng the earthly sojourn.85 So you should please be a lovng and patent wfe and mother to your dear husband and chldren. and also thereafter when the chld s takng mlk of the mother. Most of the dseases the people are sufferng 307 . whch should nclude sttng down to eat wth them at the dnner table. but wth all that. she knows at the heart of hearts that t s not her chld. you should be detached whle dong ths. Partcpate wth them n your famly lfe. but be nwardly and slently attached to God. for whch the scrptures lay down that ths power should be used for begettng the chldren.

The Sants say that f the chldren are to be gven brth. they stop such a course. marred lfe s no bar to sprtualty f led n accordance wth the scrptures. A lamp burns splenddly when t has ol wthn. The dear ones are not forbdden to marry or have homes. let them become ether Sants. ths s bound to have much deeper mpact. Opposte sex has much strong hold amongst one 308 . how can there be lght? A lfe of selfrestrant goes to make body and bran strong. But they should have deal famly lfe flavored wth the dvne grace of the Master Power. The Sants do lead an deal marred lfe. An mpersonal devated approach or slght relaxaton n the observance of ethcal code of moralty n accordance wth the sacred tenets of the holy Path s lkely to cause harm. One learns by self-ntrospecton and careful lvng. but f all the ol s leaked away. or be valant ones who can protect the forlorn and the weak. a donor to all the poor and the server of the needy. But when ths s flavored wth dvne fragrance and relshed n the Name of the Master. The young ones before marrage should be asked to lead chaste lves. as chastty s lfe and sexualty s death. Normal assocaton and company breeds attachment. So. The check marks on the dary forms are essental for the people seekng mprovement gradually. and when they take up such a role.THE NEW LIFE IN PATHWORLD THE HOLY THE wll be elmnated. The partners n lfe are advsed n ther best sprtual nterests to observe chastty by leadng a moderate lfe by mutual cooperaton.

It is an attachment for the achevement of some hgher goal of lfe and ultmate lberaton from the Wheel. Ths can cause much havoc when the dear ones are hurled down n the abyss of sensual gratfcaton. Sex s not only snful. It s by long cultvaton when one can expect some degree of success n lvng a clean.89 Q.THE HOLY PATH MARRIAGE another when the charm results n gradual nfatuaton and bondage. 309 . Ths aspect of lfe should please be kept n vew by the senor members of Satsang when they can gude the “young buds” n ther larger nterests of sprtual progress. My love and best wshes are wth you. chaste lfe. servng as a sure sheet anchor aganst the njustces of socety. It s rather a lfe full of sprtual beattude and dedcaton. but a serous mpedment on the holy Path.88 Both of you should serve as the two wheels of a carrage thereby travelng on the way back to God. Please tell us something of the help which marriage partners might give one another when both are initiates in the matter of helping balance and harmonize the physical.87 The serene love between the partners of lfe starts from flesh and dissolves in the souls. This could be very inspiring for students yet to come as well as for those already begun. mental and emotional fields of energy of individuals so as to increase their receptivity towards Shabd. A slght slp and attracton nvolved s too much to be ressted. Dvne Love and sex are qute opposng poles.

90 It s due to the evoluton of past karma that persons wth varyng temperaments are brought together n the sacred bonds of holy matrmony for the lqudaton of ther gve and take. My blessngs are wth you. The scrptures prescrbe ths sacred purpose as and when such a necessty arses. All efforts should be made for cementng the relatonshp. and I wsh for you both to be happy together and help each other to know God and to fulfll the hghest am of man’s lfe. mental and emotonal felds of actvty should be kept under check and control lest these degrade the soul n pursut of carnal satsfacton. The couple havng such dscplned lves wll be an asset for sprtual progress. Lovng devoton and respect for each other’s sentments wll brng n more of rght understandng and harmony. To fall in sin is manly but to remain therein is devilish. Both of them should exhbt and nculcate a deep sense of lovng cooperaton and tolerance for the rghts of each other.THE NEW LIFE IN PATHWORLD THE HOLY THE A. The procreaton of chldren s one of the legtmate functons of marred lfe. The vtal sex energy should be ratonally transmuted and sublmated by exercsng self-restrant and chastty. The physcal. durng ths earthly sojourn.91 It s ncorrect to thnk that you have marred a 310 . You are both dear to me. You should try and be more obedent and servceable to your husband. Marrage s a sacrament and a companon for lfe n weal or woe. It s a rare boon of the Master when both the partners n lfe happen to be ntates.

when t s rased. you should be careful that you love each other and have a pure and sprtual lfe.93 St. Whom God untes. “It s the unseen hand of God whch has joned wfe and husband. Hate does not make amends for a bad thng. Untl such tme there s no occason to feel bad-tempered. when she wll slowly understand the true worth of hgher lfe. It s love that corrects. she wll begn to apprecate your acton on ths sde. I note that you stll have love for each other.95 It s due to the evoluton of some past karma that persons of varyng temperaments are blended together 311 . You are one soul n two bodes. Let no earthly power separate one from the other who are unted by the unseen hand of God. She speaks from her present level.92 Two people are brought together by the unseen Hand of God. she wll become more understandng.THE HOLY PATH MARRIAGE wrong person. please treat her wth love and toleraton. and gven the former to the latter and the latter to the former. Love knows only of sacrfce and of gvng—cannot your love for each other make you tolerant of each other’s vews to the maxmum extent and work jontly for your hgher am and deal of lfe?94 As regards your wfe. as t s strctly n accordance wth the Dvne Plan that only destned people are marred to each other for the karmc reasons. let no earthly power dsunte.” Therefore. Paul sad. We should not dream of dvorce. so she needs your love and ndulgence to brng her around. so gve ncreasngly your love to her.

You wll progress n ths feld n due course.96 The karmc debt of many an ntrcate nature s to be pad and t s proper that t should be pad whle n physcal frame so that there s no stop on the Way wthn.99 312 . Patence. Please convey my love to hm. wfe’s and husband’s rght and wrong love goes a long way to help or retard each other’s progress n the sprtual uplft.97 You should be more obedent and servceable to your husband whch wll enable you to wn hm. and I wsh hm all sprtual success. You must not lose your temper. All sprtual asprants should nculcate and exhbt rare tolerance and humlty n ther behavor. One learns swmmng n water. humlty and a sense of selfabnegaton are the ennoblng vrtues whch should fgure promnently n the lves of the ntates. but be patent and consderate. Moreover. Your atttude toward hm should be one of servce and kndness. and our daly lvng should be fashoned n such a manner that we make t a pont to learn somethng new every day. Sympathetc waves often draw the effects of the karma of one’s partner n lfe. He s so dear to me.THE NEW LIFE IN PATHWORLD THE HOLY THE n the bonds of matrmony for the lqudaton of ther gve and take.98 I have noted your remarks n regard to your dear husband. Ths you wtness n daly lfe. so that others may know that you belong to the Lvng Master. Love and humlty surmounts all troubles whatsoever. The balanced mnd never becomes rrtated or annoyed at the slghtest provocaton.

you can ngran n her mnd that 313 . So far as hs demands are concerned. and wll be helpful for ther sprtual growth. the tendency to obtan them by stealng wll be overcome n due course. these should be met wth lovngly as far as possble. You need not worry over hs learnng late about dressng or talkng.100a You may please try to lavsh the thngs for her whch she s prone to steal.ON RAISING CHILDREN THE HOLY PATH I On Raising Children HAVE NOTED about your lovely chldren . You must be an affectonate and bravely stern mother as far as your love and dscplne s concerned toward your chldren. who should reflect peace. The young sentments should not n any way be njured. The young ones mtate ther parents. harmony and sobrety by leadng a dscplned lfe full of sprtual beattude. Smultaneously. as long as they are legtmate and wthn the scope of hs rasng. . brave and adventurous n ther lves. It s the unbounded love of the parents for the chldren whch makes them bold. Self-asserton s the nnate attrbute of soul whch s all dvne n mnature scale. The rasng of chldren s a vrtuous duty. Please convey my love to them. Your good acton of sttng wth them regularly for lstenng to the Sound Current s apprecated. The assertve atttude of dear—————shows the greatness of hs soul. Ths knd sentment s mostly predomnant n promsng personaltes who nhert congenal envronments most helpful for ther sprtual progress. You wll fnd that when everythng s procured for her. .

but look after them properly.102 314 . and reman aware of the responsbltes of parenthood.101 If you wsh to have one or two chldren. Your recurrng desre to hug hm s a natural human nstnct. even three or four tmes.THE NEW LIFE IN PATHWORLD THE HOLY THE anythng and everythng she s desrous of havng wll be provded for her. well and good. Take tme to explan. You should know that mother’s love s an nner mpulse and goes a long way n the healthy breedng of the chld. Set a worthy example for them. Every soul comng to ths world relshes such lovng care and affecton whch create an nner sense of bravery and boldness. shoutng. whch wll enable hm to grow gradually. and t wll eventually have effect.100c If the chldren make mstakes. and takng volent acton wll only confuse them. and the chld wll come out a healthy stalwart wth the grace of the Master. the whole famly should st together and sng the prases of the Lord. and help them to become somethng good. they wll not know what they have done wrong. Your sacred nstncts are njected n the chld. appeal to ther fner nstncts. wth love and careful understandng. Losng one’s temper.100b Mother’s affecton for the chld s nnate and should not be msconstrued as unchaste. Furthermore.

and the more you are devoted to your medtatons. before the ntates took Intaton.PROTECTION TOHOLY PATH FRIENDS THE FAMILY AND RY TO REALIZE that God has concern for all Hs chldren and that He s Hmself lookng after all the dear ones n your famly. Right Type of Food Rightly Earned Rightly Taken helps a lot n ths drecton. 315 . then. the more help you wll be to all of them. Try not to worry about them.104 The relatves of ntated persons do get help from the Master Power n proporton to the love that the ntates have for the Master and ther relatves have for the ntates.105 The near and dear relatons of the sncere ntates are granted feasble protecton n the Beyond. s food. Even the souls that have left the physcal plane get feasble help n the manner ndcated above.106 T Protection to Family and Friends O Diet UR FIRST and foremost problem. for food condtons body as well as mnd.103 Master takes care of and extends protecton for all who are dear and near to the dscple and looks after ther best nterests. even f they had left much earler.

the need for an honest lvng. the hewers of wood and the drawers of water. fsh. fruts and nuts. rce. ll wll and anmosty. howsoever poor t may be. vegetables. Hence. therefore. maybe physcal or mental. RAJSIK: Energzng foods: peppers. cheese. Out of the above. we must partake a lttle below the saturaton 316 . but t must be free from all gule. fowl and wne. even of these. SATVIK: Pure foods: mlk. eggs. for these brng n ther tran much blood-suckng and are tanted wth the untold mseres of the lowly and n the long run make us mserable as well. therefore. sour and btter thngs. We must for our lvelhood engage n some honest and useful pursut. etc. lentls. meat. 3. hypocrsy. These do a lot of good. You cannot have rches by honest avocaton. as the sayng goes. and thrve on the lfeblood of our fellow bengs. grans. foods are of three knds: 1.107 Now. TAMSIK: Enervatng foods: stale foods. spces. condments. butter. and should not depend on others’ earnngs. Agan. we should always prefer satvk or pure foods. 2. Rches grow by the groans of the poor and the downtrodden. Every acton leads to reacton and thus the endless seres rolls on ntermnably. We ought not.THE NEW LIFE IN PATHWORLD THE HOLY THE One must. earn hs daly bread by the sweat of hs brow. pulses. for Karmc Law s nexorable n ts workng. run after rch foods and danty dshes.

111 Q. one must drnk a lot of pure water and take frut juces to flush the system through and through to make one clean.109 The satvk food keeps the head and heart free from all types of mpurtes. Besdes. A moderaton n vctuals and vands helps n the growth of vtal powers n man. “Do not overload the motor of your stomach. Does it apply to such cases where it has to be administered under medical advice for the restoration of health? A. and one has to pay wth one’s lfe tself. The food whch s not dgested properly and assmlated n the system causes colc pans and aches and n some cases even cholera.THE HOLY PATH DIET pont of the appette. we are tempted to eat more than what s actually needed and the extra food taken.” else you fall an easy prey to nausea. A surfet of even what s good does prove harmful at tmes. and then exhale them out fully so as to cast out all the mpurtes of the body. and ntoxcants. Alcohol is not allowed to the initiates. sprtous lquors. A certan percentage s generally there n most 317 . When we get delcous foods. for they render the mnd and ntellect morbd. Grans and fruts should form our normal and staple foods. But avod all types of hot and soft drnks. nstead of gvng extra health and energy. proves baneful.110 The prohbted food flares up carnal desres. retan them a whle.108 Fresh ar s the most essental part n our food. One must ntake long breaths.

wthout extendng your hand before others. one for pure and clear water whle reservng one for the Lght of God. a great mystc poet of Shraz n Persa. however lmted they may be. One who s a slave of the palate cannot do anythng useful. s made for man and not man for food.113 Shekh Saad. why prolong the agony by admnsterng deleterous substances?112 Food. always preached to dvde the stomach nto four compartments: two for fllng wth a lmted quantty of smple det. and there s no bar to the use of such medcnes. But to take alcohol as such for the so-called reasons of health. s prohbted. we can control our entre physcal and mental systems. and no amount of alcohol can prolong lfe even by a jot or tttle when the sands of tme are runnng out. A smple det s more nourshng and wholesome and conducve to sprtual advancement than all the so-called delcaces whch the modern culnary art provdes. as you know. By a rghteous control of the palate. for every acton has a reacton.THE NEW LIFE IN PATHWORLD THE HOLY THE of the medcnal preparatons for ther mantenance. In both cases they have no ntoxcatng effect.114 Lght evenng meals are very essental for a sprt- 318 . It wll always gve a comfortable feelng and serenty of mnd. All homeopathc medcnes are prepared n alcohol. help you to lve wthn your means. We have to make the best use of food lke all other thngs of lfe. Do you thnk that alcohol can stop the process. and f not. even when prescrbed by medcal men as medcne.

the result s that you cannot st. You wll say. Overfeedng wll make you lazy and slothful. If you eat more than can be dgested. smple det and hgh thnkng s what s wanted. wth the mnd entrenched n the Beloved and the hands engaged n the work. All phases of lfe are touched upon by the Master to help people. you cannot thnk clearly. the better our health wll be. So smple lvng. you cannot devote tme. I wll do t later. sx hours rest s more than suffcent for a normal and healthy person. “No. The great Master.116 It s the moral duty of the housewfe to cook the satvk food wth heart engrossed n sweet remembrance of the Lord. You wll always be procrastnatng. 115 The more we lve a regulated lfe.THE HOLY PATH DIET ual asprant. A food cooked lke ths. becomes a manna from heaven and proves a blessng to those who partake of t. Hazur Baba Sawan Sngh J Maharaj. let me rest. you wll be healthy.” Ths s because the stomach s not well.117 319 . If you have a smple det and eat only that much whch can be dgested. As regards sleepng. often used to gve us an nstance of an Indan peasant wth hs hands on the plough but sngng paeans of soul-enthrallng songs to hs lady love. You should eat only what s really a necessty. Such ndeed should be our atttude n these thngs. Do not overfeed. you feel lazy.

had been mtgated through hs Satguru’s ntercesson. He sends pan. He sends pleasure. Baba J told them to be of good cheer. four parts have been condoned. and f one does not waver or deflect. “Whatever sufferng has come to you.118 When Baba Sawan Sngh J’s leg was fractured. If our beneft les n pan. “s only a ffth part. The barest mnmum whch cannot be dspensed s to be passed through the gracous protecton of the Master. yet much of the severty and duraton s toned down wth the lovng grace of the gracous Master Power workng overhead.” Baba J wrote. then the Almghty blesses such souls wth Naam. Pleasures and pans are tests of our strength. The sooner ther accounts were cleared the better. All those who are sck are extended 320 . and specal grace was thers n the hour of tral: Sckness and pleasures are the fruts of past actons.” and went on to add: Sufferng and troubles are blessngs n dsguse for they are ordaned by the Lord. But hs sufferng. Baba J revealed that t was the result of no mere accdent but of past karmas whose frut could not be avoded. f not wholly cancelled. Whatever troubles befell hs dscples.THE NEW LIFE IN PATHWORLD THE HOLY THE T Sickness HE PHYSICAL alments come up as a result of reacton of past karma and have to be borne wlly nlly. f n pleasure.

accept them as the Lord’s Wll and devote yourself to your sprtual exercses. the mnd wanders not and turns to Bhajan readly n sorrow. So blessed are the perods of sckness when the mnd s turned towards Bhajan. but bear t wth equanmty. usually avod the so-called remedal measures. have no worry.THE HOLY PATH SICKNESS specal grace.. for they are generally the result of our own detetc errors and can be set rght by resort to proper hygenc measures and 321 . It s. anmal sources.. Let them.”119 Sants. or substances from. expected of the dscples to resort to such medcnes as do not contan products of. and allow nature to work on ts own. but actually They do not need such treatment. Durng sufferng. So long as the surat s absorbed n the Shabd Dhun. In ths way. therefore. for the healng power wthn s a part and parcel of the human system. are generally seen takng medcnal doses as may be prescrbed by the physcans. they set an example to man to contnue hs worldly routne wsely and resort to proper treatment whenever necessary. The bodly dsorders as they come should be accepted and borne cheerfully. Ths s a specal gft to Satsangs. of course. but some of the dscples who have an unshakeable fath n the bengn power of the Masterhealer wthn. Ths They do just to keep up the worldly order of thngs. So whenever sckness and pan afflct you. Has t not been sad: “Pleasure s the dsease and pan the remedy. when seemngly ll. pan wll not be felt .

wthdrew hs sensory currents to the eye-focus and closed hmself safely n the ctadel of peace. nstead of keepng any outstandng balances to be pad hereafter. whch. Man Mr. emphaszed that food should be taken as medcne. f rghtly adjudged. Abdullah. s beng executed wth fne exacttude. because all karmc debts are to be pad and ther accounts squared here and now.120 I Adversity KNOW IT for certan that every soul has certan personal problems whch he/she s anxous to brng to the notce of the Master. t s sad that one of hs dscples. so as to seek Hs blessngs and gudance. and snce you are all 322 . the better. Hppocrates. and the speeder t s done. a great Muslm devout and mystc. Hs Master. and what actually we see and come by s nothng but an unfoldment of the Dvne Plan. But t should be taken as certan. that all thngs work to the good for those who love God. for he could not ndefntely evade the payment by such tactcs. You should please note that the lfe-plan of each of us has already been drawn by the Great Planner. when down wth an alment. Even serous llness resultng from karmc reactons has to be tolerated wth patence wthout grumblng or btterness. pulled Abdullah down to the body conscousness and ordered hm to pay what was due from hm. the father of the medcal system. In the tme of Hazrat Man Mr.THE NEW LIFE IN PATHWORLD THE HOLY THE selectve foods. when He vsted hm.

and fortunate are they who resgn n Hs favor and accept the weals and woes of earth lfe 323 . Procrastnaton s the thef of tme. age and the lke. A devoted dscple lvng smply and cautously and reposng all trust n the Master Power need not feel concerned wth karmc stuatons even f they appear to be ntolerable at the tme.121 The physcal bodes of all are apt to undergo change and are lable to be nfluenced by det. you are under Hs Grace and not the Law. are sutably and gracefully mtgated. gude you arght. whatever they be. for undoubtedly It wll come to your ad. Mnd also s easelovng by nature and should not be let loose to allow any neglect n one’s program of lfe. and toned down by the Master Power. ntensty. or whether he neglects or follows them. Medtaton s the most mportant thng and must not be neglected. The laws of Nature affect everyone to some degree accordng to the extent of one’s knowledge of them. and so severty. softened. n such a sublme manner whch you cannot possbly magne.THE HOLY PATH ADVERSITY drectly lnked wth the God-nto-Expresson Power wthn. seasons. and eventually take you out of the seemngly mpossble stuatons. Just have more of deep fath n the Supreme Power wthn you. A lovng devoton to the Master has always cushoned the hardest of condtons. and duraton of the trals and trbulatons of lfe. As much tme as possble should be devoted to ths sde. to the mnutest detal. clmatc condtons.122 Dvne Wll works for the sprtual beneft of the dear ones.

THE NEW LIFE IN PATHWORLD THE HOLY THE cheerfully. but that very thng whch appears before us s a remedy to set us rght. Human ntellect s prone to error and doubt whch assal weak mnds.126 The storms of lfe. These should be eaten and drunk lovngly and regularly for havng strength of soul.127 324 . The storms are passng phases. not on dry land. Every day brngs n untold chances of goodness and progress for a wse person to mold hm or her n the cast of dvnty. Holy Naam s the bread and water of lfe gven to you. just gve out fve charged names and thnk sweetly of the Master. you wll have opened your eye to see thngs n the proper lght. they come and go. Any tme you happen to be obsessed wth negatve thnkng. Man learns swmmng n water. Ths lessens the severty of the storm and brngs hope and cheer.125 Many good and necessary lessons are derved from adverstes. when the chld dscple s oblged to undergo a purfcaton process for eventual sprtual progress. and by tryng to be regular n medtaton and placng all hope n Hm. no matter how severe.123 Sometmes t so happens that somethng comes n our way whch we thnk not good. When you develop that angle of vson. must be faced. so that we may have somethng hgher. but wth complete trust n the Master Power workng overhead. and you wll be blessed wth nstantaneous protecton.124 Physcal troubles do crop up at tmes due to the reactons of past karmas. Reasonng s the help but reasonng the bar. consderng them as helpful for ther sprtual progress.

129 I am sorry for your troubled affars whch domnate you and cause mental agony and dsturbance. A man lvng under the shadow of an mpendng calamty lves at hs best for he strves the hardest.130 When the Lord wants to make a great poem of a man’s lfe. That s all that you can do. The nexorable law of karma operates and much of the severty and duraton of the stran s toned down by the nterventon of the gracous Master Power. and one should look at t squarely and then t wll flee n no tme. as t s nvarably flavored wth dvne mercy and s for our sprtual beneft. knowng t to be a passng phase. He sends hm or her to the school of prvatons. worres and dffcultes.132 Fear s not good and should be dscarded by gvng your worres over to the ever-present gracous Master Power workng overhead. and all the tme He keeps extendng Hs protectve hand over hm or her to pass through unscathed. as t s a result of your self-created frustraton. you wll be fndng a new approach to your problems and wll be acceptng the results wth cheer. and dong so.131 Man would do lttle for God f the devl were dead.THE HOLY PATH ADVERSITY It s the essence of rght understandng to be contented wth whatever comes.133 We should be constantly on the watch not to stum- 325 . Fear s always based on some unknown apprehenson.128 Slent sufferng strengthens character and has much compensaton.

flls hm wth a strength and forttude never experenced before.THE NEW LIFE IN PATHWORLD THE HOLY THE ble and fall when obstacles come on the way. he strs up the mercy of God whch. n turn. These enable hm to fnd a way out of the dffculty.136 Y Morbidity OU NEED NOT dwell much on your personal character or mpurtes of mnd. Although t s a very happy augury to be conscous of one’s shortcomngs.135 As soon as a person collects hmself and focuses hs attenton at the seat of the mnd. Ego s a human element. Wth an nner transformaton there comes a change n the angle of vson.137 Any moment you feel depressed you should resort to the countng of manfold blessngs granted to you by the gracous Master Power. yet t has the power to take the stng out of t. It amounts to self pty. Everythng puts on a new mantle of color superbly Dvne.134 Even f prayer may seem to fal to avert calamty. pck yourself up and contnue on your way wth patence and perseverance wth full trust n the Master workng over your head. undue apprehenson sometmes breeds morbdty whch hampers nner progress. whatever t may be. Even f you fall. never allow such fall to throw you off balance n any way. It s annhlated very slowly 326 . whch greatly affects the outlook on lfe.138 Depresson and despar breed n egostc hearts.

They are not content wth the greatest good for the greatest number as s commonly sought by the leaders of socety. do good unto all.THEPRAYER HOLY PATH by medtatng on sound current and lght prncples. Ther prayers generally end wth the words: “O God. The reason for ths s not hard to fnd. and T Prayer 327 . one may as well pray for the beneft of others. an mplorng and fervent prayer coupled wth sncere effort wll never fal you.”142 It s a common experence that most of our prayers get no response. does not accept such prayers.”141 Snce all souls are of the same essence as of God and are correlated wth each other.140 The trouble wth us s that we do not know how to pray. An ntense yearnng. Gradually t wll dawn upon you that you are a doll n the hands of dvne power dancng to Hs bd. n Hs boundless compasson for us. and no wonder that the lovng Father. We have not yet learned the Wll of God and how that Wll works entrely for our beneft. In our gnorance we very often pray for thngs that n the long run are lkely to do more harm than good. Hgh souls always pray for the good of the entre humanty. “O Lord! teach us how to pray. We may n a case lke ths smply ask.139 HE GRACIOUS Master Power workng overhead sets n moton all forces of nature to save the chld dscple under all crcumstances.

Such prayers make us false to ourselves and are not at all bene-fcal. All ths makes a prayer artfcal—a product of delberate art dvorced from feelngs. van repettons. beng the cry of the soul n agony. such adornments mar the true beauty of free expresson. It needs no embellshments of partcular words and pecular phrases.143 Spontaneity. On the con-trary. and very frequently the man of prayer s mperceptbly drawn n and mprsoned n the net of verbage. or else we would never be able to escape from sensual enjoyments.THE NEW LIFE IN PATHWORLD THE HOLY THE they bear no frut. wll bless you wth nner strength and forttude to carry out your daly oblgatons and also ensure nner sprtual progress.145 The way to salvaton les not outsde. t s wthn. ostentatous phraseology and learned expostulatons. mornng and evenng. 328 . A prayer.144 A A Disciplined Life PPRECIABLE INNER PROGRESS cannot be made untl you learn to lead a well-regulated and dscplned lfe. coupled wth weedng out of all lower desres and sensual mpulses. s most beautful and most natural when t gushes forth spontaneously lke a sprng of cool water from the bowels of the Earth. A regular schedule of devoted medtatons. God s concerned wth genune emotons expressed n howsoever smple words and not wth set speeches.

the dscple stll does not understand and progress. after all these means are appled. statues or pctures cannot be of any substantal use. the Master shakes hm hard. though t s desrable to honor the memory of past Masters. n all sncerty and humlty. One must hold up ther lves as a model and. lke them.148 329 . but when he pulls the rope. dscplne and self-control. When the chld does not obey and wastes hs lfe. the rest depends on relentless regular practce as enjoned by the Master. Love for the Master means mplct obedence to Hs commandments.146 It s a path of love. Constant remembrance of the Lord was the best protecton aganst attachment and Maya. After the ntal sprtual experence gven at the tme of Intaton.A THE HOLY PATH DISCIPLINED LIFE Outer rtuals are of no aval and. and though he mght be a hopeless case. s the cornerstone round whch each dscple must turn. to be lost n the worshp of ther samadhs. concentrate upon the world wthn. Baba J hmself would spend weeks n Bhajan and Smran wth only short breaks for food. the unceasng love of the Master wll nfuse a breeze of enthusasm nto hs heart eventually. so as to make progress on the Path. Forgve me. and one should mantan the fve-fold Smran all the hours of the day. He always encouraged hs dscples to gve as much tme as possble to the sadhans he had taught. he uses yet other means to keep hm on the straght path. Daly practce wth lovng fath.147 If. the soul wrthes n torment.

Those who have a deep love for and fath n the Master and are progressng and have gven up all attachment for the world. but t can be shortened even to one brth accordng to the dscple’s love and fath and obedence to the Master. The worldly-mnded people are usually engrossed n physcal and sensual pleasures and ther actvtes affect the sprtual asprant adversely. wll have to be ncarnated agan as a man or as a woman and then contnue ther progress on the Path. they may progress on and eventually reach ther True Home. and the sprtual asprants should be careful n keepng a keen vgl. wth the help of the Master. wll not be ncarnated as a man or woman. cause me to suffer—especially prolonged contacts? A. They are placed n the lower planes nsde where. whereas the worldly wse have ther own ambtons of sense gratfcaton. Usually an ordnary ntate would take four brths to complete hs course.149 Q Association with People UESTION: Should I avoid if possible those who. It s the assocaton whch molds our character.THE NEW LIFE IN PATHWORLD THE HOLY THE After ntaton by a Competent Master. the dscple s assured of gong on to hs True Home. You should carefully avod 330 . You should know that yours s the Way nto the Beyond. because of their worldly ways and negative vibrations. Those who after ntaton fall back to sn and to an evl lfe and reman attached to the world. A man s known by the company he keeps.

for they wll fll you wth further doubts. In the causal body are the mpressons of the past brths. wll radate those qualtes to you. Kabr Sahb says.150 It s always better to avod company of those who have a tendency to pull down one’s genune sprtual desre. so beware of those people n whom He has not manfested Hmself. When these are also cleared. should be avoded scrupulously.” If you desre some company. but who s mbued wth the love of God. Though one may be already seeng a lttle truth. The company of hm who s the controller of hs attenton wll brng an exceptonal stllness. and n the company of hm whose attenton s wanderng. when you come nto Hs company. The Masters always deprecate the love of the physcal body and outward attachments. wth no lust.152 The man whose astral body s qute clear of outward mpressons.151 Those who are far away from God are lke cotton full of tangles. such a man. If you have the 331 .ASSOCIATION WITH PEOPLE THE HOLY PATH uncongenal socety n the larger nterests of your sprtual progress. and as such. Even the readng of obscene lterature affects adversely. doubt wll come and one wll begn to wonder about t. Wthout thread there s no cloth. “Run away from these people. that man s called a Sant. one wll be further adrft. attachment or hatred. through assocaton wth such people. Each person’s company has a very bg nfluence. n the true sense of the word. fnd a good and truthful person—otherwse keep aloof and lead a lone lfe.

where all wll become one wth the prmordal Source. who s not mbued wth the love of God or s mbued wth the outer attachments of loves and hatreds.155 The souls treadng the same Path naturally develop affnty for one another. You wll be better off. If you cannot have the company of those who can help you to remember Hm.153 So to develop ths love. Ths s a true relatonshp whch never breaks. devote tme to the sprtual practces. Yes.154 Q. the company of such a man wll gve you a lke radaton. Those who love one another are very dear to the Master. as they are destned to reach ther True Home to meet there n due course. Lve wth the Masters speakng through the books. through the scrptures. second. You should also have the company of somebody who just remnds you of your deal. weed out all mperfectons. and thrd. more than blood relatves.THE NEW LIFE IN PATHWORLD THE HOLY THE company of. we must frst obey Hs commandments. or thnk of someone whose astral body s not cleansed. Are all initiates related spiritually? A.156 332 . Avod the company of all others n whose socety you are attached to the world or forget Hm. Ths mutual love should enable you to develop love for the Master and wll n no way ntervene between you. then t s better to lve alone.

a ft nstrument for the efflorescence of sprtualty. Ignoble means to earn one’s lvng do contamnate one’s det. The end here does not justfy the means. In ths way the performance of physcal dutes wll lqudate the gve and take smoothly. So should we do all the work. Work one must. Whle you do your physcal dutes.158 333 .THE HOLY PATH WORK C Work LOSELY ASSOCIATED wth det are the means of lvelhood. Work s worshp. Work should be done as a part of the duty s all that s stressed. but one should dedcate all to the Master and not be grossly attached to t. and work one should. There are no short-cuts n sprtualty. The lfe plant has therefore to be nurtured wth pure water to make t sound and healthy. the very source of lfe tself. subject to the condton that you are able thereby not to forget and gnore your medtatons. So an honest lvng by the sweat of one’s brow s essental n ths lne. and therefore the thousand lttle dutes of every day lfe that one may have to do are not nterfered wth.157 The Master’s teachngs do not touch the socal structure of lfe. as t may be construed to do anywhere else. and that one should not be fully submerged and attached n such work to the detrment of one’s sprtual uplft. So you may do any honest work that may brng you more fnancal gan. A nurse would do the work of rearng up a chld effcently and wth joy n return for the remuneraton she gets wthout any attachment. let not your sprtual dutes suffer.

To contnue concernng oneself wth countless petty matters wll frtter away the attenton. therefore. Untl such tme.163 334 . and wherever your thoughts are. and then forget t. Work s worshp.162 So please develop the habt of puttng your heart and soul n the work before you. Consder t to be Master’s work and do t as your duty. and one should work wholeheartedly. The lover of God works harder than other people because love knows no burden.159 All honest work s good and t should not bore you. all honest work should be honored and undertaken n a sprt of dedcaton.THE NEW LIFE IN PATHWORLD THE HOLY THE You must work earnestly for your lvelhood.161 Devoton to God does not mean procrastnaton. there wll you resde. be t worldly affars or medtaton. and as such. for duty s worshp. The habt of dong one thng at a tme wll help you to progress nwardly from day to day. You must support yourself and your famly by honest means. Work s the grand cure for all malades and mseres that ever beset manknd. Out of love he serves everybody. You may consder that you are smply dong your duty to your Master when you are dong work. that you can fnd some other sutable work. It s just a way of thnkng. Ths only causes further enmeshng attachments.160 It s good to work. you wll carry on wth your present work n the most cheerful way and not consder t boredom.

164 If somebody else s lookng after you and servng you.165 If some sncere seeker after truth who was lvng on the earnngs of others came up to our Master. the rch and the poor alke. Responsibility ICHES per se are no obstacle n the way of “sprtualty. he was told to put n three hours medtaton for hmself and three hours more for those who served hm. a pure lvng. that wll be debted aganst you. You wll become bankrupt. honesty of purpose.166 R Riches. All that s requred for success on the Path s genune desre. and nether of them can clam t as a specal gft for hmself. So our Master asked those who were served by others to put n double tme for ther medtatons to be successful n the way to reach God. t wll go aganst you.” for t s the common hertage of all. RESPONSIBILITY THE HOLY PATH “Work s worshp” and as such. If you have got money n your bank. otherwse. releasng the pent-up tensons by rollng down all your worres and cares on to the holy Feet of the Master wthn. You wll fnd a radcal change n your thought pattern and wll be greatly releved wth the grace of the Master. The usual fatgue and exhauston are the routne functons of the physcal body. Nobody serves you wthout wantng somethng n return. all honest work should be honored and accepted n ths sense. that’s all rght.RICHES. yet you can relax completely by fxng your nner gaze at the eye-center. and a steadfast 335 .

167 I Gifts T IS DIFFICULT to go through lfe wthout gong through the motons of gve and take. small gfts may be exchanged durng ths season of goodwll among a famly. who are outsde your areas of mmedate contact wth whom you have no gve or take. of course. for all such people have a clam on hm as human bengs and chldren of the same Father. It s ths very gve and take whch has to be worked out by the plgrm soul that brngs us back to ths world. The exchange of gfts amongst the satsangs wll result n mutual balancng and adjustment. A rch man has.THE NEW LIFE IN PATHWORLD THE HOLY THE devoton to the cause. busness or otherwse. the sck and the alng. wherewth to help the needy and the poor. There s no harm n acceptng small gfts from those wth whom you come nto contact n your busness or famly connectons. He should always look upon hs rches as a sacred trust from God. Lkewse. the hungry and thrsty. to see that he does not use unfar means n amassng hs wealth and that he uses hs honestly acqured treasures n frutful pursuts and not on wasteful and ephemeral gans.168 The Law of Karma s mmutable and nexorable. It should be understood carefully that the karmc bndng les n the fact that any gft s gven or taken wth the 336 . provded that you have been or are n a poston to do them some servce n a drect form. t s not wse to accept gfts from acquantances. However.

whereas f the gver gves n a sprt of selflessness as a dedcaton to the Master Power. Such dscplned souls are at the last moment greeted by the Radant Form of the Master. Then why worry? We may not know as to how we wll meet death. we shall go there.170 Wherever our desire is. Death cannot befall anyone before t s due. by dsease or accdent. both are releved of the burden nvolved. by dsease or by accdent.171 The ntates of the Lvng Master have a rare prvlege for they are granted dvne protecton at the tme of ther fnal ext from the world. we wll have a peaceful death.. There are lvng nstances of such events when those leavng the earth plane for good bore testmony to the presence of the 337 . vz. and the other recevng the same receves n a sprt of grattude as a token of grace from the Master Power.169 E Death ACH MAN has to cast off the mortal rament n a manner predestned and pre-ordaned by past karmas. as the Master’s presence wll be overhead. but one thng s certan: f the sweet remembrance of the Lord exsts at the tme. who escorts them gracously nto the realms of unalloyed harmony and blss for further progress on the Path as may be necessary for each ndvdual.THE DEATH HOLY PATH nner ntenton of dong so. That s why a person’s thought should be on God at the tme of death.

The Master s ALL!175 The major events of lfe are predestned. Then. We have to leave the body one day. and wth ths all fear of death wll go. ths s ncreased.THE NEW LIFE IN PATHWORLD THE HOLY THE Master and made a happy transton. So we should now begn to earn t: become the controller of who we are and what we are.176 338 . He who is afraid of birth and death should sit at the feet of a Perfect Master. The fear of death wll leave. Your deep agony over the great loss your entre famly has suffered s natural. and when he leaves he should have good reason to rejoce. the Master rases the conscousness above the body and gves an experence of the Lght and Sound Prncple. through daly practce. A chld cres at brth.174 There s no court of tral after death for a lovehearted dscple. Death s no bugbear. You need not noursh any feelngs of sadness n ths behalf. You should please be rest assured that the blood and near relatons of the ntates are granted feasble protecton and help n the Beyond. but wll cause dsturbance to the departed soul. as such an atttude wll not only affect your sprtual progress. and at the very frst sttng. t s the name gven to a change whch comes when one leaves the coarse atmosphere of the earth and enters a fner one of Lght.172 Ths s another ndcaton of the value of Naam. wth the kndly grace of the Master. Somethng lke the sun settng n one place and rsng n another.

the Lord of Death wll not come to clam that soul. Can an ascended Master help His initiates who are still on the physical plane? A. how could He take charge of the souls of the ntates on death after Hs passng away? A Master. whle he remans there. a Competent Master s a Master to Hs ntates for all tme. never des for the ntates.THE DEATH HOLY PATH Yam Raj. but Word personfed. If t were so. whch terms would become meanngless f Hs actvtes were to be confned to the physcal plane. And yet Yam Raj was made by the same God Power. but the Guru’s Shabd s allpowerful and so those who are connected to the Guru have full protecton.178 339 . and nwardly Hs Lght and Sound forms are permanently mplanted though He may have left the earth plane.177 Q. Yes. n whom the Naam has manfested (has appeared). Ths shows somethng of the greatness of the Shabd. and does not rest tll He takes the souls to the hghest pnnacle of blssful glory n Sach Khand. Why dd the Lord make hm? For Hs own work. s so strong that no one can overpower hm. and he cannot approach them. He s not a physcal beng only. the Lord of Death. even a non-ntate. sts at the deathbed of any person. n essence. It s Hs troth to take them up to the True Home of Hs Father. and on the hgher planes acts as a Gurudev and Satguru. But t has been seen that f a Satsang who has the real connecton wth Naam.

I take them as elementary steps. or anythng. You have made the best use of them when you are put on the way back to God. “God s Sprt and can only be worshped n sprt. keepng fasts and vgls. you are not to leave your relgons but to make the best use of them and see how far you have proceeded. all acts nvolvng physcal labor belong to the realm of the physcal world. whch s the scence of the Word or the Sound Current and s one for all humanty. 340 . They don’t bear the fruts of performng the rtuals or methods of outward performances..”179 I have no rtuals. People are stuck fast to them. A devotee of ths scence need not ndulge n the elementary steps. We never care for t. Reman where you are. no forms. nothng of the sort here— no temple.THE NEW LIFE IN PATHWORLD THE HOLY THE Religion and Ritual T HE OBSERVANCE of relgous practces. temple. etc. You cannot pray God wth hands. no church. Here we have got no forms. rtes and rtuals. and dong breathng exercses are the elementary steps only whch go to create n you a desre for turnng to or meetng God. progressed on the Way. So that s one of the reasons why I have got no church. we do not care what label you are wearng or what school of thought you have belonged to. gong on plgrmages. no mosque—why? Because what I am tellng you s the hghest thng. In short. advanced. whle we have to rse above the body and bodly conscousness to get contact wth the prmal manfestatons of the Godhead: Lght and Sound.

akashc records and worldly desres are all to be left asde. caste and creed. wth the help and gudance of the sprtual adept. Ths s the man purpose of Ruhan Satsang. You must rse n that God-conscousness.180 Miracles and Yogic Powers T HE SCIENCE of the lvng Masters s the most ancent and the most perfect scence the world has ever seen. The same God s wthn you. you are a soul. psychc phenomena. what we are after here. Marred lfe. and can be followed by men of all ages. socal and relgous belefs. sprtual healngs. The entre energy s to be conserved for nternal progress.MIRACLES AND YOGIC POWERS THE HOLY PATH we want just to enjoy that you are a man. are no bars. Nothng s to be taken on trust or make-beleve. It s an nner scence of the soul and conssts n contactng the soul wth the Oversoul. It s the most natural and the easest to follow. etc. avocaton. well-versed n the theory and the practce of Para Vidya or the Scence of the Beyond and capable of grantng some frst-hand sprtual experence at the very frst sttng. Ths s the hghest Truth that has been taught from 341 . for these are postve hndrances on the Path.. and all things shall be added unto you. poverty or llteracy. Mracles. fortune-tellng. Ths s what the world needs today. Seek ye first the kingdom of God.

and Godman can never suffer any change and shall ever reman eternal.181 Master Sants never show any mracles to a dscple except n rare cases due to specal crcumstances. wth restrctons that he would not lke to tolerate or pursue. they are termed as a dsease by all truly sprtual persons. Mracles are n accordance wth the laws of Nature but are nevertheless terrbly entanglng webs detrmental to the hghest deals of man n hs approach to Almghty God. Godway. and as they are utlzed more for harm than anythng else.182 342 . God. It s a subject that an ordnary man would not care to study.THE NEW LIFE IN PATHWORLD THE HOLY THE hoary antquty by sages and seers snce the day of creaton. for the smple reason that t requres mmense self-control and tranng of the mnd. A dscple whose nner vson has been opened sees any number of mracles at each step. Out of an audence of several thousands watchng a magcan perform hs trcks. He may have all hs money deposted n a bank and lke to spend t n the way that he chooses. The Masters are n possesson of Supreme Power but ther msson s sacred. only a very small number would thereby be nduced to learn the art. It s unalterable and shall reman so. To hestate to beleve n a Master wthout seeng mracles s as foolsh as our refusal to beleve that a certan person s a mult-mllonare unless he shows us hs money. Those who are anxous to see mracles are not true seekers. wthout carng for publc applause or approval. The mraculous powers acheved after a lengthy perod of tme are nstrumental n dong both good and harm.

) These lmted salvatons and comforts they grant to ther devotees are only up to the stage whch they themselves have attaned.MIRACLES AND YOGIC POWERS THE HOLY PATH Sants do not dsplay mracles. but these are postve hndrances n the way to Godrealzaton. the am of the detes and dvne ncarnates (Avtaras) has always been to keep men ted to themselves by showerng the gfts of varous ridhis and sidhis on them. transvson. (Ths refers to the grantng of gfts. and comfort n worldly vocatons and gvng superhuman powers for dong good or ll. nor do they allow any of ther dscples to ndulge n such vanglorous and empty baubles. They cannot help n the brngng about of unon wth the Almghty because these subordnate powers are themselves deprved of ths hghest prvlege.184 Yogic Powers: The duty of a superntendent n a jal s to keep the prsoners n prson. sprtual healng. These sidhis are of eght knds: 343 . Smlarly. The sidhis. wealth.183 Makng propheses and performng mracles are smply collectons of mnd. favors. wsh-fulfllng. magnetc nfluences and the lke. or extraordnary powers referred to above. boons. for one s generally tempted to ndulge n mracles lke thought-readng. and they may even permt nearness of sojourn n the varous regons wheren they presde. to chasten. and to reform them. ease. transpenetratons. hypnotc trances. foretellng. are yogc powers whch of themselves come to asprants after Truth wth a lttle sadhan (practce).

Garma: To make body as heavy as one wshes. has the same attrbutes as those of God. Mahma: To extend body to any sze. but havng been envroned by mnd and matter has lost ts true hertage.185 Spiritual Healing S PIRITUAL HEALING s prohbted by the Masters. Prakayma: To be able to fulfll the wshes of others. Prapt: To get anythng one lkes by mere wshng. whch are more or less the reacton of past karma. whch ordnarly people gnore. It has reasons and deeper sgnfcance behnd t. beng of the essence of God Hmself.THE NEW LIFE IN PATHWORLD THE HOLY THE Anma: To become nvsble to all external eyes. Soul n ts present state s gravely enmeshed by body and bodly attachments. The nexorable Law of Karma s supreme and demands adjustment of each farthng. The soul n man. Ishtwa: To attan all glores for the self. Vashtwa: To brng others under nfluence and control. consderng the face value of the profts accrued and attrbutng t as servce to the sufferng humanty. The present earth lfe s a passng phase n the long journey of the soul from the lower categores of creaton on to the True Home of the 344 . Laghma: To make body as lght as one may lke. whch t has been contractng all through up to the present ncarnaton. The human body s the hghest rung n creaton granted by Provdence for the sprtual perfecton of the soul durng ths ncarnaton.

chaste lfe. are to be borne by the vctm. and the debt remans standng. as such. Besdes.SPIRITUAL HEALING THE HOLY PATH Father. Moreover. Ths s a causal postponement of payment for a future date and adds strong fetters over the soul. A dscplned devotee of the Master s advsed to lead a pure. ths sort of healng becomes professonal and at tmes encourages corrupton and msery. thereby pursung a sprtual goal under the protectve gudance. What can ordnarly be cured by undergong a bt of sufferng and medcne s exchanged for sprtual dsspaton. The healer. awatng adjustment at a later stage. the Masters advocate rght lvng and rght thnkng. It not only nvtes malpractces. but when reacton of karma occurs. clean. conductng ths servce takes the karma on hs head. These beng the reactons of past karma must demand adjustment and. the bt of sprtual attanment he has attaned n slencng hs mnd s dsspated n such gestures of a mracle healng. whch may nclude even mental agones such as nervous breakdown. the man s bound to suffer pan and pleasure. to be borne by hm at a later stage. but brngs n more of mental agony and wretchedness n multpled form added wth nterest. ths process of healng s admnstered on weaker mnds whch usually fall a prey to ther sentments. The mplct obedence for the detary regu- 345 . etc. Physcal body s materal but the soul s sprtual. Agan. whosoever he may be. Contrarly. Now the sufferngs demandng sprtual healng fall manly n the doman of physcal troubles.

or a needle prck for the gallows. as termed colloqually n the Bble. It wll add strong fetters over the soul.186 346 . whch s the hghest goal of earth lfe. ts severty and duraton s much toned down by the nterventon of gracous Master Power. If. you become so sprtual that even thnkng of a person or those touchng the hem of your garment wll get healed. whch would result n sprtual dsspaton and bankruptcy. and the sncere ntates do not ndulge n these thngs and rather aspre ncessantly for the attanment of ther sprtual perfecton.THE NEW LIFE IN PATHWORLD THE HOLY THE latons and leadng a smple truthful lfe leads to happness and joy. The healng whch s sad to have been admnstered by Jesus or others was of a hgher qualty. Yet above all. lke a penny for a pound. and the dscplned chld dscple comes out unscathed wth the grace of the Master. and karmc debt wll be very heavy to be repad. however. The ntates are. therefore. The soul whch has to go far hgher to merge nto the Oversoul s retarded by engagng herself to lower pursuts. as when you merge n the cosmc awareness and lose your dentty. some sufferng due to the evolutons of past karma comes. warned not to admnster ths sprtual healng n ther own larger nterests. t s the fath whch cures. You have not to exert on your part to heal others.

Have you read Crown of Life? I wrote ths book about the comparatve study of all yoga. that’s all. If you do. Our way can be done very quckly. People could put n two or three thousand years n that way. So Kabr and Guru Nanak ntroduced ths smple way that we do—even a chld can do t. Then came the Slver Age. How can you follow those methods that were ntroduced n those years? We cannot lve up to that age. But our method s the quckest way T Q. very good. Lfe was cut down to one-thrd. In the Slver Age the age came down one tenth to 10. There are other forms of yoga n t too.OTHER YOGIC PATH THE HOLY POWERS Other Yogic Powers EACHING YOGA s all rght. Can I teach Yoga? 347 . Then came the Copper Age.000 years. If you want to go the longer way. You may want to teach t. People could put n 70.000 years n that practce. you may earn your money n any way you lke. Nowadays man does not lve 70 years. do t. you would have to take the longer way. If you want to take the longer way. but don’t be your own subject of yoga. That way would take at least hundreds of years to come nsde. That s the longer way. It s the qucker way. There s one part that explans what you do. you may choose t f you lke.000 years. but don’t do t your own self. Even then you could put n two or three hundred years. t was ntroduced n the past ages. 80. all rght. that’s all rght. In the Golden Age man lved for one lac of years. you see. then you wll go the longer way. what you are teachng.

not as one who bases hmself on academc learnng. Could we have your comments on the value of such groups? A. for any man of any age. and these are separate enttes. t s all rght to have a few smple and lght exercses for mantanng good health. and such other actons and dscplnes” were all “a great decepton” and a trap set by Kal to keep the soul wthn the bondage of the realms of relatvty. plgrmages. Besdes. but t does not seem advsable to go n for strenuous exercses nvolvng several other hazards of breathng. the outer kryas or practces of tradtonal yoga— pranayam and varous mudras and asanas—were neffectve for takng us to our real goal. In lke manner. and whenever he pronounced on the subject. worshpng those who were past and gone. chantng or too much outer sngng scatters the attenton. of worshp. So far as the physcal aspect of Hatha Yoga exercses s concerned. You wll please note that there s a world of dfference between soul and physcal body.THE NEW LIFE IN PATHWORLD THE HOLY THE through all the ages. etc. but as one who has hmself 348 . s t clear to you?187 Q.188 Baba J mantaned that “relgous wranglngs and dsputes. Now. He had at a very early age expermented wth many a yogc method. whch on the contrary requres ntroverson and nner slence. whch are rather dagonally opposte to Surat Shabd Yoga. Hatha Yoga groups have grown in popularity in this country. the prde of caste (the Varnashram).. mere rectng of scrptures. he spoke.

then there was nothng to be sad aganst them. then they were hardly of any use. and how they had succeeded n developng a method for mergence wth the Formless Absolute that was wthn the reach of all. Hs words carred convcton. Kalma. He smply explaned that he hmself had explored all avenues and found the path of Sant Mat or Surat Shabd Yoga to be the hghest. freeng one from the tyranny of desre? If so. He had a great deal to say about the wonderful mraculous powers that could be acqured through yogc sadhans. he. but f not (as was usually the case). The Nameless One when he had assumed Name and Form had projected hmself nto Shabd. Naam. whose prmary attrbutes 349 . Whle n Murree n 1894. the path most economcal n effort and the one most rewardng for reachng back to the Prmal Source of all lfe and lght. the way of ascent must be dentcal wth that of descent. but hs one crteron was: dd they make one the master of one’s mnd. how they had penetrated far hgher nto the Mystc Path. Its secret lay n the nsght that f the soul was to merge back nto the pont from where t had descended. dwelt at length on the subject of comparatve yoga and concluded by demonstratng how Kabr and Nanak had assmlated the best from ther predecessors. n response to many questons addressed to hm by Baba Sawan Sngh J. sad Baba J. for there was not a trace of prejudce n what he sad. or the Word.OTHER YOGIC PATH THE HOLY POWERS practcally experenced what he says. It was ths sprtual current.190 What was ths Scence of the Surat Shabd Yoga that represented the crown of mystc achevement? It was.

Moreover. you should not pay any attenton to that as t s fraught wth danger. as these are not only msleadng but fraught wth dre dangers. The holy Path of the Masters offers a drect conscous contact wth the dvnty wthn after rsng above body conscousness. Ths sublme prncple dfferentates the holy Path from all other schools of thought. Stop altogether askng questons of ths book.191 As regards the Kundaln. but those who transcend the starry sky. but few there are who are really conversant wth t. You have been put on the Path. the Natural Way.THE NEW LIFE IN PATHWORLD THE HOLY THE were melody and effulgence. or are taken under the care of Masters who transcend the starry sky.193 Q. You are kndly advsed to leave all such studes well alone and devote your precous tme n holy medtatons and the study of the sacred books of the Master. that was responsble for all creaton.194 The book I Ching has been seen. I Ching STROLOGY s a regular scence. Is group investigation of reincarnation and karmic relationships advisable among initiates? A. Reincarnation Investigations. the predctons n ther cases do not stand correct. It s ncor- 350 . Ths requres a clear mnd vson.192 A Astrology. t affects those who are under the nfluence of the Stars.

then t s the duty of every man and woman. If one can honestly be excused from mltary servce because of physcal dsablty or any other vald reason.195 E On Military Service VERY CITIZEN has an oblgaton to the country n whch he resdes. one could render servce n a non-combatant branch of the army such as the Medcal Corps whose prmary duty s to releve the sufferng of the wounded and the lke. wll not allow hs fellow men to lve n freedom and peace. For example. to protect the nnocent people of the country.196 351 . These condtons are brought about by man hmself. All the dear ones who are oblged to fulfll ther duty to ther country should have full fath and courage n the gracous protecton and gudance beng extended to them by the Master Power workng overhead. orders a general con-scrpton of all able-boded men to the armed forces. All Sants and Masters have greatly deprecated not only wars but all forms of volence that brng sufferng to manknd. there s lttle that can be done. who. n accordance wth hs or her mental and physcal capacty. then by all means ths may be done. If that country s threatened by an nvader. for any cause. n hs gnorance of the fact that God resdes n every heart. If a government.ON THE HOLY SERVICE MILITARY PATH rect to understand that Master speaks through the book.

199 The Master-soul’s vson s correct: he does not dance to anyone’s tune. who are all dear to Hm. both Hazur Baba Sawan Sngh J and myself served the mltary n connecton wth the constructon and accounts work n the feld under fre. He can never see anythng naccurately. but such moments are only tests to make our self-surrender more complete and more secure. doubts the valdty of the Master’s nstructons.197 HE MASTER s always wth Hs chldren. Where more than one meet n Hs lovng remembrance. and happy and fortunate are those who are able to beneft from ths grace.THE NEW LIFE IN PATHWORLD THE HOLY THE Baba Jamal Sngh (the Master of Hazur Baba Sawan Sngh) served n the army for 34 years and saw actve servce. wll one day radate wth the glory of God. and he who passes through these tests successfully. judgng from one’s own lmted understandng. lke the depraved man wth hs smoky spec- T The Master 352 . Hs grace takes a practcal shape. I have wrtten a bography enttled Baba Jaimal Singh—His Life and Teachings whch may be referred to by the dear ones for an account of Hs lfe durng and after Hs actve army career. Smlarly. 198 There wll be moments n the course of developng love for the Master when one. so naturally he wll never do anythng wrong.

Wth ths type of outlook.202 A T Correspondence LL MAIL s dealt wth confdentally. nobody else reads the letters receved from the dear ones.203 Hearing Shabd Before Initiation HERE ARE those who see the Lght. they do not dsclose what they know. The atttude s one of tolerant duty. correct gudance and protecton are necessary.200 Though the Masters know everythng. wth respects pad n a condescendng manner. but allow thngs to come out openly of ther own accord on the materal level. but f he really became great he would not be n ths blnd egostc state.CORRESPONDENCE THE HOLY PATH tacles. what can we hope to acheve n progress? The worldly thngs are more beloved.201 We sometmes consder the Guru to be less able than an ordnary man. It gves some pleasure 353 . Man always thnks he s the greatest of all. even before ntaton. and but for my personal correspondent who receves nstructons for draftng reples. Ths s good and s a reacton from the good karmas of past lves—but to progress further nto the Beyond. Guru and God are accepted casually for whatever can be derved through them materally.204 Hearng of nner musc at ts lower lnks by a person s not somethng unusual.

The terrfyng dreams generally are attrbuted to some dgestve dsorder. a bad stomach whch can be cured by smple medcaton.209 In cagng brds and keepng pets collared.207 Your dog should not be fed on meat. Dreams are the outcome of past recollectons based on hearngs. Joy and Blss.THE NEW LIFE IN PATHWORLD THE HOLY THE and joy to the hearer. just as you have swtched over. but he does not know how to develop the process from stage to stage to reach one’s True Eternal Home of everlastng Peace. one wrongly takes t for granted that 354 .206 T Pets HE PRESENCE of pets lke cats or dogs n the room durng medtatons s no harm provded these do not dsturb you to be there durng medtatons. It can lve on vegetaran det all rght. readngs or dreadful thnkng.205 Q Dreams UESTION: What is the significance of an initiate having terrifying and vivid dreams? A. whereas others cannot recall them. The vvd dreams denote clarty of nner vson when some people can recollect ther dreams very clearly. as t wll contract karmc debt for you. seengs. chaned and mprsoned. Ths s not at all possble by one’s own unaded efforts.208 It s better to avod lookng n the eyes of others and ths ncludes anmals.

on sensual pleasures. both contnue to fall nto the dtch. there you are.211 Ths pure subject—the study of the attenton.210 The whole play of Sprtualty s wth the attenton. there s no way out.209a T It is a Noble Search O FIND OUR true self—does t mean that we are lost? If you ask me for the truth. Our attenton s on the body. Where the attention is. Wth your attenton drected on scholastc subjects. Ths teachng s for all. but most of us are stll playng wth toys. On the sprtual health depends the health of mnd and body both. Through puttng your attenton wholeheartedly on physcal exercses. whch you can call Sprtualty—s ever n exstence. you wll grow n sprtual stature. I would say we are completely lost.IT IS A NOBLE PATH THE HOLY SEARCH these poor. f the mtaton s so attractve! But. but sad to state. unfortunately. we are not nterested n ths hgher knowledge. you can become an ntellectual gant. By 355 . We are disinterested with this doll’s play when we see the true form of our Beloved. dumb creatures have no court of law where they can lodge ther complant. whle the blnd lead the blnd. Ths s a very frank talk. and on ntellectual delberatons. Booksh knowledge s all wlderness. How beautful must the real thng be. wth a lttle tranng you can be a wrestler of powerful strength. If you put all your attenton on the Greater Attenton (God).

Delightfully sweet is the beloved Naam. Who gets t? Those who have merit from the distant past will get the gift of Naam to bring them near to God. can gve to others. Or he can work n the bodly senses.214 The Naam has an ndescrbable ntoxcaton. He s n perfect control of all hs facultes.212 If the soul s a conscous entty. Also. no place is without Him. A Muslm fakr says. but although he lves n the world. My Beloved is everywhere.THE NEW LIFE IN PATHWORLD THE HOLY THE readng the stores and anecdotes of the Masters. and can rse above the body at wll. but frst we should see somethng of the Truth and then sng the Lord’s prases. he remans aloof from ts effects. And he who has t. whle I utter these words. Therefore. You have 356 .213 The Master has the same physcal form as other men. we can enter a state of pseudo-ntoxcaton. and the Naam takes them back to whence t emanates. Nanak is perpetually intoxicated with the Holy Naam—day and night. you wll not have true convcton unless you see for yourselves. Those chldren who God has decded are to return to Hm are connected to the Naam by the Satguru. and the expresson of the Lord. We see hs body on ths earth. but hs soul travels n all the spheres. s the bread and water of lfe. Contrary to ths. whch s Lght and Sound. at hs own choce. Glorify that body in which He is manifested. Yet. we are ted to the body and cannot rse above t. only n hs company and wth hs assstance can we have true realzaton. then ts food must be somethng conscous.

then the Lfe Sustaner wll be met. yet you wll be free. salvation will be given.IT IS A NOBLE PATH THE HOLY SEARCH sacrificed the true mosque for the outer one. Bascally. ths world s a sea whch we must swm across wth the ad and support of God’s nner Lght. The Muslm fakrs also referred to t.216 Most of the world’s populaton s n the dark. and lvng n ths world. The attachments will break. and you will go home. all relgons ndcate that there s Lght and Sound. It has been termed the Musc of the Spheres. and the Unstruck Fre.. Some people want to know. “What do we get out of ths?” Apart from the beneft of becomng 357 . mnd and ntellect. but the Masters come to revve the Truth agan and agan. practces nvolvng the motor current n the body)—but only by self-analyss. I have mentoned that Lord Krshna spoke of t. and gve the rght understandng of true ntegraton. Buddha called t Intrnsc Hearng.e. not knowng whence they came. When we acheve self-knowledge. The teachng remans the same. or what ther purpose s on earth. It s really very clear and smple when one sees everythng from the rght angle of vson. Truth clothed n Lght.215 Dear frends. though man forgets t. And the defnte ndcaton that a Master s true. to where they are gong. He cannot be known through senses. s when he lghts that flame wthn another. You wll be released from all tes. or through pranc practces (. The outer mosques and temples are for those whose nner eye s not open to see the true Lght of God.

how wll one reman attached to the world and ts envronments? Also. After meeting the Satguru. The sprng of the everlastng nectar of lfe comes through the nner contact. then t s possble. one merely says. for you wll de of thrst before reachng the water.217 It s sad. untoward happenngs. When death comes. through the outer.THE NEW LIFE IN PATHWORLD THE HOLY THE detached whle lvng n the world. we are told: Unhappiness will not touch us. If one daly rses above the body and journeys nto upper regons. and to drnk from ths sprng daly wll render neffectve all the pnchng consequences of worldly experences. Is t possble to be free from attachments whle lvng n the body? If one s n full control of one’s attenton.218 There are three knds of heat whch burn wthn man. When s ths? When attachments and outer effects are finished. The thrd s adhiatmik. and can drect t at wll. lfe and death are the same to hm. One s adhibhutak. connected wth the physcal body. Someone s born. someone des—he feels nether happness nor msery.” A true dscple s 358 . You cannot start to dg a well on becomng thrsty. What a wonderful blessng! He who becomes one wth the Unchangeable Permanence. Another s adhidevik. one wll work n the world wth a double zeal wthout that clngng nature to hnder. one knows. Such elevated exstence comes through development of the nner beng. “Let’s go. The illusion will be revealed as mind and matter. and that s when one gets a hgher contact wthn and one s then no longer dragged around by the mnd and senses.

Only the power of the Naam can overcome the dffcultes of ths age. and smlarly lfe upon lfe’s sns can be burned away through a small spark of Lght from the Satguru. the connecton s gven. In the ages past. A small spark of fre can burn to ashes a huge ple of logs. Keep a watch over your whole lfe— each acton—day by day. When your condton has become lke ths.220 The clue les n the Guru’s teachngs through whch you wll develop true love for God. He came and lighted the Lamp. You receve the very thng that the true Master teaches. On the very frst day of Intaton. then you wll know that you have met the Satguru. the Master would keep the dscple at hs feet untl he had become ready to receve the precous gft. wherever He has manfested Hmself. The value of Naam can never be estmated—always remember ths. whch dscple has the patence and wll to learn? So. In the darkness. and then t s up to the dscple what he makes of t. he manfests the radance of Naam wthn the seeker.219 Be grateful that you have got somethng at last— even f t s after a long search. and he gves a spark of that Lght. The Master placed a small share in my safekeeping. on the very frst day. and through medtaton ncrease your nner progress.IT IS A NOBLE PATH THE HOLY SEARCH thus ready for the change. the Light of millions of suns will be seen. Also.221 359 . These days. who then should take great care of t and value t. Guard that small share carefully. By repeating the Naam. for the Lght s manfested n hm.

yet you wll freely enjoy the delghtful perfume permeatng the atmosphere. yet the effect produced wll be drastc. there s a sweet fragrance radatng from Hm.223 Today there s a great awakenng begnnng. If you vst a perfumery. even though these thoughts be hdden behnd sweet words. meetng whom all doubts are erased and rght understandng establshed n our hearts. though you may buy nothng. lust. Some have got the answer. If the mnd s flled wth anger. Such people have always been hard to fnd. He may or may not declare Hmself. but when they do come.. but the world s not wthout them. etc. A Sant’s name s glorfed throughout the four corners of the earth. so the speech wll have smlar effects on others. for once t s born t does not succumb untl t s satsfed. It s seldom one meets such a personalty. The breeze whch passes through fre wll brng heat. but the search to solve the mystery of lfe has been born all over the world. Due to Hs elevated condton. Whatever s the state of mnd at the tme. greed. the Gurumukh is a rarity. and on the other hand. He s our true frend. through radaton a flood of Sprtualty pervades the world. He who can do ths s a frend ndeed. but Hs radaton s spread everywhere. that whch passes through ce wll brng coolness.222 There s great chargng n the Master’s words.224 360 .THE NEW LIFE IN PATHWORLD THE HOLY THE Out of the abundance of the heart. O Nanak. The day that queston arses n the mnd s the greatest day of one’s lfe. a man speaks. some have not.

f we do not make the best use of our lfe. If all men truly realzed ths. Of course. After gettng the human form t s our heredtary rght to realze God. no matter n whch town or country you lve. Each one of you should make your lfe a model. If husband and wfe are happy. all s well. A true Master is one who brings everyone together. and that soul s of the same essence as that of God. and loyal together. The morals of all daughters and daughters-n-law. Lack 361 .IT IS A NOBLE PATH THE HOLY SEARCH Whoever approaches a Master wth full devoton and humlty wll get the rareness of the gft. lovng. for n ths wll be your own famly’s protecton. Wth rght understandng. ther protecton and welfare. then no one and nothng can come between them. the Lfe Sustaner of all thngs. then no power or poltcs can dsturb ther peaceful lvng. for each has a soul. f the people of any country are one n each other. nothng touches you. Lve n love for one another. f you are good. for man’s very neghbor would be hs protector. you should lve as true brothers and ssters of the one Father. should be your concern. then who s to blame?225 It matters not to whch relgon you belong—f the Lght s burnng wthn you. Smlarly. and who would cheat or take another’s goods? The polce and mltary forces would become superfluous. and you wll see that the whole world wll have peace and happness.226 My frends. then who would hate hs fellow man. man and man become one. All laws are for the lawless.

the world’s msery wll not be resolved. where have you got to? As long as nner contact s not establshed and practced daly. When you get the contact wth the Holy Naam. only by talkng about these thngs so much peace enters our hearts. ntrospect your daly thoughts and actons and see where you have reached. How much more happness wll we gan through true realzaton—receved through the radaton from a perfect Master. so shall he reap. So.THE NEW LIFE IN PATHWORLD THE HOLY THE of ths smple exst-ence s brngng unhappness everywhere. and value t. remember t s the soul’s very food. and your path of progress wll be obstructed.229 362 . then God Hmself wll make the arrangements for you. If you have already got the connecton. make your lfe an example of the teachngs you follow—lve up to them. take the utmost care of t. and you don’t avod all that may lead you away from t—through self-ntrospecton—then wherever you have reached up to now wll be hdden by a dark curtan. Furthermore. Many ages have passed by snce you were frst gven a human form. and many years have passed snce you joned some relgon. As t stands. whatever a man sows.227 As long as the hgher contact s not made.228 Just see. now consder. If you have a strong desre to get t.

THE HOLY PATH London. September 1972 363 .

December 1972 364 .THE HOLY PATH Rome.



steadly purfes hmself of all mperfectons and makes hmself a ft recpent of Dvne Grace. But the “Love” of whch the mystcs speak s a love that must be completely purfed of the self. The answer s smple: wthout ths absolute surrender of the last vestges of ego and selfhood. and wthout such complete absorpton 367 . one’s love s stll not perfect and not truly acceptable n the eyes of the Lord. And so the love of mystcs s one n whch one completely and unreservedly surrenders one’s self to one’s love. Parent and chld. If one has not attaned complete purfcaton n ths respect. havng found a true Master. frend and frend. It s a love that can often rse to great heghts of self-sacrfce and yet t s a love that s not wholly selfless. The seeker who. You may well ask why there s ths nsstent stress on complete self-surrender on the mystc path. each s nvolved n a more or less strong drve for possesson.THE HOLY PATH LOVE The New Lfe n God Love W HAT IS THIS LOVE of whch all mystcs. have spoken so nsstently? Is t lke the love of the earth that we know? If you study the bonds of earthly love. man and wfe. you wll fnd that at some pont or another a trace of self-asserton s present n every case. Eastern and Western. has developed such absolute love for hm.

1 Love s nnate n our souls. If you have got love for God or the Godn-man. If you have got love for worldly thngs. Besdes. cannot hope to attan to that staton whch s the denal of all ndvdualty. the goal of the sprtual asprant les far beyond the lmts of ndvdualty. the faculty whch creates these very lmts. the sngle-pontedness of concentraton s dsspated and nner advancement s made mpossble. has been attached to the physcal thngs and outward enjoyments. But love knows attachment. or God. That very love has been turned nto attachment. God s love and our souls are the drops of the Ocean of all love. one cannot attan that unwaverng concentraton of all one’s facultes whch s the prerequste of all nner progress. and a realzaton of the oneness of all lfe. The love of the soul whch should be attached to the Oversoul. Absolute love and self-surrender are only other aspects of complete and flawless concentraton. He who cannot rse above the ego. 368 . naturally you wll come agan and agan to the world. You go where? Where you are attached. then where wll you go? Where He wll go.THE NEW LIFEPATH THE HOLY IN GOD n the object of one’s love. Hs goal s unon wth the Absolute and such unon must necessarly be a denal of the lmts that separate us from each other. The moment the “self” enters nto the pcture and the queston of “I-ness” arses. That thng wthn your mnd s where you are attached. the love of whch you have got n your heart. whch s also love personfed.

We have got the man-body.3 It s sad that love can be found by just gvng the heart away to somebody and then to go around heartless. outer attachments. nor bought from any shop.THE HOLY PATH LOVE If He s not gong round and round on the Wheel of Transmgraton. If you are attached to the physcal body and outward attachments. not to please hmself. Love s no busness. He comes wth a commsson to take souls back to God. to meet wth your own wshes or purposes s lust or attachment.2 Love for the world. not to reman on the brdge. If your heart s taken away by somebody. It s only for the purpose of crossng. It just requres attachment to somebody. where naturally the love of God s radated. As I told you. The outer sgn of a man who loves s that he gves mplct obedence. not love. So your love for the God-n-man s for crossng the brdge. love s already nnate n your soul. It s already nnate n your soul. 369 . how wll you go? He comes from the Father and goes back to the Father. It s not grown n the felds. then what s left to you? Only such a man can really realze what love s. n whch ths love can be developed. complete self-surrender. to be attuned by Hs company. He chershes what the Beloved or the Master wants. He always wants to please the Master. One prophet sad that love s lke a brdge to cross over the rver underneath. that s no love. but can be flared up when you come across somebody who s overflowng wth love.

then naturally where wll we go? We wll go to where God s. The Beloved s everythng to hm. If we have love for God. we have attached t to the body. that s a tragc msfortune. we are not to return to the world. and today everyone receves an experence from the very begnnng. In Hs socety. Love is flared up only in the company of somebody who is already overflowing wth love. A Master would use any means to save the souls from such a terrble fate. the radaton of love. and soul and also hs very fath.4 Through gettng attached by love to the Guru. In the past. thousands of suns shne forth wth the repetton of Naam. ths blessng s beng gven freely. Ths has been the reason of our comng back agan and agan to the world. mnd. Due to the dffcultes of Kal Yuga. the Master would then gve the frst part of the theory and so on. After many years of servce. who s already controllng us n the body. the more mercy does the Master extend. but f the soul receves the gft and then wastes t—well. whch s drftng speedly nto negatvty. So who can follow ths way? He who can completely surrender hs body. restrctons were mposed before connecton to Naam was gven.THE NEW LIFE IN GOD THE HOLY PATH Instead of attachng our soul to the Overself or God. we wll have the nfecton of love. the darkness s dspelled. Ths specal concesson s due to the bad condton of the world. But the darker the age. to the outgong facultes and the world outsde. 5 370 . He wll be ready to sacrfce everythng for the Beloved. who s all Conscousness.

beng attached to the world. Ths s a feat of love. to anythng outsde.6 Renuncaton truly les n the fact that we are not ted to the world. what you say. Love also knows 371 . A man who has got love wthn hm. But He wll never come as a prsoner. Ths s the quckest and most natural way of beng. naturally you wll feel attracted to hm. For nstance. You wll get nfected by the socety of the Master. you take hm as your true relatve. as a Master. So ths s the feat of love and what t gves us. nfected. Ths s the feat of love. f such a man s sttng here. The most practcal and competent way n whch you can develop t s just to st n the radaton of somebody who s overflowng wth the love and ntoxcaton of God.THE HOLY PATH LOVE What s love? Where s t? What does t want? How can t be developed? If you love somebody. except the Beloved. The Beloved wants that the lover should not look to anybody. not to thnk of anybody. So ths s a feat of love. who s overflowng wth the love of God. he s not attracted by anythng else. when somebody comes to you and speaks of the Master. s attached to God so much that all other thngs leave hs mnd. to brng back the chldren of God to Hs Home. If you keep somebody always n your mnd. he s always n your mnd. love of God. but he wll be wholly and solely absorbed n the Master. And what does t cost? It costs nothng. The man who has got such a love. why should he return to the world? He may return as a Teacher. not to hear anybody. as the reacton of the past. there may be hundreds of others sttng around hm.

Even then.THE NEW LIFE IN GOD THE HOLY PATH sacrfce. It s just lke a ppe that has so many holes. n enjoyments. t s smply dvded n so many thngs. naturally t wll be detached from the others. then you won’t see Hs face. whch s now dvded nto so many thngs. Ths s one fact that I show. then naturally you wll go to God. If you close all the holes except one. n the body. The crteron of love for God s sweet remembrance of God. If that s developed. to God or the God-n-man. That wll work wonders. even whle eatng. for the name and fame of the world. whch s the outward expresson of your soul. what les n our mnd. n chldren. God knows the very trend of our mnd. t wll ooze out from each hole drop by drop. 372 . wholly and solely to God or to the God-n-man.8 We must constantly remember that our am s God.7 So the man thng s to have love of God. the water wll shoot forth. naturally t wll shoot forth. When the water flows through the ppe. You never forget Hm. comng or gong. sleepng. Love s already nnate n our souls. And we must not be concerned wth anythng that makes us forget Hm. If we just keep one hole open and drect our love there. s wthdrawn from the outsde and only one avenue s left. So f our love.10 If you drect your attenton. The Masters say that those who would lke to play the game of love should come wth ther heads cut off and placed n ther palms as an offerng.9 Your attenton s dvded n so many ways. they would not menton what they have done.

whch s called charty. or a follower. you wholly and solely are there. but love or charty. he becomes the Master. t s the Master speakng n hm. That s the crteron. Such a man s asleep from outsde and awakened from wthn. but frst he has to become a true skh. Whatever s n Hm wll be transmtted to you. God gves to everybody whom He created because naturally the Creator wll love Hs Creaton. reflected n you. When he speaks. So we are attenton or surat. lve accordng to those qualfcatons whch we see n Hm. you wll become what He s. Ths s the ultmate feat of love. Our attenton s the cause of all ths machnery gong on n the body.11 Now the queston arses. whatever attrbutes He has got n Hs lfe should be adopted n our own lfe. and that s part and parcel of our own selves. When a skh or follower s fully absorbed nto the Master. When that s wthdrawn from outsde by the concentraton of the attenton. He s n the world yet out of t. a true follower. When he s absorbed n Hm. We should copy. then wherever t s drected. you see. he becomes the Master. If you drect your attenton to the Master. One Master sad that the Master who has become a Master was once a skh. and s nnate n our own self. The qualfcatons n Hm are the qualfcatons of God on a mnature scale. It s not lust. how can the Master be pleased? There are two ways and the frst one s. So the Guru wll love Hs dscples 373 . The premi or the lover s really awake wthn and asleep outsde. God s love and love s God.THE HOLY PATH LOVE but you wll see the Lght emttng out of t.

gven such fath and love. one must lve up to the deal of a perfect dscple. never questonng hs wsdom and authorty. we shall always be thnkng of hm. so should we love all.THE NEW LIFE IN GOD THE HOLY PATH because t s He who has gven brth to them n the nner way. wll never gan the Guru’s pleasure. As He loves us. “All rght. You must share wth others. Weed out all mperfectons wthn you from day to day. But do we keep Hs commandments? We don’t. Further. one s to follow to 374 . then where s our love?13 So to obey the Guru’s commands s the frst and the last lesson on the path of Sprtualty. It s to be lost n hs love whle at work or at play. f we wsh to have thoughts of somebody. who show one thng on the face and feel somethng dfferent n the heart. don’t take a further step.” We say that we have got no tme to keep the dares.” then stop there. Those who do not obey. These are some of the qualfcatons that the Master has and are the attrbutes of God reflected n Hm. He won’t let anybody suffer and you should not let anybody suffer.12 If the Master or anyone whom you love says “stop. The second way s to just lve up to strctly. And what s t to be such a perfect dscple? It s to have full fath n the Satguru. devote regular tme to your medtatons. for such love alone can purfy the heart of the mperfect loves of the world. what He says. We have not even started as yet.14 He says. Further. lterally.15 Havng found a genune Master after resolvng all doubts. what to speak of love. love of somebody.

follow my commandments.20 It s very clear and smple: f you love God. We are conscous enttes and we should love the human body where God s manfested.19 Love s the shortest cut to sprtual beattude. to have that love n your heart s somethng else. there we have to go. It s not for the human body that we love hm.17 If every day our love for God grows more and more and becomes more dear as compared to anythng else n the world.23 You should know that to love God we must lve for God and de for God. and the Master’s grace and generosty shall descend upon hm lke a flood that breaks open all nner gates and obstructons. he shall be freed from worldly desres. That s blessed. It cannot be retaken and gven to somebody else.16 So love s God and God s love. but for the God manfest n the human body. weeds out all mperfectons and shortcomngs.24 375 .18 To speak of love s one thng.21 Love s the gvng of your heart once and for all. when properly nurtured by the dear ones by gradual assmlaton. because He s manfested there. Whom should we love? We should love God. that s love for God. you become what God s.THE HOLY PATH LOVE the best of one’s ablty hs njunctons: If you love me.22 Where our love s. become an apt receptacle for the Shabd Dhun. If a dscple develops those qualtes and surrenders hmself completely to the Satguru’s Wll. Love s the knd sentment of the Master whch.

The love for the Master s lke fre n the brck kln. Happy and fortunate are those whose vessel s cleansed and are ready to receve the sweet Nectar of Master’s Grace. the Master has to take care of the chld. for the more you are joned to that.29 Ego s really a bg enemy on the Path aganst sprtual progress. but sometmes head stands n the way of love. the brcks do not gan ther proper maturty. not of head. The 376 . A very learned man may be devod of heart. of the heart.THE NEW LIFE IN GOD THE HOLY PATH Have you understood what s love? It s a subject of heart. These are smplcty and knd words mbued wth humlty. not even carng for your own lfe. and so t s wth all sprtual matters. you wll be attracted to hm. If the fre s blown out rather than conserved. Love overrules head.26 God s Love and Master s Love Personfed. the more wll the love flow out of that unon.27 The dear ones often ask.25 Those who yearn for t. so reman lnked wth t. He emts rays of love to be attuned to by those on the way as well as to others who are strugglng to fnd God. “How can we develop love for you?” You have all been gven the proof of ths path. get t. The thrd s to lve strctly up to what He says.28 The frst crteron to show whether you have got real love for the Master s: even f he calls you names. If you leave everythng to the Master. Ths s the only thng lackng. The second s to have those qualfcatons whch are reflected n hm from God n your own lfe.

how can you return?34 What s Love? Everybody says that—”I love God. It s the ultmate goal. wth all our soul. but s sent here to gude the chld humanty to go back to Hs Home. wth all our strength. If you love for the sake of the man concerned. why should you return. ths s a sgn that you are growng n love for your Beloved. mnd that! Love s gvng away of your heart. then you wll also love those who go to hm. If he s not to return to the world. even wth those who are on the same Way as us. Then where s our love for the Master?33 The love of God-n-man s the love of God.32 If you love somebody. We crtcze. If you gve 377 . we sometmes fght. and you can only gve t to somebody whom you love. whch develops and comes up wthn us. He s overflowng wth the love and ntoxcaton of God. If you love the Master. These are the foundaton stones. then what remans?31 Love one and all for the sake of the Master. ths wll stand n the way of your love for the Master. If you love hm. for your Master. The heart s one and when t s gven away to somebody.THE HOLY PATH LOVE ntates should conserve and keep veled ther love for ther Master so that they may progress quetly. or for the sake of God. then keep hs commandments. We should love God wth all our heart. He s not bound to earth. 30 If we love somebody for the Master’s sake. I love the Master”—but what s love? Love s the frut of a tree. Is the heart one or two? The heart s only one. where wll you go? You wll go where he goes. not love as yet.

how can you gve t? We have no control over our heart. Unless t s concentrated.” One man stood and sad. and t s under your control. If your heart has already been gven to the God-nman. When t s complete. not a heart that s cut nto peces. Our Master was once gvng a talk. with all thy strength. Wth all thy heart. Ths s the ultmate goal. “Have you controlled your heart?” “No. “Then how can you gve t?” sad the Master.THE NEW LIFE IN GOD THE HOLY PATH away your heart to somebody. What are these commandments? Love thy God with all thy heart. f any of you can gve your heart. The word “heart” s there. then nothng remans to be gven separately to God. I gve my heart. keep my commandments.35 The heart s gven only when you wthdraw t from all outsde thngs. You can only gve somethng whch s under your control. you can go straght to heaven. “All rght.” repled the man. The heart s led astray by the outgong facultes here. So let t be complete.36 So there are steps leadng to ths and the frst step s.” The Master asked hm. It s dragged away n so many ways. not n your own way. our heart should be whole. 37 What does one who loves want? He always wants 378 . only then can you gve t. So frst. and everywhere. If you love me. here. “Well. with all thy soul. that s n your possesson. then what remans wth you? You wll thnk n the same way that He thnks. and He sad. there. there and everywhere. not broken nto peces.

God wll come to you. that’s all.38 If you have got real love for God n your heart. then God wll meet you. You wll get nothng short of whatever you want. only to be wth God. They don’t even want emancpaton. They would lke to have only one thng. He loves everythng of the Master. If we have really got that hankerng n our heart. If you want God. you wll have t. then naturally we must meet God. we want only worldly thngs. If you want somethng else. He wll proceed one hundred steps to receve us. do you want ordnary pebbles and stones?39 When Baba Sawan Sngh J once wrote that he dd not even yearn for Sach Khand but only prayed that he had “Love and fath at the Satguru’s holy feet. when you go to a Kng. Are we here only for the worldly thngs? Are we here only for the name and fame of the world? Are we here only to have thngs of the other world. or heaven? Are we really after emancpaton from brth and death? A real lover wants none of these thngs. So you have to decde. God wll come to us. no earthly thngs. If we take one step that way. here and hereafter. by an honest searchng of your heart. He wll manfest to you. We have to decde what we want at our heart of hearts. no emancpaton. Ths s the hghest deal that we can acheve n the man-body. sure and certan.THE HOLY PATH LOVE to see the Master. He wants God and God alone. But why. Those who care for the love of God don’t hanker after the worldly thngs nor the wealth of the other worlds. that’s all. and n no other. what you want. No heaven. But generally.” Baba 379 .

These are the 380 . If ran s expected. When you fold your hands. frst you wll have clouds.THE NEW LIFE IN GOD THE HOLY PATH J was extremely pleased and repled that such selfsurrender was “ndeed the hghest karni (dscplne)” and assured hm that “he who had such a love for the Master would certanly reach Sach Khand.42 Ultmately. Agam. “Who s lvng n ths body? Am I?” You wll forget yourself. and passng through the Alakh. they wll be the Master’s hands.41 When you grow n love for God or the God-nman (they are one and the same). Further. These are the blossoms whch herald the appearance of the frut. there wll be no frut. You cannot forget Hm. If there are no clouds.”40 Love s developed n the drect company of the Master or ndrectly when you become receptve. Ths s a symptom that you are growng n love for Hm. naturally you wll hanker after Hm. not yours. If you are not there. your heart becomes full and overflows through your eyes. even from thousands of mles. So love s the ultmate frut of the goal. as near as possble. you would lke to be near Hm. but you hear someone who speaks of Hm. you are for the Master and the Master s for you. you wll see the Master n there. You would lke to have the company of somebody who has frsthand experence of Hm or who has been wth Hm. The tme wll come when you wll say. there wll be no ran. get merged n the Wonder Regon. when the frut comes. If there are no blossoms. Anam-Radhasoam.

Through sobs whch rack the body. and she appeals to the Masters: “O Masters. the soul becomes both desperate and helpless. you go to God daly. Could He be got with laughter and joy. 381 . for even n pan there s a sweetness. When the seeker goes through ths. she s pnng wth the separaton from You.45 One cannot expect frut on the tree when even the flowers have not yet formed. She does not know the road whch leads to You. The water from the eyes washes away the sns of many lves. If you keep Hm n your mnd. This separation has now become unbearable. for they leave unendng trals of ravshng blss and harmony.” Then after cryng n van for so long. Each tear shed n sweet remembrance of the Master brngs you closer to Hm. yearnng and angush of heart precede the comng of the Master wthn. ‘O Lord. he s often advsed by others to cease the searchng and desrng for God. “Do not utter such words. one receves the Lord. but Guru Amardas repled. the accounts are washed clean. sleep does not come.THE HOLY PATH LOVE steps and we have now to judge where we stand. Whosoever got Him. naturally you are n Hs mnd. and fortunate s the eye that sheds these. none would be without Him. my voce cannot reach so far.44 As flowers precede the fruts on a tree. did so with tears. smlarly. take ths message and tell Hm.43 The spontaneous flow of trcklng tears goes a long way n washng off the dross of the mnd. and Without seeing the Beloved.

love the Master. How can she reach You?’ Please tell Hm my condton. of course. So those who want to love God should not care for ther name or fame. Those who have love for God. and cannot exst anymore wthout the Beloved—she cannot fly for she has no wngs and does not know the Way.” A true seeker reaches ths condton. so she s sendng ths message. The work of the servant s to do work. and lay down at Hs feet. For that you must have perseverance. They should leave every greatness they have got physcally outsde. When you have developed that love. well. It s for the Master to see what He has to gve to hm. perseverance. the God n Hm. mbued wth humlty. honor.46 Those who love God. Just like a moth which burns itself on the flame of a candle but never makes any sound. If they lose ther lfe n sacrfce. The outward symbol of love s a sweet tongue. Love knows servce and sacrfce. what should you do? You must have patence. that’s all. and go on wth t. It takes tme. You have to develop t. That very Power s wthn you and knows every act of yours.THE NEW LIFE IN GOD THE HOLY PATH her voce does not reach You. It s no matter of show. what you are dong and why.47 382 . ths s a relaton between you and the God n Hm and nobody else. So ths s a very delcate queston. or the God-n-man.’ Please tell Hm that ‘Nght and day she s cryng wth flowng tears. ths or that thng. He knows the very trend of your thoughts. Love knows no show. even then they won’t menton t. I would say.

what s 383 . Out of the abundance of hs heart. your soul wll also wthdraw wthout effort. he eats and drnks the Naam. for the words are charged wth whatever les n the heart. If the parrot talks n a cage of love. A man wthout love wll never realze the Lord. The tongue of a realized soul is filled with sweetness. If you st n the Guru’s company wth sngle-ponted attenton. but when the sword of love descends. Masters have love for everyone. and lsten to the Inner Sound regularly. The world s a two-edged sword. He may be surrounded by thousands. but f the cage becomes one of love. so a lover s a true renouncer. The True Lord can be realzed through the Guru’s bhakt. a man speaks. his heart s brmmng over wth the nectar of love. and then talk. and wth ease He wll manfest. and full of humlty. and so have a partcularly attractve qualty. save of that whch he loves. t s due to lack of love. hs soul leaves the body wthout effort. at wll. renouncng all other thought. but he s alone wth hs love. the Elxr of Lfe. t bnds the two n one. The very crteron of love s to absorb oneself nto someone or somethng. so make ths body a cage of love. If no love s developed through outer practce. by connecton wth the Naam.48 The body s lke a cage. The sweet tongue of remembrance. mbued wth humlty. When people complan that ther mnd s not stlled.THE HOLY PATH LOVE The tongue of love s very sweet. cuttng n two whatever t falls upon. s the very bass of all vrtues. and ther words are flled wth love. the soul wll lve on the Truth.

and the soul s a drop of that very Essence. So lve n a cage of love f you want to realze God. I tell you the Truth: God s realzed by those who love.THE NEW LIFE IN GOD THE HOLY PATH the use of t? Such practce s a mere performance of gymnastcs. but words cannot really express what love s. lonely msery wthout Hm. “Hundreds of years n prayer wll not make you a namazi” (true worshper). These thngs are mentoned n books. What knd of love has he who boasts of lovng the Lord but hates hs brothers? Shekh Fard says. Lfe wll become an agony. and that love wll drag you toward Hm. He n whom there s no love awakened cannot fathom the secrets of the Lord. There are only two ways to develop love. “If you desre to meet the Beloved. t s a dry remembrance. The tenth Guru says. save n the allencompassng absorpton n Hm when you gve your whole lfe to Hm. njure not any heart. From lfe. for love s a sea wthout a shore: there s no end to t. The other way to develop love 384 . “Hear ye all. Shamas Tabrez says. One way s to st besde one who s love.” A true devotee of God wll have no enmty toward any other beng. Unless we remember Hm wth tears. the remembrance that comes from a heart overflowng wth love wll bear frut. so s lfe created. A glmpse of love can be seen only n a true lover’s eye. and s there-fore also the mage of love. How can ths love be developed? It s not grown n felds or sold n shops.” God is love. from whom you wll catch an nfecton of that love. a yearnng. a restless.

n the mnd. If one loves someone. Sants take hold of a person from the lne of least resstance.” no matter where the physcal self s. one cannot forget that person. As t s altogether a mental process 385 . n the heart. and that constant remembrance wll drag one to Hm.49 E Simran VERYONE OF US s constantly dwellng on one thng or another.” As the former leads to dstracton of the mnd.” or “where the mnd s there you are also. Three to four hours n a day has been enjoned as the mnmum for Smran. the latter pulls heavenward. or “Word. The Mahatmas are never wthout Smran even for a sngle moment. and t may be gradually ncreased. As no one can do wthout Smran. Ths close assocaton leaves an mprnt n the human mnd whch n course of tme becomes ndelble enough and leads to complete dentfcaton of the subject wth the object. even vbratng n one’s blood as t runs through the vens. hs face s always before the vson. the Sants try to set one type of Smran for another type. They substtute for Smran of the world and worldly relatons and objects. leadng to peace of mnd and lberaton of the soul. and hence t s sad. “As you thnk so you become.THE HOLY PATH LOVE s through remembrance. a blendng wth Hm. a Smran of God’s name. Ths beng the case. One should remember Hm so much that one can never forget Hm. The overpowerng yearnng to meet the Lord grows nto a oneness.

A drty cloth must frst be washed clean before attemptng to dye t. and t can only be washed out by dong the smran (remembrance) and dhyan (contemplaton) of the Lord. “Your Smran s not constant enough. t becomes automatc and ceaseless for all the twentyfour hours. We are staned wth the actons of lfe.THE NEW LIFE IN GOD THE HOLY PATH (for t s to be done by the tongue of thought). he would reply.50 When anybody would complan to Hazur about nablty to stll the mnd. but even so t s sad that we must do Simran and serve the Satguru. wth- 386 . the same reply was gven. the mnd rests n the Lord. . So you can say that the frst step s smran— controlled thought—and t should be constant. and added to ths are the stans of the past—brth upon brth. how many years have passed already? It mght be that through the mercy of some Master you were fortunate to be n Hs company and enjoy the beneft of a lttle of that Naam color. no amount of physcal and manual labor can nterfere wth t. Even f you put asde past lves and consder ths lfe alone . Our real dffculty s that the world’s color has drowned us! If t could be bleached out then we would become clean and ready for a new fresh color to enlven us. lke the tck of a clock. In course of tme. . Whle the hands are engaged n work. We are dyed n the worldly color through dong the world’s smran. Our heart and ntellect are staned wth that color comng from the level of mnd and senses.” And for the complant of not beng able to st for long n medtaton.

And f there s remembrance on both sdes. In such condtons. the remembrance becomes automatc. Smran s the frst step. At frst the practce s objectve. Logcally. you wll resde n hs. one should ncrease one’s remembrance of the Lord untl there s nothng but constant sghng for Hm. Once ths starts. but n tme t becomes subjectve. When Masters feel so nclned. Then the constant thought of the Lord contnues wthout cessaton. Then there s ndcaton of awakenng. the dscple becomes suffused n the Guru’s color. contnuous and constant and one never forgets the Lord. that creates receptvty. those who do not do smran wll not be dyed n that color. Satguru protects the dscple wth Hs lfe. the true knowledge becomes apparent.THESIMRAN HOLY PATH out a break. n whom the color of the Lord s not yet fast.52 387 . and the Guru and dscple become one. before the soul s ready to be drenched n the color of God. We sgh for worldly thngs. n love and devoton. Wth true servce of mnd and body. Ths s the washng process. they reveal themselves somewhat and great wsdom comes forth—for our beneft. Naturally. one wll be drenched n the color of the one n whose name the smran s done. In the clear heart. the Guru wll remember the dscple.51 The practce of Smran begns wth the repetton of the Master’s objectve Names slowly wth a mental pose. but t s rare to fnd someone who sghs n remembrance of the Lord. If the dscple remembers the Guru. If you keep someone n your heart.

they have so much taken possesson of us that we have become the world and ts envronments. So there are two uses of Smran: one use s to wthdraw from the body by Smran of the electrfed words gven by a competent Master. Smran of the hghest type.54 Smran makes man ntrospectve and concentratve. they have the power to attract and pull the sprt up to the planes to whch they relate. The engrafted “words” charged wth the Dvne Sprt of the Master very soon bear frut. of the Orgnal or Basc Names of God.THE NEW LIFE IN GOD THE HOLY PATH Master souls always do. and recommend. the descrpton of whch has been gven above.55 The repetton of the charged Names s gven to the 388 . to wt. Extraordnary powers nevtably follow as a result of the concentraton of mnd n the nner planes. Such Names are charged wth and electrfed by the thought transference that usually accompanes them when communcated to an asprant by a Master Soul. As these are magnetzed. The second s to drve out the world and ts thoughts from wthn us by the constant remembrance of the Lord n so many ways as prescrbed. We have to use the same methods so as to elmnate all worldly thoughts from wthn. by rememberng sweetly of the Lord n so many words devsed by the Sants so far.53 By dong Smran of the world and ts envronments. for these open up charmed casements and brng to vew vstas leadng to sprtual realms wthn the body.

these charmed words of the Master—Basc Names of God—have the power to dspel the forces of darkness that may meet and assal a Sprt on ts onward journey. the sensory currents from the body below are automatcally wthdrawn towards the eye-focus. gves strength and sustenance to the body and mnd durng trouble and afflcton.THESIMRAN HOLY PATH dscple as a weapon aganst all dangers. The fve charged Names gven by a true Master are electrfed words. Hence t s mperatve that Smran be done of such Names as the Master Soul enjons. word or deed that keeps a man away from 389 .59 Sants gve a very smple defnton of sn as “forgettng one’s orgn” (or God-head). Immortal and everlastng as these words of the Master are. for they are charged wth a tremendous sprtual power whch negatve powers can hardly put up wth and from whch they flee as from an enchanter drven. Smran of these names helps the soul both n the physcal plane and supra-physcal planes.58 In Smran les the seed that helps n the development of the soul. one after another. Every thought.56 Agan. they bestow lfe everlastng to the soul n whch they snk and take root. and brngs the soul near the Master. And when one repeats them lovngly and mentally.57 You wll please apprecate that the sacred charged Words are hghly effcacous and carry the thought transference of the Master. It acts also as a password to all sprtual planes. It s nstrumental n achevng concentraton and mparts many other dverse powers.

Smran s a panacea for all the lls of the world. It makes the wll grow stronger from day to day. Wth a smlng face he pulls through the storms of fate or destny unscathed. we can attan a stage of perfect blss. and by puttng them nto actual practce. “World comes nto play only when one forgets the Lord. Troubles and trals.”60 By concentraton at the blessed feet of the Master.63 390 . It s afflcton and not affluence that turns us Godward. thereby gvng an opportunty to the negatve power to pn you down. to be very effectve. one whle lvng n the world among frends and relatons s yet not of the world. however severe.THE NEW LIFE IN GOD THE HOLY PATH God s a vertable sn. It s a potent remedy and works wonders to remove worry where all human efforts fal. must be constant and ceaseless. cannot cow hm down. whatever brngs man nearer to Hm s pous and holy. by mplct fath n Hs nstructons. There s no short cut but that of Smran as enjoned by the Master. If one were not to forget God n prosperty. on the other hand. adversty would never come near hm. Smran (or constant remembrance of God) s a tonc for the soul.62 We remember God only when we are hard pressed from every sde. By constant remembrance of God. A man of Smran never has any worry or anxety.61 To forget the Master s to lose Hs protecton. A Persan dvne. Smran. Hard tmes only come as a result of sns commtted when forgetful of the Lord. whle commentng on the nature of the world sad.

overflowng as a lover’s passons are. He gves another example of the same type. sttng or standng. To the best of your efforts you should resort to the repetton of charged Names all along your vacant moments and keep yourself mmersed n the lovng remembrance of the Master. cease to afflct you. “Attend to the prayer as do the vllage mads. too. We.66 Prayer should be ceaseless. who move talkng wth 391 . Kabr goes on to explan how the sweet remembrance of God should be done. n due course. it would be grand indeed. If one could carry with him the love of God like this. he s dreamng all the tme of hs lttle hoardng.THESIMRAN HOLY PATH A pauper collects hs money by beggng coppers and keeps countng the same day and nght.64 It s very good that you commence and end the day wth repetton of the sacred Names. he carres her mage n hs mnd at all tmes whether sleepng or awake. Whether sleepng or wakng. He says.65 If you do Smran for some tme and have sweet remembrance of the Master as the last thng n the nght before gong to sleep. When a man falls n love wth a woman. should lke a pauper always keep an account of the Smran that we do and try to accumulate bt by bt the wealth of Naam—not forgettng t for a moment. These sacred Names are charged wth the lfe mpulse of the Master and ther Smran (repetton) nvokes Hs mercy. the dreams wll. forgettng not hs love even for the twnklng of an eye.

The vllage mads as they go to fetch water carry ptchers of water one above the other on ther heads. Agan He says: “Lose yourself n the sweet remembrance as the keet doth bhrang. Smlarly. does not nterfere wth Smran. rather than avod t.67 Another example he gves: “Love the prayer as the moth loves the lght. awake or asleep.THE NEW LIFE IN GOD THE HOLY PATH the attenton always fxed on ptchers overhead. n spte of an unseen path. healthy or sck. as ther attenton s pertnently fxed on them. who for sooth loses tself to rse bhrang-lke. lke a moth be ever ready to sacrfce our very self n our devoton to our deal. The keet when charmed back to lfe s no longer a keet but becomes a bhrang—beng saturated wth the lfe mpulse of the latter. says Kabr.” The daly routne of lfe.” Bhrang (an nsect) after almost kllng a keet (another nsect) revvfes the latter to lfe by bestowng ts powerful attenton to t. whether rch or poor. they keep jestng and talkng among themselves whle the ptchers reman steady on ther heads. one need not forget Smran even n the mdst of the hustle and bustle of lfe and worldly oblgatons. He loves t so passonately that he does not hestate to snge hmself to death. In just the same way Kabr says that one who does Smran and gets frmly engrafted theren wll 392 .” Lght s the very lfe of the moth. In ts flame doth burn tself. never turns asde. Kabr Sahb therefore says that we must love Smran as the very breath of our lfe.

you wll develop receptvty and feel that Master s wthn you and you are n the Master.69 Ordnarly mnd should be fully devoted n the work one does. body and soul are swept away. Any nterval. you can contnue repeatng the fve Holy Names or recte some prayer lovngly all the tme and you wll feel new strength s enterng wthn you and that Someone s workng wth you. Paul sad: “It s I. as work s worshp. sharng much of your labor. All dfferences of mnd.71 Thoughts are more potent than deeds. or lstenng to the Sound Current f t has developed so much as to be audble and reverberatng all the tme. or n sweet remembrance of the Master. As St. not now I.68 The more you drect your attenton and absorb yourself n the sweet remembrance of the Master. durng the day. It should be kept busy ether n repeatng the fve Holy Names. But when mnd s vacant. You can eschew negatve thoughts of worldlness and entertan Godly thoughts by cultvatng a keen sense of 393 .THESIMRAN HOLY PATH have new brth and a new lfe qute dstnct from the old sensual lfe he has been lvng htherto.70 Whle dong any manual or mechancal work or n dle moments. t should not reman vacant.” The lover becomes the Beloved and the Beloved becomes the lover. as a vacant mnd s the home of the devl. however short. but Chrst lves wthn me. may also be devoted to medtaton and that wll gve you freshness and real energy for your work.

whch wll become more frutful wth ravshng blss and harmony. or lstenng to the holy sound current as comng from the rght sde.72 Mnd has a vast sphere of actvty. You wll fnd that such a sacred schedule wll have salutory effect on your regular holy medtatons.THE NEW LIFE IN GOD THE HOLY PATH contnued lovng remembrance of the Master. If one truly loves someone. enjoyng some happness together. You are requested to avod all thoughts whatsoever all along your daly chores. more of confuson ntrudes. does not that person resde n one’s heart? In that case. can one love any other? Ths constant lovng remembrance of a loved one comes after gettng to know hm. It resents nner slence and absorpton wth the result that nstead of quetness. when you are merclessly exposed to ther attacks. The watch of thoughts comprses a vglant atttude of the mnd aganst the several vces known to you. they are aware of Hm.73 God s wth those who love Hm each and every moment. and try to keep your mnd enchaned whether wth the Smran of charged names. or lvng together n harmony. or lovng remembrance of the Master. It s a gradual process of replacement of vces wth ennoblng vrtues. You wll please apprecate that t s lke an armor wth the ntate aganst the onslaughts of mnd and matter. but what real love can 394 . It s the nborn ego whch dstracts the mnd from the receptvty of postve thoughts of goodness. Ths s the sublme soluton for all the troubles caused by the mnd.

that never changes. known. That s not love whch changes.76 A chld leaves the shelter of homestead to vst 395 . What knd of love s here today and gone tomorrow—wth ths person one day and another the next? Love s only one. Gurumukh’s remembrance is only one—continuous. unlke us. remembrance whch ncreases that new lfe—t begns to surge wthn. or lved wth? We cannot develop love by just sayng we love.74 If you accept the Smran of Charged Names as the basc Names of God n the Master. Only a person who has gven hs heart to another can know what t means to gve the heart.75 If you forget the Lord. we remember many tmes wth breaks n between. love and devoton. It starts as a remembrance.THESIMRAN HOLY PATH one have for someone one has never seen. for n true love there s ncessant remembrance of the loved one—perpetual. but eventually the remembrance occurs by tself—that means he has become that very remembrance. remembrance. It contnues wthout pause or end. The new lfe starts from ntaton. And the truest love s that whch the soul receves through experence. and then he lves on remembrance. then you wll be able to repeat them wth affecton. So the Gurumukh’s lfe s lved n constant remembrance. You wll go where you are attached. then you are attached. As a person thnks. It s a practcal matter. so does he become.

but as long as the chld s holdng hs mother’s hand he cannot be separated from her. greed. attachment and egosm. There s such a huge crowd of people there. you should not forget God. how s t possble? You should dedcate your hand—surrender t. I only ask you to remember the Lord n all you do.” By quotng ths. powerless as he s. If you have not seen God. escape unscathed by hmself and become a successful plgrm on the Path? In such a werd settng. You understand what I am sayng?77 H God’s Grace OW CAN a puny chld of clay. “I do not ask you to renounce the world. I am not sayng that you should leave lfe n the world and take the road to the lonely forests. then you can surrender yourself to one n whom God s manfested—a God-n-man. It s possble that the chld mght be nclned to leave hs mother’s hand f he could. constantly rdden by mnd and matter. Wth such surrender to the God n hm. hs hand wll always be holdng you. anger. but f the mother s holdng hm frmly. God takes mercy on Hs creatures.THE NEW LIFE IN GOD THE HOLY PATH a far for a day wth hs parents. I mean that no matter where you are or what you are dong. wth no way out. to suffer woe so that Hs chldren may be 396 . entangled n the meshes of blnd nfatuaton and beset wth desres. all bafflng and bewlderng. Masters have sad. He Hmself comes down n vle man’s attre.

to hs wll. To understand the teachngs of the Master and strctly follow them from day to day. body and soul. to confde n hm and to completely surrender one’s self. Meeting with a Master is a pure gift of God. With a special merit alone one meets a Satguru. and he brings about a union between Surat and Shabd. s not an easy thng to do. who establshes hs contact wth Naam—the power of God or God n acton—the Prmal Sound Current. But n the fullness of tme when t so pleases God. and so is the union with Hari Nam (God). O Nanak! Whom the Master blesses gets linked with Naam. though n physcal raments.79 Those who serve not Truth wither away like a broken reed. He brngs about a meetng between a jva and a Sant Satguru.78 It s through the grace of God alone that one s ntated. He. But agan the same trouble confronts us. Unless God and Satguru both take pty on a jva.THE HOLY PATH GOD’S GRACE blessed. he cannot possbly see through to Realty and escape from bondage. s endowed wth the same 397 . wherewth a jva s gradually led on and on untl he reaches the source and the fountanhead of Shabd or the Sound Current. too. The Master s n the lkeness of God. We wth our lmted understandng cannot even lsten comprehendngly to the Master’s words.

88 The Kal Yuga s at ts heght and n full force.81 The blessngs of the Supreme Lord are lmtless and do not at any tme suffer from scarcty. but one partakes of them only by extraordnary mert. 87 The Master’s grace s boundless. A partcle of grace s enough to save a jva from the ceaseless cycle of transmgraton.83 Who understands the wll of the Master and follows t scrupulously? One n whom the grace of the Lord works.THE NEW LIFE IN GOD THE HOLY PATH attrbutes as God Hmself.80 The savng grace comes through contact wth Naam.84 The panacea for all lls and the only way to wn God’s grace s perfect surrender n all humlty at the feet of the Master Soul.89 We cannot wn God ether by flattery or by van repettons.82 Hs grace descends by acceptance of Hs bhana (wll) and recognton of Hs Hukam (commandment). Both grace and Naam work n recprocty and help n developng each other. too. 85 It s only the Gurumukhs who get ths grace and not the manmukhs. Hs grace s always at work n each and all 398 . and contnuous chershng of Hs love and savng grace n turn helps the other way. Compassonate as He s. so much so that he forgves even those who talk ll of hm and accepts them as hs very own. and therefore so s the Master’s grace and mercy. 86 The grace of the Master s as lmtless as hs great-ness. nor does He stand to gan or lose anythng whether we offer prayers or not. He. comes to save the snners and admnster Hs Savng Grace among the rest.

Meekness s no weakness. attract that Grace to our advantage by becomng a ft receptacle for It. These two ads help n nvertng the lotus of the mnd whch at present s attuned wth the senses. and Hs Grace shall of ts own be attracted and flood our very beng. Prayers. heavy hearts and the shudderng angush of a lost soul. All that s requred s a pure and lovng heart attuned to Hs Grace and the latter s automatcally attracted to t. speechless wth anxetes. From among the asprants. cemented road of humlty whch leads to the Bengn Realty. they are gven the lon’s share of Dvne Fath n the Master who come wth downcast heads. to unburden ther worres. and we cannot ask Hm to be more lovng. It s a strong. Humlty and fath purfy the mnd and make t a ft nstrument for God’s Grace.90 God s all Love. however. God’s Grace cannot flow drectly nto t. He needs no forensc arguments and legal acumen n defense of our deeds and needs. He s omnscent. A good mother says not. Unless we are able to turn ts drecton upward. and we cannot by loud and strong prayers make Hm any wser. humble and sncere. We can.92 399 . “Wll you?” but gves. We must learn to “stand and wat” as the classc poet Mlton puts t. help n establshng a harmony between man’s mnd and God’s Grace.91 Dvne Grace s never slow. Perfecton cannot be made more perfect by our protestatons and prayers.THE HOLY PATH GOD’S GRACE alke for we cannot lve wthout It.

you can see what your condton s. Our soul les dormant and defled by these vces. Even f you fnd one. The very slence wll become vocal. By self-ntrospecton. Can you ever expect the Lord to manfest Hmself tll our heart s spotlessly clean? The Lord cannot be realzed so long as our heart remans lttered wth lust. you cannot reach the Goal wthout purty of lfe and forgveness. t s essental to have a pure heart. These vrtues wll brng to you hgher conscousness and you wll develop fath n the exstence of God. anger. However. jealousy. to realze Hm. you wll be lberated from the bondage of matter and mnd. capable of mpartng the experence of nner Lght. the dvne Lght and celestal Sound wll emerge n the slence of the heart. what s the purpose of worshp? It s to develop frm fath n the exstence of God. purty of det and purty of conduct are most essental.”94 He s ever wth us and s showerng hs abundant grace. Just as a magnet wll not attract a rust-covered ron.THE NEW LIFE IN GOD THE HOLY PATH PERFECT MASTER. If our nner self s free from all blemshes. s hard to fnd. After all. Kabr says: “If our heart s polluted. God A Purity 400 .93 So purty of thought. recrmnaton. we shall be pushed out of the Kngdom of God. etc. Our medtaton s not successful because we have yet to come up to the necessary standard. If you follow and act on what I have just sad.

Therefore. hardly any dfference (exsts) between us as we are and the loaded donkey. who hmself s absolutely free.95 To derve full beneft from the company of a Sant. someone else wll have to remove the load and then pull the donkey out of the mud. We too. All trouble and strfe wll thereby fnsh. only then wll we be able to see the Realty. For example. The Negatve Power s a great judge and s very just n hs punshment. The greatness of such a Master soul s beyond any descrpton ndeed. to unburden us and to pull us out of our msery. Hs pen wrtes accordng to our karmas. 401 . and n addton. We are also loaded wth heaps of mpressons of the prevous numerous brths. Ths. Out of sheer compasson. you must be pure yourself. So what consttutes purty and goodness? A mnd whch s gven up wholly to God. n fact. In such a hopeless state only a competent Master can come to our rescue. Such a competent Master enables us to vsualze the Truth after freeng us from the effect of past mpressons and by brngng our attenton above bodly conscousness. t cannot come out wth ts own efforts.96 Those condtons consdered to be the result of the Negatve Power wll never touch us f we lead a pure lfe.THE HOLY PATH GOD’S GRACE wthn us wll also not pull the soul up tll t s free from all blemshes. s the greatness of a Master-soul. need a compassoned soul. f a loaded donkey s stuck up n mud. therefore. are further trapped n the dragnet of sensual pleasures. When the mnd wthdraws from the Lord and attaches tself to somethng else.

Masters have the knowledge of measurng the capacty and range of everyone’s ntellect and bestow fath accordngly.98 How fortunate s a chld who wll repose fully and surrender completely n the strong and protectve A Faith 402 . There are others who have book-knowledge and are satsfed by the examples of others. It depends wholly on the kndness and sweet mercy of God through a Master. the greater the sn. and to the degree that hs capacty to understand and hs love enttle hm. “I wll never punsh anyone f people become pure. A favorable response to the prayers made to the Master confrms fath n others. ths s the greatest teachng.THE NEW LIFE IN GOD THE HOLY PATH then whatever the person does takes hm further away from God. The fath of some n ther Master s confrmed when a dscple s saved mraculously from some danger. the secret of all secrets: that God s won by hm who wll gve hs mnd. Sants know the merts and evls of everyone but they never dsclose them. Some are gven clues accordng to ther desres. so they get confrmaton that way.” So. n the courts of Sants. The Negatve Power says. no one can know or fnd a true Master unless and untl the Master s pleased to reveal hs own dentty hmself to the nnermost satsfacton of one desrng to confrm hs fath n the Master. Ths s done accordng to the extent of one’s receptvty.97 S A MATTER of fact. And the further he goes. Ths s really the true defnton of sn.

” The farmer sad. whch goes a long way to assuage the severty of the karmc debts. surely He wll take care of you. Such a lfe becomes supremely sweet and all hs problems become easer and hs way becomes clear and smooth. In ten mnutes the farmer asked of the other.THE HOLY PATH FAITH arms and lovng care of the Father! He then becomes carefree. “Oh.” “What. The dffcultes and troubles may come. “What are you dong?” “Watng for God. not carng for hs lfe. Although the rope was so weak. “Has your God come yet?” “No.101 403 .” and he quckly ran to make a rope out of grass. and receve all the necessary materal help. Let us fully repose our trust n hm. A farmer came by and asked. leavng all the work to the Mercful and bengn Father.” sad the farmer.100 If you wll put yourself completely n the hands of God. The Master Power s constantly extendng all feasble help and blessngs. but they pass off wthout leavng an ugly mark behnd. Please do not lose heart. One man went to the jungle for twelve years and hung hmself upsde down n a well by ron chans.” “Oh. of workng out thngs as He deems best.” sad the other. “mne has. “how can ths be after only ten mnutes? I have been here twelve years. The fortunate ones do as the Master says. ths s what one must do to fnd God. he hung hmself n a nearby well.” The farmer had no ron chans but he put hs fath completely n God once he knew the way to God.99 He never fals Hs chldren.

It pulls up the sluce gates and releases from wthn mmense power and resourcefulness. and blnd to the wsdom. The world s full of the proud of purse or power or learnng.” So many of us.106 P Prayer and Gratitude A Humility LL THE MASTERS of the past and present say that.104 A dscplned lfe s an asset.107 The truly humble are the truly happy.103 Always seek Hs Dvne gudance by nvokng Hs mercy n humble supplcaton and nner ntense longng for Hs darshan. The God that rules mllons s the ego. For want 404 . van. Whereas. A grateful heart becomes the abode of all vrtues. n ego lost.105 Man’s only duty s to be ever grateful to God for Hs nnumerable gfts and blessngs.THE NEW LIFEPATH THE HOLY IN GOD RAYER IS THE KEY that unlocks the Kngdom of Heaven. and cease to wander—and what should be done to do so? Become as humble as ashes and dust. cheerful and grateful. we should be humble and smple and empty ourselves of all “self” that the Lord mght do wth us what He would. alas. we do but wander from darkness to darkness.102 Prayer and grattude are akn. are proud. make t a prncple to be always happy. “The Kngdom of God s for the humble of heart. enthrone on your heart the God of Love.

just lsten to what the other says. Perhaps we can learn somethng from hm. It s not a change n our crcumstances. robbng us of the blss that s our hertage as chldren of God. and untl ths prson s opened by the key of humlty. but delverance from the thraldom of the self.108 When the lght of humlty dawns on the soul. offers homage of hs heart to all. the swan brd of the Soul s not free and cannot swm to the regons of radance and joy. n a cage of self-centeredness. All ths msery s from wthn. losng hmself. Even f he goes to the Sant. mserable lfe. the petty “ego” that sts a tyrant. We are. Ths s the alchemy of humlty.” He who s proud of possessons or of learnng or of authorty wll not go to any Sant unless he s humble. The soul loses tself n God. but consders hmself superor to Hm. he wll not lsten to Hm. Even so. Yes. Augustne sad the way to God s. You know what you know. men and women are leadng an unbearable. It transforms the lowest nto the Hghest.109 St. lves n God. and s transformed nto Hm. “Frst humlty. the man who.THE HOLY PATH HUMILITY of humlty. 405 . the darkness of selfshness dsappears and the soul no longer lves for tself. the branches of a frut-laden tree bend of ther own accord. fnds God—fnds Hm everywhere and n everyone— bends before all. but for God. second humlty and thrd humlty. as t were. A glass whch s kept above a tumbler of water wll reman empty—untl t s put below the tumbler.

” Each one of us s unque n hs own way. How can the lmtless enter the lmted?111 True humlty s freedom from all conscousness of self. whch ncludes freedom from the conscousness 406 . none of us s complete n hmself. but others are parts of the One—God—The Master—and all of us are engaged n the same servce of God. “I am not apart from others. however evolved. where man s not. God s not. There s a dvne purpose behnd the lfe of everyone who comes nto the world. The truly humble person does not compare hmself wth others. The humble person does not regard one as better than the other. When the lluson of ego s broken. Where man s. s perfect. God s! God cannot enter the heart of the self-seekng person. then he s not perfect as yet.THE NEW LIFE IN GOD THE HOLY PATH Ths s true humlty. He knows that none of us. God s wthout lmt.110 Such a one lves n unty wth all. It s not a forced sense of lowlness. We have somethng to learn from everyone. he beleves n the dvnty of each. It s only when one realzes hs nothngness that God comes and flls hm wth Hmself. He s n others and others are n hm. He who s full of hmself consders hmself as above others and so puts a lmt on hmself. Ths s the mystery of humlty. one feels. It s the fake ego-self that gves rse to the sense of dscord and separaton. no one has been created for nothng. If one says and asserts that he s better than others.

Havng gven up everythng. In every stuaton and crcumstance of lfe. and he s ever calm and serene. He feels safe and secure. He has found refuge at the Lotus Feet of the Lord and the storms of changng crcumstances have no power over hm. He feels lght as ar. but what s more dffcult. Havng broken the bondage of desre.112 The humble man makes no fuss. The truly humble man never knows that he s humble. tell me what I may do to lve the lfe dvne. Hs values are so dfferent from those of other 407 . for he s of God. The burdens whch we carry all our lfe—the burden of the self and ts desres—he has lad asde. he has nothng to lose. He s gfted wth a wondrous feelng of peace. “Go. He who would be humble regards hmself as a student. The thngs the world would worshp are to hm of no value. A scholar came to a Sant and sad. he unlearns many thngs he has learned. he blesses the Name of God. and God s n hm. He must have a new outlook on lfe. “O Seer of the Secret. and yet everythng belongs to hm.”113 He who would walk the way of humlty must renounce hs earler ways of lvng. the standards to whch he s accustomed. unaffected by howlng storms and lashng waves. He learns many new thngs. he s as happy wth a pece of dry bread as wth a sumptuous meal. He s at harmony wth hmself and others. unlearn what thou hast learnt and then return and st before me.” And the Sant sad to hm.THE HOLY PATH HUMILITY of humlty. He must gve up the opnons he has formed. lke a shp n harbor.

Hs self has vanshed nto God. the applause of men. At tmes he actually behaves lke one dead. costly dresses. n that sense. Such men are the real strength of the world—ts llumnaton and nspraton. They are the lttle savors of humanty. They are n complete accord wth all that lves. he s alve n God. God walks the earth. They gve ther love to all lvng bengs. the “dead” man.THE NEW LIFE IN GOD THE HOLY PATH men. Ther hearts and mnds are n tune wth the Great Heart and Mnd of humanty. God does ther wll because they have merged ther wlls n Hs. 408 . He feels drawn to a lfe of smplcty. Hs self has been annhlated. fne houses. movng Temples of the Lord. They are the ones who keep the world ntact. Yes. He has “ded. for God dwells n them. and God emts n hs eyes. no longer attract hm. honors and ttles. the truly humble man s. He s happy n lvng a hdden lfe n the Hdden Lord. God speaks n hs words. postons of power and authorty.” God alone lves n hm. The whole earth depends on them wthout anyone beng aware of t. Rich food. They are the lvng. They have broken all fetters and entered nto the freedom of the chldren of God. God fulflls ther least desre. He s dead to the world. as though they were the sons of the one sweet Mother. God works n hm and through hm. for t s He Who desres all ther desres. and through hs hands gves Hs benedctons to all. On hs feet. though they do not know t themselves. and only God remans. To see them s to commune wth God.

116 . naturally t wll be answered. and that prayer goes out of your heart. see Hm. Now see where you stand. Those who help us on the Way. If you are fully confdent about your prayer and about the exstence of the One to whom you pray and Hs competency. hear about Hm and know Hm. 409 . If you have such devoton. do one thng at a tme. . One should not thnk even of the body n whch he s sttng. to bear forth frut.117 The prayer whch comes from the heart and s expressed through the bran and mouth wll be heard. so much so that you forget yourself.THE HOLY PATH HUMILITY I wsh each one of you to follow the lesson of humlty. t wll bear forth frut. Thnk of Hm. such devoton wll not bear forth frut. you should go nto your closet and pray all alone. even f only for a few mnutes. If you st for hours and your attenton s dverted. dvded n so many thngs. then be wholly and solely devoted to One. born of love and smplcty.114 S Devotion O IF YOU WANT your devoton. we are thankful to them.115 God s One and He wants everyone to go to Hm all alone. When you pray. Bhakt or devoton wll bear forth frut only when you are wholly and solely devoted to Hm. Be wholly and solely devoted for a whle. your love of God. . that he or the very Isht (object of devoton) s there.

Truly speakng. she resents t. we are not devoted wholly and solely to God or the Master. If I am acceptable to hm n these ragged clothes. What would I offer to such a man? I would 410 . We are all Hs chldren after all. happy or n dstress.THE NEW LIFE IN GOD THE HOLY PATH For example. then such a man s wholly and solely devoted to Hm. Some wves are devoted. the word of God or the Master comes out of hs mouth. she remans devoted to hm. That knd of devoton s second class. but they want somethng n return. there s a story about four dfferent types of devoton that wves have for ther husbands. “What s the crteron of a man who s devoted wholly and solely to God? If n a deep sleep state. The frst type s attached to other men. Whether we are rch or poor. s t not? So ths type s the hghest form of devoton. We are lke the woman who was outwardly devoted to her husband but was always thnkng of others. then what more can I want!” Ths s the hghest form of the devoted soul. “Well. wves and husbands should be as one soul workng n two bodes.118 Kabr says. We have no convcton. though outwardly she appears to be fully devoted to her husband. The thrd knd of wfe wll pray to her husband f she wants somethng. but whether he gves t or not. He sees our fate. my husband knows my condton. he sees me daly and wll look after my needs. If she s not gven what she wants. But the fourth and hghest type of devoted wfe wll thnk.

forgettng the past and the future—and fll every moment of your lfe wth smple trust n Hm n all lovng devoton. you wll not be attached to the world.120 The dscple reaches hs fnal Goal n proporton to hs own ntegrty. then our whole attenton should be rveted to the Feet of the Lord.122 We should gve our obedence and devoton.” You follow. and that we should see ths frut n our lfetme. no matter what we may be dong.123 411 . and dong. loyalty and devoton to Master. He wll manfest n you when you choose and turn your face to Hm. my skn to make shoes for hs feet. and hs words are n fact the real Master. the more he grows n grace. whch form of devoton bears forth full frut? It s that whch s wholly and solely devoted to One.119 So try to lve n the lvng present. If we want our devoton to bear forth frut from day to day. True devoton to the Master conssts n acceptance of. The result wll be that f you love all the world for Hs sake. Guru Ramdas exhorts us that the thought of the Master should ever be a companon. The Master s hdden n hs words. what he commands. Our mnd s devoted to so many thngs.121 The more one gves weght to the Master’s words.THE HOLY PATH DEVOTION offer my flesh. and leave the rest of the work to hm. or the Lord manfested n the God-n-man. Such devoton wll not bear forth frut.

a man s known by the socety that he keeps.124 For the purpose of devoton you may love. whch gve lusty thoughts. What s the result? Your nner progress s stopped. the lades and men should not always be thnkng of the opposte sex or read such novels. we should love all who go to Hm. or lsten to talks about such thngs. Ths s the frst mpedment on the way. you wll develop greed wthn you. Ths s one thng. The lades should not thnk about the men nor the men thnk about the lades. He s left asde and the other person of whom you are thnkng ntervenes. because you are devoted somewhere else. When you do not always thnk of the Master. Don’t have the socety of someone who has gven up to these two thngs. So the lades and men should not read those books where lovelorn tales are gven. The other thng s that f you are always readng about money and thnkng that such and such a person has become a mllonare. because by socety. For the sake of the Master or God. ths s one of the most effectve mpedments by whch men are drven away and ther attenton dverted from a hgher place to a lower one.THE NEW LIFE IN GOD THE HOLY PATH F Impediments to Devotion IRST OF ALL. It does not mean that we should not love anybody. Otherwse. whether t s a man or a woman. Thrd. you become 412 . but t should be for the sake of the Master. lovelorn novels I would say.

lve on your own earnngs and share wth others. he wll expect somethng n return. and our devoton does not bear frut. and ths creates hatred wthn you.THE HOLY PATH DEVOTION that.” There should be gve and take. You wll become bankrupt. Suppose that you have got Rs. A man lke ths may have been devoted at frst. Nobody can gve even a glass of water to you wthout any purpose. Those thoughts wll always be reverberatng n your mnd. Whoever thnks or looks to you wth all devoton sends n a debt bll aganst you. we thnk that such and such a man s rsng n the world.125 Another mpedment s when somebody s devoted to you. “Earn your own money. The fourth mpedment s that sometmes you thnk of your enemy or that such a man s aganst you. and you wonder why you are not. 413 . The one who s devoted wll want a return for that devoton.00 n your bank. that he s becomng known n the world. these thngs that I have mentoned stand n the way. Ths always comes nto your mnd. There s one example that I wll gve you. If anybody gves you sweets or somethng (leave asde the queston of the Master—He s a Selfless Worker). 100. One by one. Sometmes for the sake of name and fame. that s debted aganst you. You follow me now? That s why all Masters say.00 or $100. mnd that! Those who can gve somethng expect somethng n return. Whether you want to gve t or not. whether you have got the money n your bank or not. Agan and agan you thnk of hm.

Really you are not that. naturally you wll thnk of the opposte sex. Greed wll develop wthn you. For that you should not want anythng n return. then you wll want that very thng for yourself. If you always thnk of the body. If you want somethng done. the God n you frst. 414 . love for the sake of the Master. f you have the socety of someone who s very wealthy and you are always n that socety. forgettng your sex. then you deceve others.THE NEW LIFE IN GOD THE HOLY PATH Selfless work for the good of the cause s another thng.126 Sometmes we act and pose and we become that. Chrst sad that husbands should love ther wves as Chrst loved the church. It s manly to have a companon n lfe for the purpose that both of them should reach God. you are decevng your own self. Second. The fourth thng s actng and posng and dong thngs for the sake of name and fame and competton. Even husband and wfe should not thnk of each other as a man and a woman. If you have to love one another. Socety develops ts own qualty quckly n us. So you should not thnk of the opposte sex. whether you are a man or a woman. For how long can ths contnue? The cat must be out of the bag eventually. So frst. you gve somethng. The thrd thng s that a man s known by the socety that he keeps. They may have one duty of begettng chldren but that s not everythng. Only then wll t become selfless. the men should not always thnk about the lades and the lades should not become too attached to the men. not otherwse. no matter what sort of socety t s.

So avod all these thngs. that f you follow them.128 So yesterday. the Teachngs of the Masters. I have talked about what are the thngs that are mpedments on the way to devoton. group leaders or anybody. a hundred tmes more results than the other way. otherwse reman all alone wth your own self. otherwse lve wth your own self.” They act and pose. But Sant Mat.IMPEDIMENTS TOPATH THE HOLY DEVOTION These are the thngs whch stand n the way of your devoton. where you can develop love for your Master or God. your devoton or bhakt. “I am bgger than the next fellow. If you can get good company. In the other way.127 If you have got a good companon. whether they are representatves. That s when they say. smplcty and love. all the better. devoton s lost. I talked about the thngs. s colored through and through wth humlty. Today. wll brng more results n your devoton. Ths atttude n due course becomes lke a church and an mposton. wll gve you more. well and good. Sometmes you progress and then all at once 415 . they want to be the boss and naturally ths causes hatred and results n no progress. These are thngs explaned and you have to follow them. There s another thng that stands n our way that affects all. The more you follow them. If you lve n ths way. the more progress you wll have. Another mpedment s that those who are not belevers n God wll naturally develop some doubts too wthn you. even f done for a short tme. wth the Master or the God wthn you.

then.130 We should try to carefully understand the Master’s 416 . no matter whether t stands the test of mere human reason or not. and lke a fully responsble Feld Marshall ssues hs commands. then keep Hs commandments. he should bd goodbye to them and ask the Master for hs nstructons n the matter of sprtual practces. If you love one another for the sake of the man concerned.129 W The Words of The Master HEN A PERSON comes to a Master. n all your affars. Havng obtaned hs nstructons. Whatever the Master ordans. So we have to be very cautous. Why? It s because somethng else has ntervened. Let the needle of your compass be ponted always to the north. We must therefore learn to obey hm mplctly lke a true solder. ths wll stand n the way of our love for the Master. you are safe. Thnk of God. after all. he must come wth an open-mnded outlook. If you love the Master. nterfered n the way. that must be taken as Gospel truth. and that alone should consttute hs sole devoton. he must then follow them scrupulously. are lmted and cannot reach the depths to whch the Master penetrates. ndvdual as well as socal. Love one another for the sake of the Master. or the God-n-man. Snce he knows that all hs actons htherto. He knows the why and wherefore of hs nstructons. Our ntellect and our reason. and do what he bds. have not so far secured hm salvaton.THE NEW LIFE IN GOD THE HOLY PATH you feel barren.

131 Mere lp loyalty to the Master never pays.135 It s absolutely necessary to serve the wll of the 417 .THE WORDS OF THE MASTER THE HOLY PATH teachngs and what les behnd them—not waste tme n ntellectual wranglng and reasonng.133 Love of God means mplct obedence to Hm. It s from the abundance of heart that the tongue speaks. Word. The Master wants full devoton to what he says. The Master s embedded n the Word and hs words are expressons of what s n hm. When an offcer gves the orders to fre. and Power. Whatever the command of the Master may be. Lfe-mpulse. we wll not get the full beneft that the Naam has to offer us. t must be followed wth unswervng zeal. How then can the two be separated from each other? Hs words undoubtedly perce through the hearts of the asprants and none other can know the sweet pangs from whch they suffer.132 Persons who tme and agan meet the Master come to love hm more and more. So our duty s to obey. whch wll lead you back to your natve home. and those who regard hs words as Truth become beloved of the Lord. and the responsblty of the decson rests upon the offcer. the solder must fre. so that you wll be able to take hold of the Shabd. that s. The Guru s not gnorant of the pathways to sprtualty. for theren les the ultmate good of the dscple.134 The words of the Master cannot be detached from the Master. and de f necessary! As long as the condton of our mnd does not develop to ths knd of obedence.

for n dong so les the good of the dscple. we would see the magcal change n our condton. You can get salvaton n ths very lfe!141 Darshan. nothng but dong and performance count on the Path of the Masters. but the moment you go away the mnd begns to run rot agan.THE NEW LIFE IN GOD THE HOLY PATH Master. But we choose to modfy hs commandments to our own way of thnkng. unless that very thng forms a part and parcel of your lfe.139 Even f you obey the Master’s words blndly. orders are orders. and regns supreme over body and soul. The very order s the Guru. one has to obey hm n thought. you wll beneft. The Master’s words snk deep nto the 418 . Many people ndeed meet the Satguru. Other people hear and gve out through ther mouth. may gve you temporary peace and quetness of mnd. The food that s dgested gves you strength.136 He who obeys the Guru’s every word wll realze the Lord. Those who pay obesance to the words of the Master are sure to be emancpated. or havng a look at the Master.137 Some people hear n one ear and t goes out through the other.140 He who obeys the Guru’s wshes knows what God s. Even n Hs absence. t wll result n dseases. word and deed. such as vanty and other thngs. Thus. Both of these thngs do not gve you any real beneft. For salvaton. that they know so much.138 We smply make an outer show of obeyng the Master’s orders but do not lve up to them. s the Master. but that s not enough. otherwse. But do we obey? If only we would obey mplctly for sx months.

for the Kngdom of God s at hand. We don’t lsten to ther words. If they have come for some other 419 . Outwardly you are makng obesance and payng homage. we do not obey. ths s what all Masters say. See how far you have changed. The Master wll never say anythng whch s not becomng.” what wll the solder do? He must fre. over whch a slken cloth s spread. “Change your hearts. do you mean to say that there wll be no odor from t? So we can deceve the world. Ths s what s called the power of negatveness. What dd Chrst say? He sad. “Fre.144 Implct obedence and reverental humlty are two of the most helpful factors n sprtual progress. but what s your duty? When the offcer n the feld orders. one can hardly thnk of not followng hm.145 If there s a mound of flth. Take to your heart what s beng sad.” Change your hearts. but He has some noble purpose behnd t for your betterment. or f you are the same man wth the same low nature. How many are there here who have come only for God’s sake? If they have come for God’s sake they wll have Hm.. but not the God wthn us. It may be that you do not understand what He says at the tme. but the heart s not changed.THE WORDS OF THE MASTER THE HOLY PATH heart.. We smply go on wth the outward thngs or do not seek further than the worldly thngs that we requre.143 It may be possble that He says somethng that does not appeal to your ntellect.142 The Negatve Power comes n when we do not truly love. or we obey only so far as our mnd agrees. sure and certan.

147 The conduct of a dscplned ntate should reflect the greatness of hs vrtuous Master.” These thngs follow as a matter of course. only one Satsang s suffcent for your salvaton. wll follow what the Master says..146 So t s sad that those eyes that do not see the Master should be taken out. Even f the dscple s thousands of mles away.. He wants to lsten to every word that the Master utters. It asks only that you should have your whole attenton rveted on the Beloved. Guru Nanak and Shamas Tabrez sad that those arms should be broken that do not embrace the Master. He wll follow t at any cost. Those ears that do not hear the voce of the Beloved. not God. because the Master s the Word made manfest. whether he s n the Master’s presence or away. then . He who loves. Ths s what love does. he s stll beng watched. I would say. So these are the feats of love. “If ye love me.150 420 . That head s blessed that bows down to the feet of the Beloved.149 If you act on what you are told. And what does t cost? It costs nothng.148 To go to a great soul and not to follow hs teachng s to demean hm. So just meet wth the wshes of the Beloved. keep my commandments.THE NEW LIFE IN GOD THE HOLY PATH thng. All other thngs wll follow naturally. What does a lover want? Naturally to be near to the Master. The Master s Word personfed. t would be better f they were deaf. the God n Hm of course. ? They wll have only that thng. Sometmes the Master also manfests physcally.

The process s quckened by radaton. Maulana Rum says. That s why Satsang. You wll have more advancement and progress ths way than by puttng n hundreds of years of devoton. keep the company of a wrestler. The same God Power s wthn you but s not awakened. or gve brth to t. t wll be gven a boost by the radaton of the Master. s talked of very hghly n all scrptures. even for a short tme. wll gve you qucker results. “If you have the company of a Sant (Sants referred to n the scrptures are meant here. It wll be awakened at the tme of Intaton and further. The radaton absorbed whlst n the company of a Sant wll brng untold beneft.THE WORDS OF THE MASTER THE HOLY PATH N The Physical Presence of The Master OW THE QUESTION arses. then keep the company of a learned person. That s why t s sad that one lyrcal glance from a Sant that s radated to your soul from outsde can brng you up nto your own self and you wll see 421 .152 You can have Hs radaton where He s already manfest. If you wsh to be a wrestler. or the company of a Sant. or f you are nterested n learnng.151 The company of a person who s self-centered wll gve you the radaton of Hs lfe. not the so-called masters wth whom the world s flooded today). how can we ncrease ths desre for God. and f you st by Hm for an hour. you wll have Hs radaton. f t s not yet awakened? By keepng the company wth hm who has what you want. Sttng close to the human body where God s manfest.

No matter how sweet may be the words of a lecture. The atmosphere about Hm s charged. f the person delverng t s not mbued wth the love of God. every look. he ntoxcates others. love and the grace of God. forgettng everythng else. The more tme that you can spend n the company of a Sant.153 The Guru’s tongue s drenched wth the Lord’s nectar. When the Guru’s words are heard and put nto practce. That s what s meant by. and that chargng gves a tranqul and perfect peace.” The more receptve you get by sttng near hm. 154 Every word. penetratngly.155 Indeed the personal aura of the Master has ts unrvaled and unque effect.156 You are just to look at Hm. No words can properly dscuss or descrbe ts grandeur. every move. one grace-pourng glance from a Master s suffcent for us. ntently. That wll gve a boost. the better. the more you get the better.157 422 . and when t speaks a charged ntoxcaton radates forth. so wherever the Guru goes. mnutely. even the aura of a Sant s endowed wth mercy.THE NEW LIFE IN GOD THE HOLY PATH the Lght of God wthn you. It s receptvty that gves you substantal beneft. So. close your eyes and let those mpressons be mbedded n your heart. the more beneft you derve. there wll be no sprtual effect. Receve mpressons. Smply to come and go won’t do. all hunger leaves. “Have the company of a Sant. every touch.

He contnually sends Hs grace to them. Master Power wll never leave nor forsake the ntate untl the end of the world. and the dscple experences a strong pull toward hs Master. When the ntate sees the Master’s nner glory and charm and lstens to the strans of Musc. the radaton goes on emttng. and the effect of ths s the makng of hm. If he becomes receptve. So He gves and gves. Love knows only gvng. You reman and He remans. The eyes are the wndows of the soul and He teaches others wthout any language.THE HOLY PATH RECEPTIVITY REATH FOR BREATH. He s a fathomless ocean of love ncarnate. no B Receptivity 423 . then the Master appears before hm.160 The lfe of one who s receptve wll become the abode of all good qualtes.161 The gracous Master Power s the constant and nearest companon of the ntate. Ths s also a gft.158 Receptvty s developed when all foregn thoughts are drven out. You are workng at the back of the eyes and the God-n-man s also workng there. through the eyes.162 Master always holds the hands He takes. Wthout the Master’s remembrance. he or she must respond. love for hm cannot be born n the dscple. There s never a thought of loosenng that tght hold. He s fully aware of your nner prayers and adoraton. He sends out rays of love. he remembers you. Even f the dscple does not set hs attenton on the Master.

He resdes wth hm. especally those who turn ther faces to Hm. one wll get full protecton and assstance by turnng one’s face toward the Master. In ths regard.164 See Hm present n every experence and remember He s always wth you.THE NEW LIFE IN GOD THE HOLY PATH matter what those who are gnorant may say. ready to assst whenever you turn your thoughts to Hm. when Master ntates someone. Whenever you feel lonely or lost. Whle I am happy to gve the rght gudance.166 Hs words were lke soothng balm on ther raw wounds. remember sweetly the Master and nvoke Hs help and f t s a tme that you can 424 .163 Moreover. gudes hm further where t s needed. He does not forget. Ths s a gft of the Master. an applcaton of sound common sense together wth a calm consderaton of the facts can work wonders n developng receptvty to the Master Power. Receptvty s the key whch can not only solve your materal dffcultes but can also unlock the Kngdom of Heaven wthn you. t should also be remembered that those ntated by me are looked after by the gracous Master Power workng overhead. Who s ever wth Hs chldren and can solve all of ther problems f they but put themselves n a receptve mood. The truth s that there s great power n the attenton. He watches all of hs actons. If you forget. and when one s helpless and feels that there s no hope.165 I should also lke to say a few words about the numerous personal problems whch the dear ones refer to me for a soluton to ther dffcultes.

If we turn our face to Hm. everythng would be yours. your thoughts and fath. He remembers us wth all Hs heart and soul. wth Hs own lfe mpulses. Do not despar.THE HOLY PATH RECEPTIVITY st n medtaton. He wll be constantly wth us. He s not the body. He s wth you always. to stand by you all through ths lfe and thereafter. When we remember Hm. The true way to God starts when you rse above bodyconscousness. n fact. does not dream of what the Master does for hm. perceptbly and mperceptbly. As the mother sacrfces everythng for the sake of her child. He s constantly by your sde lovng you. The follower. Try to remove ths screen. both outer and nner. even so does the Master sacrifice everything for the sake of Hs chldren. do so wth love and devoton. wantng your love. It s you who have drawn a thck screen of varous thoughts n between you and your Frend. If only you would shed your negatve atttude and be receptve. you are much loved.168 Help and protecton s always extended by the Master to Hs followers. 425 . There s no other way. Even the effects of the reactons of the past—from the gallows to an ordnary pn prck—so much concesson s gven.167 I dd fnd a Frend for you—a frend who s even now watng patently for you to turn to Hm. wantng to share your lfe. He looks after ther comforts n every way. then you wll see a Frend watng wth outstretched arms to embrace you wth Love. He flls hs followers wth Hs own thought. extendng all feasble help.

so much the better. all dscomfort wll vansh and you wll truly begn to tread the Path n the frm assurance that you are on the rght way. It vbrates throughout the unverse and s especally concentrated n the Word made flesh. It s a matter of becomng attentve. It s only a queston of becomng receptve to t. It s mpossble to develop receptvty untl mplct obedence s gven to the commandments of the Master. then develop receptvty by sttng n your rooms. the more receptvty you wll develop.THE NEW LIFE IN GOD THE HOLY PATH He s the Word personfed. One vbraton from Hm also vbrates throughout the unverse. then that s a sgn that you are growng n love for Hm. If not. who wll never leave you untl he has safely escorted you back to the true home of the Father. and the more you grow n love for Hm.169 The more tme you have n drect contact. When you pay heed to the Master’s commandments. In that way t makes no dfference whether a man s sttng here or afar. the dscple must develop receptvty. that’s all. So the Word s pervadng everywhere. If that s developed. 426 . the Word made flesh. When you begn to develop ths receptvty. untl you fnd that t s the very God Hmself who s your Gude and Mentor. then you can go anywhere and stll have t. together wth the lovng companonshp of one who wll demonstrate more and more Hs greatness and Hs power on each step of the way. To get the full beneft of the Master Power. because t s not possble to have t 24 hours of the day. receptve to the Word or Shabda.

that vbrates and that vbraton goes on throughout the world. Word or Naam or Shabda are all one and the same. derive full benefit. and rpples are constantly arsng n the pond of ther mnd. They cannot receve the full beneft of radaton that comes from the Master through Hs whole body and especally through the eyes. Those who come near the Master.170 When you come to a place where a Master s sttng. Those who become receptve by stllng ther mind and intellect.” The Word s everywhere. “If the Master resdes thousands of mles across the seas and the dscple resdes ths sde. you also see who s speakng.THE HOLY PATH RECEPTIVITY whch pervades everywhere. tossng about from one place to another. Where t s manfest. you have just to become receptve. and ther mnd s. you hear what a man s sayng from a long dstance. cannot develop receptvty. Through a televson. whch s where Hs soul has ts play. he should just drect hs attenton to the Master. When you become 427 . The Word s everywhere. You know who the Master truly s now? Such lke Masters are spoken of n all the scrptures. Through a rado. You must become receptve to derve the full beneft of the company of a Sant. Just be fully attentve to the eyes of the Master. So the vbraton of the man n whom the Word s manfest permeates through the whole world. Ths beneft you can derve even when sttng thousands of mles away. what you say. Forget the envronment around you and who s sttng by you. Kabir says. you should forget everythng.

These qualtes can be developed n you by becomng receptve. You may be lvng for years wth the Master and yet not develop Lfe. but Chrst lves n me. whether He s n me or I am n Hm. 173 The road s very long. but Lfe cannot be radated. not by word of mouth. not now I. after all.171 What I am tellng you s a very delcate pont. Maulana Rum says.THE NEW LIFE IN GOD THE HOLY PATH receptive.” Ths very thng has been gven out by almost all Masters. grace. but would be happy to see the chld stand up and walk and wll surely offer hs hand to the chld n hs efforts to stand up and walk. whether they came n Inda or abroad. he has great love for each and every one—what can he do? 174 To expand our capactes for recevng progres- 428 . You wll become One. workng overhead. unless you become receptve. As you thnk. By word of mouth. no more two. you wll understand at the level of the ntellect. mercy and love. “It s I. “I am so much flled up wth my Master that I have forgotten what s my name. so you become. of course.” So ths s somethng whch comes to the fate of those who become receptve. I cannot dfferentate. You follow my pont?172 Master Power s always wth you. That s why Sant Paul sad. A lovng father would not lke to see hs chld reman n the cradle forever. you will derive the full benefit of Satsang. That Lfe becomes nfused n your lfe f you become receptve. He s all wsdom. extendng all feasble love and protecton. but he gves hs tme to each ndvdual. nfused n you.

Turn your face to Hm and beneft therefrom. The more you gve yourself n complete self surrender. talks of Hm and medtates on Hm. wll become lke unto Hm. the fnal ever-blssful Home of our true Sprtual Beng. than the Love of God and the Word made flesh. but the Master s patent n Hs Wsdom. and from out of Hs vast sprtualty. Slow but steady wns the race. Hs assstance remans forever at hand untl we jon Hm n Sach Khand. Know that nothng should stand between you and your Master.THE HOLY PATH RECEPTIVITY svely uprasng llumnaton may not always be easy. reads of Hm. the more 429 . . t remnds you that He s always wth you. Fragrant flowers are fashoned nto farness delcately under Dvne Wll . sncerty and humlty. There s no greater Love n all the world. whch wll produce the necessary state of receptvty n hm. workng overhead extendng Hs grace. Everythng else s n the hands of the Master. . Whoever thnks of Hm.175 Man has not to exert hmself. except n mouldng hmself ethcally and morally to that clmax of love.178 You wll agree that t s the lovng devoton and the angushed cry of the soul. when the mercy s nvoked and one gets attuned.176 Please do not greve over your nablty to be more receptve to the dvne grace.179 Who can teach you “The Art of Lovng” except Hm who s Love Personfed and s over-flowng wth the ntoxcatng Love of God and all creaton.177 When the Sound Current s strong.

the more he or she s able to feel. because hs whole attenton s rveted on the Master. and the attenton s faster than pranas. and you become receptve to t.THE NEW LIFE IN GOD THE HOLY PATH you shall receve. retan and enjoy Hs grace. rrespectve of dstance between the two. The man who has love. The speed of attenton s very fast. wth whom he s concerned. It s already there. stll remans all alone. One can judge from the force of electrcty.180 How wonderful t s to surrender completely to one who s Competent and Lovng and to feel Hs lovng presence and grace workng n every sphere of lfe.184 Telepathy has now conclusvely proved how heartstrngs between ndvduals play n unson. The only thng that stands n the way between God and you s the mnd. The Master’s grace s boundless. There s a tremendous power n thought vbratons and ther range s un- 430 .182 You can only become receptve through love. When the turbulent waves of the mnd are stlled you can see your true face n t.181 When the Word becomes manfested somewhere. the pranas or lfe currents have faster speed than electrc current. even whle sttng wth thousands of people. The more one s able to develop receptvty by keepng Hs Commandments. Ths s the way that you can develop receptvty. and can also reflect God wthn you. You are not to put n anythng from outsde. your mnd wll be stlled.183 The dscple’s attenton should be drected toward hs Master. You can reflect your own self n t.

and from there pass on the heavenly nfluence to the ndvdual or socety desred to be benefted. It s. one can. do a lot of good to others.THE HOLY PATH RECEPTIVITY lmted. regardless of how hghly evolved or developed one 431 . of great mportance that we should constantly be algned wth the Master and owe lastng allegance to Hm. For ths purpose one has to unte hs self n the Dvne ground wheren all are embedded. All the brothers and ssters n fath should lovngly cooperate for ths hghest purpose of lfe. the Dvne ground. but has smply to nvoke Hs lovng pleasure and awat Hs Grace to work out the desred result. In ths atttude. he experences wthn hm a soothng nfluence and a sort of Dvne ntoxcaton. Thus. By beng n tune wth the Infnte. In the same way we can. draw upon the great good of others.185 When a dscple remembers the Master. by force of thought. Ths s known as telepathy or sympathetc communcaton from heart to heart from a dstance. by tunng our attenton wth the Infnte.186 We should always look up to the Master to gude us wthn. therefore. as at bottom all are embedded n the same sol. one has not to place the desres of others before the Creator. and n no way allow themselves to be dstracted by anybody. and not allow anybody to come n between Hm and ourselves. Ths wonderful relatonshp one can establsh wth God. the sympathetc chords between the Master and the dscples carry slent messages of love to and fro between them wth a force that s unmagnable. as nobody else can.

Though hs protecton s extended to everyone—all are fed and eat the same bread—yet the chld who s more hungry wll receve more food. and thrd.188 So. and full convcton comes only when 432 . one must lead a God-lke lfe.THE NEW LIFE IN GOD THE HOLY PATH may look. and the gracous Master extends Hs kndly protecton and tmely help to the chld dscple. t may be as an expermental measure at frst. the latter’s atmospherc nfluence s felt accordng to the degree of receptvty developed. receptvty s mportant for success n all phases of lfe. Ths teachng s the same for all chldren. If you succeed n the frst two. Frst. one must learn to develop receptvty. the thrd wll follow of tself. and t can be acheved by followng ths rght understandng. By near Satsangs I mean one who has come n closer touch wth the Guru. but those who become receptve come closer to the Master.190 When a dscple comes near a Master. the sprtual dares must be mantaned n the accurate way. t must be caught lke an nfecton whch s passed on to others who are receptve. second.189 Sprtually cannot be taught. It s an undvded affectonate obedence whch strs the ocean of compasson and mercy wthn.187 There are Satsangs and near Satsangs. they get a specal protecton. whether one knows t or not. both mundane and sprtual. When he or she has grasped the theory of the teachngs of the Sants. and has taken up the Way.

but frsthand experence s convncng. however small t may be.192 Those who are put on the Way. chattng wth you n the street.193 The Master always holds Hs dscples n the nnermost heart center. they all are Hs chldren. He cannot leave them—Hs love s so great. He does not look at ther unworthness. and accompanyng you every mornng to the offce. Master s always wth the dscple and never leaves hm or her untl the end of the world. the Immaculate Naam. each thng comes up to them to awaken a hgher outlook whereby the dscple may see the God Power workng through all. After all. He s there to make them worthy. The more a chld grows n awareness. by your offce desk. rdng wth you on the buses. the more he or she wll apprecate the sweet lovng help extended by the Master Power.194 Please learn to be receptve to Hs grace and feel Hs kndly presence. sttng wth you n the park. The Father wll never dsown Hs chldren.THE HOLY PATH RECEPTIVITY he or she sees wthn. To such ones there are books n rvulets and sermons n stones.191 The Immaculate Naam s the constant companon of each ntate.195 433 . The evdence of others can only gve nducement to take up the way. slowng down by the lly pond to check new flowers and walkng wth you n the evenng all the way back by the new moon.

He must sacrfce hs body. It s not because the Master s covetous of any reward from Hs dscple. hs mnd and hs possessons—nay. where joy and peace regn supreme beyond the reach of annhlaton and gnorance. whch s to attan complete oneness wth the Lord—the One Beng. must realize his folly. No supply of paper. Whoever tries to do so. but that the dscple 434 . even hs very lfe should be consecrated at the feet of the Master. beyond all mseres of the troubled ocean of lfe. O.THE NEW LIFE IN GOD THE HOLY PATH Live in God’s Will: Become a Conscious Co-Worker of the Divine Plan None can describe the condition of one who has made God’s Will his own. great is the Power of the Word. and regan our permanent abode n the Home of our Father.196 JAP JI The Master sets before us the goal. But few there be that know it. pen or scribe can ever describe the state of such a one. We can reunte wth the Source from whch we once emanated.197 There are three thngs requred of a Skh or the dscple n relaton to hs Master to enable hm to create receptvty of the Master’s favor.

Let the dscple stand before hs Master wth hs all at Hs feet. but to make the best use of them to the beneft of hs brethren. all the evl thoughts surgng n the mnd. He would lke to dye you n the same color as hs own soul. In deep humlty he has sad I want to be at Your Feet. The Master does not accept a speck of t. He s wearly acknowledgng hs defeat n the world.199 Please. All socal connectons. all the physcal comforts. He would thus stand n full resgnaton. To be at Hs Feet means to obey hm—to surrender unto Hm. He has to make hmself a vehcle for the Master. my Lord. all clngng to name and fame. He nstructs the dscple not to defle hmself by msuse of hs possessons. all attachments to worldly possessons. to let Hm work Hs Wll through them. and wns the Kngdom of God as hs brthrght. but gves them back. so as to help n the harmonous development of all around hm. all ntact. but the Master would accept naught out of t.LIVE IN GOD’S WILL THE HOLY PATH RECEPTIVITY should sacrfce all he holds dear n ths lfe. as a sacrfcal offerng. creatng sweet symphones of the Holy Naam. t s not a matter of force. It has 435 . the poor and the needy. lke a rebeck or a lyre to be played upon.198 A dscple who follows the wll of the Master gets the Elxr of Lfe n hs own rght. ready to receve the Grace of the Master and the begnnng of hs realzaton. listen to my appeal: I wish only to be at thy Feet. are to be placed before the Master. the sck and the nfrm.

nor can you learn to leave the body at wll by force. mbbe the vrtues theren. Also. Unless that happens. the Lord’s man s one who becomes a conscous co-worker of the Dvne Plan. and by force you cannot gve. and retans the knowledge conscously. If ths can be done whle lvng. In ths way you wll absorb the radaton. he recognizes His commands by dying while living. You can nether gan the nner knowledge by force. then you wll receve. he unravels himself. At the tme of death the soul wthdraws from outer envronments and leaves the body.THE NEW LIFE IN GOD THE HOLY PATH also been sad that by force you cannot get. He most defntely wll gve to one who wll surrender to Hs Feet. When he knows Hs commands n truth. How does he recognze the Lord’s commands? By the Guru’s blessing. In the true sense. through the Guru’s blessing.201 When you become the conscous co-worker of the Dvne Plan. and as you thnk. he becomes a man n the true sense of the word. All s n the Lord’s hands. Dwell only on the understandng that the Guru has gven. so you wll become. Whoever feels that he can acheve anythng through force s welcome to try and see. who s there to brng you back to the world? You may have been away from God for 436 .200 He who becomes conscious of the Divine Plan is the True Man. f He wants to gve anythng. one cannot truly know the Lord’s commands. when the soul rses up she sees that Power at work.

or to harm the lves of others.202 God wants. even of your lfe. not the body. what to speak of outer thngs. Who s the lover of God? It s He who can sacrfce everythng n the Name of God. It s n these slent hours that the sprtual conscousness begns to dawn. The Master gudes your soul. It does not mean to gve the body lterally—that belongs to those wth whom you are connected. Can we? Can we say that we have love for God? For trflng thngs we say that we have no tme to remember God. this wealth. love demands. so your soul should be surrendered to hm. you should thnk as he wants you to thnk. Thnk of everythng as beng the Guru’s property gven n 437 . So love demands sacrfce of everythng. If you develop t. all mental chatterng s thrown overboard and then there are no more cravngs or desres.LIVE IN GOD’S WILL THE HOLY PATH thousands of years. this mind. Share wth others. then naturally your comng and gong s ended and you wll go back to your Home. He gves you a contact wth God. but once you meet a God-n-man. every sacrfce from us.204 This body.203 Dscpleshp truly conssts n unswervng devoton and resgnaton to the Wll and Pleasure of the Master. By complete resgnaton. I have given to the Master. and then eat. The tumultuous hubbub of the lfe of the senses s replaced by calm and collected serenty born of resgnaton and true renuncaton. By gvng the mnd. and your wealth used for good cause—not for msuse. as a reacton of the past.

If you do all ths.” Everythng s the Satguru’s. 1901) Never let the dea of “mne-ness” fnd a place n your heart. Even f you get the lordshp of Brahmand.206 (7th September. Do not forget ths even for a moment. mnd and wealth. and Baba J’s letters return nsstently to ths theme: Be not lost n yourself. feet—yea all that s n the world s the Satguru’s. 1900) 438 . Let the Master’s njuncton be ever n your mnd: “I am nothng. mouth. what happens? You receve Par Brahm (God beyond Brahmand). nrat and surat. Whatever you are dong. nose. I am nothng. Let ths thought be frmly and unshakeably fxed n your mnd: “Body. do t as Satguru’s and always seek to do what s the best. I myself am nothng. do not regard that you have any share n t: “I am only an agent. but take t as a hidayat.” and let the remembrance of the Lord be your constant thought and the form of the Satguru be maged n your heart always.THE NEW LIFE IN GOD THE HOLY PATH your safekeepng. (24th May. and use t n a lke manner. ears. hands. a commandment. eyes. I am nothng.205 Self-surrender was the natural corollary of such fath and love.

the Nameless and Formless source of all that moves and has ts beng. But f we pluck the unrpe frut forcbly from off the tree. (3rd March. the realm of pure sprt.207 439 . t wll fall of ts own accord. Lve by the words of the Master and contnue performng your earthly dutes. passng through the Alakh and Agam. Ths was ts True Abode. and the rpe frut s held n great value. and borne on the Shabd Dhun. t reached the Anam. Its rpenng was a matter of steady growth. Do not brng yourself nto the pcture. Daly Smran and Bhajan to the maxmum possble are ts best food and nourshment and mergence wth Shabd s ts rpenng and fallng off. t transcended realm after realm untl t left all coverngs of mnd and matter behnd and reached Sach Khand. wthout njury to tself or the bearng branch. When the frut s rpe. To lve by hs commandments ensures ts proper nurture. Meetng a competent Master s the fulfllment of human brth: ths s the frut of lfe. Supported by the words of the Master. the branch s njured and raw frut shrvels and s of lttle use. From there mergng nto the Dvne t receded progressvely nto the Formless. nourshed by Bhajan. 1899) Such was the progress of the soul. untl.LIVE IN GOD’S WILL THE HOLY PATH What the Lord consders best He s dong.

Let the ego be completely annhlated and you emerge out of and above the plane of dualty. Please relax so that the gracous Master Power engulfs you n Its splendor and glory. It s your I-hood or ego that stands n the way. For wth such methods. the ego feeds tself and grows from strength to strength and s not effaced. the sprtual current dffused n the world.” Self-denal and abnegaton s another steppng stone to the clmax of Sprtualty. Just resgn and surrender n favor of Hs Dvne Wll. It s a clear test of those who have realzed at-one-ment wth the Everlastng Dvnty. altogether oblvous of the past or future. to be poured nto. Be completely mmersed n the sweet glory of Hs remembrance.THE NEW LIFE IN GOD THE HOLY PATH I qute apprecate your adoraton for the Master and your angush for mergence nto Hs Dvnty.209 God s wthn you. Ths 440 . Unless we become conscous co-workers wth the Dvne Plan. forgettng all about your “I-hood.208 The elmnaton of the ego s the only remedy for lberaton from the unendng cycle of brths and deaths. The many recpes for losng the “I” consciousness that flood the world today fail to gan for us the Goal of Lberaton. The Nectar of Lfe needs a most transparent receptacle. for dstrbutng to the thrsty chldren. we cannot become selfless. All labor undergone for total self-effacement s an effort n the rght drecton. He s not to come from outsde. The secret les n depersonalzng the soul of all that s personal.

” When one rses above body conscousness and knows hmself and becomes a conscous co-worker of the Dvne Plan. Wth the progress of tme and practce. or a free soul. and a 441 . The Lord’s wll s wthn you. astral or causal. n whch all of hs actons wll reflect the Master n hm.”211 There s no place wthout God. and sees that he s not the “doer” but s a mere puppet n the hands of God. then you wll completely understand who you are. A calm and supreme joy begn to regn over the mnd at the very outset. f Man could only see It.212 The devoton of oneself to the practcal sde of the teachngs wll prove the effcacy of the means devsed by Nanak. It wll cease to act or wll be nullfed only when a great degree of purty has been attaned by the dscple. When you rse above the causal body. The ego n man s part of the grand deluson that he s laborng under. he wll cease to be responsble for hs actons and wll become Jivan Mukta. he wll proclam: “I and my Father are One. Lke Chrst. whether physcal. and t s the heght of lluson to consder that Hs creaton s separate from Hm.LIVE IN GOD’S WILL THE HOLY PATH ego comes up when you are conscous of the body. the physcal I-hood s elmnated. Your wll s the wll of the Lord. When you rse above the physcal body.210 Ego s the self-assertve prncple n man that makes hm feel that “I do ths. sweet symphones are set afloat n the lvng temple of the human frame. or I do that. The whole world s Hs mage.

The llusons and delusons of the world do not affect hm. What he wshes must happen. The poson of mnd and matter can have no effect on hm. but s unattached and carefree. He loses all thoughts of I-ness and my-ness and never becomes vanglorous. One who becomes dyed n the color of the Word always chants the glores of God.213 The blessngs of Har Naam are too numerous to be recounted. Ultmately. for he remans n a state serene and wth equpose. He gans lfe everlastng and once agan wns back the Kngdom of God. for Nature herself s at hs beck and call.THE NEW LIFE IN GOD THE HOLY PATH world of Heavenly Lght s made effulgent. fame and obscurty. 442 . pleasure and pan. comforts and dscomforts. It s only then that the unverse appears full of the Lord and that there s nothng of the world that s not the Word. All hs works automatcally take the rght shape at the rght moment. He rses above the pars of oppostes: rches and poverty. He not only saves hs own soul but through the power of the Word saves the souls of many others who come n contact wth hm—yes. He escapes the sway of Kal (Tme) for tme has no bondage for hm. the souls of hs ancestors and descendants as well. He s freed from all lls and all evls. he s no longer of the world. the Garden of Eden from which he was driven because of his first disobedience to God. he moves about wherever he lkes. nor has space any lmtatons nor causaton any spell. Whle n the world. man s brought to face the “Effulgent Sprt” n ts full swng.

Let thy Wll be done.214 When once ths contact wth Naam s establshed. just as tny specks set n an orderly harmony n the mmense Unverse surroundng hm. He has no longer any wshes of hs own except what may be of God. Revelng n the greatness of that Power. He conscously sees the Dvne Wll at work and smlngly surrenders hmself to t wth words of genune grattude on hs lps. obeyng a Wll nfntely above hm and yet nfntesmally careful of hm. the Sadhak always feels the presence of the Hgher Power and the Power remans forever wth hm wherever he may be—on the snowy mountan tops or n the burnng desert sands. He sees all creatures. At every step he cres forth. He now dvnes a processon whch s orderly. Now he works as a mere nstrument movng lke an automaton under the nfluence of that Power.215 443 . hgh and low. He cheerfully accepts whatever comes hs way as comng from Hm for hs beneft alone. he leaves all hs cares to Hm and becomes ndfferent to everythng around hm.LIVE IN GOD’S WILL THE HOLY PATH Blessed ndeed s a person who has the good fortune to come nto the fold of a Sant Satguru and thus gans the summum bonum of lfe. an order whch s harmonous. In ths way s establshed a complete harmony between the soul of man and the soul of the Unverse.




HE ESSENTIAL advantage n the feld of sprtualty s to be found not wthout but wthn. It les not n the absence of outer opposton but n one’s nner capacty for complete self-surrender and love; and outward obstacles may n fact act as tests and stmul for the development of ths capacty. Ths ablty to conquer the ego and to submt oneself to the Hgher Wll s as rare n the East as n the West, and wherever t can be found, there you shall observe the true grandmark of sprtualty. It s ths capacty that you must cultvate and develop f you really wsh to make substantal progress n the sprtual feld. I repeat that the path s not easy. You must crucfy your ego and lay your selfhood at the altar of love for your Master. Rome was not bult n a day and the True Abode of the Lord s not to be attaned wth a few weeks labor. Most seekers want quck results. They want mracles and sudden transformatons. But the seed germnates rapdly only n thn sol and then wthers away. The seed that must grow nto the lfe-gvng tree must grow more slowly. The scence of sprtualty, as t has been taught by all Masters and as t has been gven to you, s a perfect scence. Its truth has been demonstrated by some ntal experence. The rest depends on your effort. The Dvne Grace s ever ready to pour tself nto the vessel, but the vessel must frst be ready.216 A lovng fath n, and a complete surrender to the Wll of God or to that of Hs elect, the God-man,



consttute the basc prncples for the lfe of the seeker after Truth. The sages and the scrptures alke all tell us that whle lvng n the world, we should not conduct ourselves as f we are of the world, but mantan an atttude of self-abnegaton or total detachment from the world and all that s of the world. We should, therefore, lve lke a lotus leaf whch has ts roots n the mre below but rases ts head far above n the lght of the glorous sun shnng over the murky water, or lke a royal swan that sals majestcally on the surface of the water whch s ts natve habtat, and yet can fly hgh and dry f and when t chooses or feels the necessty to do so. Ths knd of dsnterested solaton or separaton from one’s surroundngs and above all from hs lower self, the body, the mnd, and the mental world, comes only when one dssolves hs ego or the ndvdual wll nto the Wll of God or the Wll of hs Guru, the God-man, for then he acts lke a mere pantomme n a dumb show whch dances and plays at the wll of the wrepuller behnd the screen. Ths s called complete self-surrender whch slently craves for “Not my wll but Thy Wll, O Lord.” Such an atttude easly helps a person become Neh-karma. Whle apparently dong one thng or another, he s now not dong anythng on hs own but s carryng out the Wll of hs Father—God or hs Dvne Preceptor, for he verly sees wthn Hm the Dvne Plan as t s, and he s just drftng along the Great Current of



Lfe and fnds hmself a conscous nstrument n the nvsble hands drectng all hs movements. Self-surrender then, means surrenderng one’s everythng to God or Hs Elect, the Preceptor (Godn-man), ncludng one’s body, rches and hs very self (the thnkng mnd). It does not mean a state of total bankruptcy for an ndvdual, as some mght be prone to thnk. The great God and Hs Elect are the gver of all these thngs and do not stand n need of those very gfts whch they have already gven freely and n abundance to ther chldren for ther best and legtmate use. We, n gnorance, thnk of these as our own and adopt an atttude of aggressve possessveness, and try to grab them by all means far or foul, and then guard them jealously wth all our mght and man. Attached to these gfts and clutchng them fast, we forget the Great Gver Hmself and heren creeps mperceptbly the great deluson, the root cause of all our sufferngs. No doubt, these thngs havng come to us, are ours, but they have been gven to us temporarly as a sacred trust to be utlzed accordng to the Wll of the Donor, whch, of course, s all perfect and mmaculately clean wth no flaw n t. But as we lve n the realm of matter, we, wth all our worldly wts about us, cannot escape attachng to us the gross mpressons, allowng them to accumulate freely from day to day untl they form a grante wall around us, and we, losng clarty of percepton, become blnd to the realty and come to dentfy the self n us wth the pinda and pindi-manas (the body and the bodly mnd).217



Truly sncere dscples of the Masters, and the Masters themselves, always consder that they have no ndvdual exstence of ther own apart from that of the God-n-man or of God. Such people read the past, the present and the future as an open book and do thngs n conformty wth the Dvne Plan. Ths leads one to the rresstble concluson that God helps those souls who do Hs Wll. But ths s only for men of frm fath and s not to be taken as a means of escape for ordnary ndvduals lvng always on the plane of the senses, for they are governed by the law that God helps those who help themselves. The qualty of self-surrender, wth whatever degree of fath, does bear ts own frut, and quckly, accordng to the level at whch t s practced. By gradual experence one learns of ts full value as he advances on the Path untl he reaches a stage when he altogether loses hs own ego n the Dvne Wll and thus hmself becomes Neh-karma, the crown and glory of all human exstence. A lovng fath n the nherent goodness of God, and complete self-surrender to the Dvne Wll, lead one on the hgh-road to sprtualty wthout any great contnung effort on the part of the asprant. These two thngs consttute the secret “sesame” and the magc key that flngs wde open the portals of the Kngdom of God that les wthn the temple of the human body, whch we all are. 218 If once we rse above body-conscousness, then we know what we are, and how best to utlze our gfts n the servce of God and God’s plan, and not



n snful actvtes born of carnal appettes, selfaggrandzement, or as a means for acqurng temporal power for personal beneft and gan. Ths was the great lesson whch the sage Ashtavakra gave to Raja Janak after gvng hm a practcal experence of the Realty. We have n fact to part wth nothng but egostc attachment to the treasure house of the heart, and ths makes us none the poorer, for t but attracts more of the love-laden gfts from the Supreme Father when He sees the wsdom of Hs chld, a prodgal son before but now grown wser. Ths s called surrenderng the lttle self wth all ts adjuncts of body, mnd and rches, for the sake of the hgher self (soul) accordng to the Dvne Wll, and becomng Neh-karma, the very goal of lfe.219 Surrender to the feet of the Master means to merge one’s ndvdual wll n the wll of the Master, and to completely place oneself at hs mercy. It s the surest and easest way to escape from all cares and anxetes. It comes only when a dscple has complete fath and confdence n the competence of the Master. Ths type of self-surrender s lke that of a completely helpless patent who, trustng n the skll of a competent surgeon, places hs lfe n hs hands and quetly submts hmself to the knfe and lancet.220 In exactly the same way, the work of the Master does not consst n merely teachng the theory of Para Vdya (Scence of the Beyond), but t ncludes the practcal demonstraton of results of sprtual experments, and help and gudance through all the



dscples’ dffcultes. A true frend does not only gve theoretcal lessons n how to escape from mnd and matter; he helps n effectng the escape tself. Suppose, for nstance, that a person has to go abroad. He wll begn by makng nqures as to the varous means of transportaton avalable: land, sea or ar, as he may choose. After he makes hs choce he enters the plane, shp or tran, and relyng on the skll of the operator, takes hs seat comfortably wthout the least anxety. Should the shp flounder, or the plane be caught n a storm, t s the duty of the captan or plot to take every possble care to save the conveyance along wth the passengers for whom he s responsble. In exactly the same way, an asprant for sprtualty has, after careful nvestgaton, to decde frst about the sprtual worthness of a Master, and then to submt hmself wholly and solely to hs authorty and drecton wthout any mental reservatons whatever; for He alone knows the turns and twsts of the sprtual path and s n a poston to act as an unerrng gude. The term surrender, therefore, means that a dscple should have full confdence n the skll and competence of the Master, and scrupulously follow and act on hs nstructons whatever they may be, whether n conformty wth hs own reason or not— for hs reason beng lmted may be faulty or fall far short of the depth or prove uncertan. It s not for hm to queston the proprety of the Master’s commandments. He must learn, lke a sol-



der, to obey hs command wthout knowng the why and wherefore of thngs; for the Master knows what s best and most sutable n each case. One must, therefore, obey the Master lterally, and straghtway engage hmself n the sadhan or sprtual practce and dscplne as t may be lad down for hm. Ths s the only way to sprtual success; there s no other.221 When a dscple entrusts hs all to the Master, he becomes carefree and the Master has of necessty to take over the entre responsblty; just as a mother does for her chld who does not know what s good for hm. As the dscple develops n hs sadhan, he fts hmself to receve more grace from the Master. Under hs knd and bengn nfluence, the dscple begns to thrve from day to day, and all hs wshes are fulflled wthout the least trouble on hs part.222 Self-surrender s not an easy task. To accomplsh t, one has to recede back to the poston of an nnocent chld. It means an entre nvoluton, a complete metamorphoss, supplantng one’s own ndvdualty. It s the path of self-abnegaton, whch not everyone can take. On the other hand, the path of sprtual dscplne s comparatvely easy. Self-effort can be tred by anyone n order to acheve sprtual advancement. It s, no doubt, a long and tortuous path, as compared wth the way of self-surrender, but one can, wth confdence n the Master, tread t frmly step by



step. If, however, a person s fortunate enough to take to self-surrender, he can have all the blessngs of the Master quckly; for he goes drectly nto hs lap and has nothng to do by hmself for hmself. He s then the Master’s Elect, hs beloved son, the son of God Hmself. But very rarely even a really blessed soul may be able to acqure ths atttude.223 Wth surrender to a Satguru, the Lord takes a Jva under Hs own protecton and grants unto hm the blessngs of Sahaj (.e., eternal happness). All doubts and fears now dsappear and he comes to hs own real Self.224 Endless are His praises, endless the words of commendation; Endless His works and endless His gifts; Endless His vision, and endless His inspiration; Endless and beyond understanding is His purpose; Endless His creation and endless the ends thereof. Endless men’s search in anguish for His limits, but His limits cannot be found. Endless He is and none can know His end; The more we say, the more He is. Exalted is the Lord, and exalted His abode; More exalted still His Holy Word.



He who reaches His height, He alone may glimpse Him. O Nanak, He alone knows His greatness; And it is only His glance of Grace, can lift us to His height.225 JAP J1


From Master’s Messages

RISE, AWAKE, and stop not tll the Goal s reached s the tme honored message comng down, as t does from eternty, and I repeat t today wth all the emphass at my command. Make hay whle the sun shnes. The Kngdom of God verly s at hand and the Power of God unmstakably beckons you to t. Aval yourself of the golden opportunty that God has gven you, for human brth s a rare prvlege and thrce blessed s man. Make the most of t, whle there s yet tme. Let not dssensons creep nto your thoughts and corrode your progress n any way. You are one of the fortunate chldren of Invncble Lght. Lve up to that sacred Truth. Master Power s always wth you and wll be extendng you all the love and grace.226 There s need to take stock today where we stand, how far we have traveled. Let us do so calmly but serously. The journey may be long but has to be completed. Lfe s runnng out; let not van pursuts deflect us from our Noble Path. The grace of the



Master s overwhelmng and s extendng far and wde. Through Hs grace the long and tedous journey back to our Eternal Home s cut short and rendered full of melodous charm. Hs Gracous Love s overflowng, and He s watng for you at the back door of your eyes to receve you. Ours s to nvert and st at the door. Let our steadfast devoton and whole-hearted fath n Hm stand n our good stead.227 Love s the “Lght of Lfe.” Ths love s developed the more you pray from your heart and not lps, the more you are n contact wth the Lght and Sound Prncple of God-n-Acton Power, the holy Naam or Word wth whch you have been gven a contact. Ths course of lfe wll develop true humlty of the heart, whch s the secret of growth n God, for the lack of whch you are easly offended, become suspcous, upset when others speak ll of you, have secret desre to be popular, become dctatoral n your talk and conduct, rrtable, artfcal, ostentatous, complcated n your lfe and unknd to all those around you and below you. The true “superman” s the great man, who serves God wth humble heart. He s humble, smple, straghtforward, gentle, knd and reverent to all. When we forget ths, we have quarrels and controverses n the name of the Holy Cause we represent. The great Skh Gurus sad: “Chld-lke smplcty and unattachment brng one nearer to God.” So dd Chrst say: Except ye be as little children, ye cannot enter the Kingdom of Heaven.228


to take the results wth cheer s bravery and to adjust one’s lfe accordng to one’s envronments s nvgoratng and peaceful. the Formless and the Wordless. bless others. fath and enthusasm. though you may for the tme beng be lvng on the plane of senses and unaware of your real dentty. and men and women 454 . Everyone reachng the top step has ascended the steps below. For to shrk one’s duty s tmdty.229 You have only to do your duty wth love. make others happy. Verly ye are. essentally and potentally. the Tmeless.232 Blessed ndeed s the hour when the Tmeless comes nto Tme.231 If you want to be happy. The Word s n you and you lve n and by the Word.230 How can your lfe be sublme? Set up some deal before you and work for that wth heart and soul.THE NEW LIFE IN GOD THE HOLY PATH Your duty s two-fold—corporal and sprtual—as you have the body and the sprt. Such s the Great Law. Both are ntertwned and nterlnked and need to be performed dlgently and lovngly wthout dampenng your enthusasm n any way. are njured. and rse nto conscous awareness of the Great Power wthn you. You have to work your way up. Now or never should be the motto. Those who njure others. If you want to be blessed.233 There s sufferng n the world. to face t wth determnaton s manly. and the Word puts on the mantle of flesh to dwell amongst us. the Formless assumes a Form and the Wordless becomes the Word. There are no wndfalls as a general rule.

Blessed s he. When we learn that God resdes n every heart we should have respect and love for all. the man of Illumnaton. In slence the heart llumnes. alone wth God. Ths realzaton must dawn on manknd. Ths wll be acheved by havng rght understandng. vel after vel s removed. all manknd s one. We are all brothers n God. Let us lght a few candles at the altar of sufferng humanty. vz. In such a world let us go about gvng love and compasson to all. you behold the Lght n all that s outsde. you see the one Lght n all. Ths s the Unversal Vson that the One s n all and all are n One. and we taste the Elxr of Naam Dvne and know how sweet the Name s.FROM THE MASTER’S MESSAGES THE HOLY PATH wander n darkness. our desres wll be elmnated. and the very slence becomes vocal. for 455 . Let us not waste energy n questons and controverses. When the Lght s seen shnng wthn your heart and the Musc of the Spheres becomes audble. We have to wrestle wth darkness and develop moral muscles and receve the message of the sprt. When we enter more and more nto slence. Let us serve the poor and broken ones. In the heart shneth the Lght. We are members of the same famly of God. serve our brothers and ssters. for some tme at least. purty attaned and the body and the mnd sanctfed. serve brds and beasts and all creaton n whom s the breath of Lfe.234 In slence we test ourselves to fnd weaknesses to be weeded out.. The soul n all s the essence of God. We must be. gvng vent to the Musc of the Spheres reverberatng n all creaton.

we are saturated wth Hs love through and through. Manifest truth. you would dance for joy. purfy your nature by lvng a good life. Love all. Abandon war. purity. humlty. selflessness and rghteousness n your lfe and actvty. he dwelleth wth the One Eternal.237 You are protected by the Master Power workng overhead. Let the Law of Love preval amongst you. Indeed. You would become so ntoxcated by Hs love 456 . serve all and have respect for all. You wll have all the necessary nner help. Gve up all hatred. Love God. Let true relgon of heart be the rulng factor of your lves. Spread the message of oneness and lve a lfe of oneness. forgveness and non-volence. f you knew how much I love you. whch washes away all drt of sns of the past and merges us nto oneness wth the Father. 238 I have great love for all of you.235 To attan ths Goal. Eschew volence. Depend on Hm. There wll be peace on earth. The Master s watng for Hs dear chldren to come to Hm wthn. as God s mmanent n every form. sncerty. When our soul comes n contact wth Hs over-flowng love. love. Preach the Gospel of oneness. whch should be radated to all natons and races. eradcate egosm and anger. Abandon lust for power. pledge yourself to love. Ths s the Msson of my lfe and I pray t may be fulflled.236 God s love and the Master (God-man) s Love Personfed.THE NEW LIFE IN GOD THE HOLY PATH wherever he be.

242 I am n Inda but my heart s wth you all and I send my heartfelt love to each one of you.FROM THE MASTER’S MESSAGES THE HOLY PATH that t would carry you straght nto the arms of your Beloved wthn.239 The love of the Master for you s boundless.240 Let your nner self be overflowng wth the Love of the Master so much so that all thoughts of yourself be lost n Hm.243 457 .241 God-Master sees all and showers grace on all who do the Wll of Hs Father.


p. 209. February 1970. p. 73. ‘88 ed. 10 Sat Sandesh. pp. January 1970. pp. ‘88 ed. Spiritual Elixir. Morning Talks. 2. p. 152. p. p. ‘88 ed. 144-145 459 . p. 150-151.5 Sat Sandesh. September 1972. Sat Sandesh. 217. 71. 24. Sat Sandesh. ‘88 ed. 4. September 1970. Sat Sandesh. 1970. p. March 1970. Spiritual Elixir. May 1969. ‘88 ed. 42. p. ‘72 ed. 49. August 1972. October 1971. ‘88 ed. p. p. 15. p. 85 Prayer. Sat Sandesh. 157. p. September. 209. p. 3. February 1972. 55. p. Sat Sandesh. 24. September 1970. 5-6 Sat Sandesh. 28. 72. September 1970. 29. 40. pp. 19 Spiritual Elixir. 10 Spiritual Elixir. 17. 8. p. Spiritual Elixir. p. 26. 3 Sat Sandesh. March 1972. 151. pp. 45. 16 Spiritual Elixir. Spiritual Elixir. pp. Simran. 215. pp. 3 Prayer. p. 48. p. p. 47. 59. October 1971. 18. Spiritual Elixir. p. 19. 28. p. December 1973. ‘88 ed. Spiritual Elixir. August 1969. 31. pp. 4 Spiritual Elixir. 11 Prayer. p. p. 25. 21 Sat Sandesh. 52. 16. ‘88 Sat Sandesh. ‘88 ed. Aprl 1970. 70-71. p. 54. ‘88 ed. pp. 15. 10 Spiritual Elixir. pp. 14 Sat Sandesh. 20 Prayer. 60-61. 53. Sat Sandesh. January 1970. 43. 208. 5 Morning Talks. March 1971. p. p. ‘88 ed. 9. p. 11 Sat Sandesh. 7. 33. 40-41 Sat Sandesh. ‘88 ed. Spiritual Elixir. 44. 13 Simran. 3-4 Sat Sandesh. 60. 5 Crown of Life. March 1969. December 1973. 87 Sat Sandesh. 20. 5. 57. 12. 69-70. ‘88 ed. Aprl 1972. ‘88 ed. 34. ‘88 ed. p. 37. pp. March 1971. pp. Morning Talks. Morning Talks. December 1973. 35. 41. 10 Excerpts from Letters to New York Satsangis. 58. 3 Sat Sandesh. References THE HOLY PATH 1. 23. p. July 1971. 38. p. Sat Sandesh. ‘88 ed. 46. 9 Spiritual Elixir. March 1972. 56. p. Sat Sandesh. p. November 1971. Sat Sandesh. p. pp. ‘64 ed. 117-118. 6 Sat Sandesh. 14. ‘88 ed. p. 9 Sat Sandesh. 218-219. p. 235. 10. 21. 11. 32 Sat Sandesh. p. 51. ‘88 Sat Sandesh. 13 Morning Talks. 9 Sat Sandesh. 152. p. 295. 50. 61. pp. 19 Spiritual Elixir. July 1971. p. 32-33. 25 Sat Sandesh. Jap Ji. 84 Sat Sandesh. p. 6. 13. p. p.REFERENCES BOOK ONE THE HOLY PATH The references to the books of Krpal Sngh can be found n the followng edtons: The Jap Ji—second edton (1964) The Crown of Life—thrd edton (1970) Spiritual Elixir—second (one volume) edton (1988) Morning Talks—ffth edton (1988) The Wheel of Life—second edton (1986) Prayer—thrd edton (1970) Baba Jaimal Singh—fourth edton (1987) The Mystery of Death—fourth edton (1986) Godman—second edton (1971) Seven Paths to Perfection BOOK ONE 32. p. 202. ‘88 ed. 5 Morning Talks. p. pp. March 1969. 7 Spiritual Elixir. 14: Crcular 27 p. ‘88 ed. p. 152-153. p. 39. 30. 4 Sant—The Master (crcular). March 1971. p. p. 22. 5-6 Sat Sandesh. 27. 86 Prayer. 36. Sat Sandesh. p. ‘88 ed. 62. p.

75. Sat Sandesh. Vernon Manor. Spiritual Elixir. 107. 138. 157. 76. p. pp. Spiritual Elixir. p. Prayer. September 1972. Sat Sandesh. 61. pp. p. p. November 1972 88. Sat Sandesh. p. ‘88 ed 93. Simran. ‘88 ed. p. 12 Sat Sandesh. 187. p. p. November 17. 163. 162. 4 87. Prayer. 6 Sat Sandesh. 59. p. Sat Sandesh. 149. Intaton Crcular 69. Spiritual Elixir. 160. p. ‘64 ed. 2 Sat Sandesh. Sat Sandesh. Crcular 22. October 1971. Sat Sandesh. 161. p. 23. p. ‘88 ed. 2-3 85. p. July 1971. 29-30 Sat Sandesh. Spiritual Elixir. 81. 2 Sat Sandesh. Sat Sandesh. p. 117. November 1970. 30-31 77. 140. p. 122. March 1970. Aprl 1969. 1970. Sat Sandesh. 173. 3 Spiritual Elixir. December 1971. Sat Sandesh. p. June 1972. 13 80. p. 9 Spiritual Elixir. 4 97. 22 105. Sat Sandesh. ‘88 ed. Aprl 1971. Sat Sandesh. 5 94. Aprl 1970. Spiritual Elixir. 5 83. p. 154. 52. 20 Sat Sandesh. Sat Sandesh. p. back cover 82. p. 2 95. 131. 19. Sat Sandesh. pp. p. 28 67. 133. p. p. December 1970. pp. p. p. ‘88 ed. September 1972. Crcular 17. 11 91. 8 Morning Talks. 18-19 111. 11 74. Sat Sandesh. p. Sat Sandesh. January 1969. 31 Sat Sandesh. 120. 14 108. Sat Sandesh. December 1971. 116. 125-126. February 1971. p. Naam or Word. October 1971. p. 151. p. 9 Sat Sandesh. Morning Talks. 9 Spiritual Elixir. p. ‘88 ed. Crcular 3. 7 Sat Sandesh. 1972 Sat Sandesh. 88-89. p. March 1970. 168. 167. 246. 31 Sat Sandesh. 75 Sat Sandesh. 148. February. p. September 1972. 130. 12 Sat Sandesh. 14 99. ‘88 ed. p. 98. 11 89. ‘88 ed. ‘88 ed. 126. 20. St. 93. August 1970. Naam or Word. July 1970. 8 Sat Sandesh. p. pp. p. 1972 102.REFERENCES BOOK ONE THE HOLY PATH 63. 4. p. 248. p. 1 106. ‘88 ed. February 1971. 166. 87. Anahem Farewell Talk. Santa Clara afternoon talk. 109. p. p. p. 145. 164. 24. p. 10 Cncnnat Talk. 10 65. 172. 136. 139. 25 103a Sat Sandesh. p. Sat Sandesh. November 1973. p. The Way of Love (Crcular). p. 6 Sat Sandesh. Excerpts from Letters to New York Satsangis. p. 24 Sat Sandesh. 142. Excerpts from Letters to New York Satsangis. p. ‘88 ed. December 1970. August 1970. Sat Sandesh. pp. p. p. 3 100. 23 Sat Sandesh. p. Excerpts from Letters to New York Satsangis. p. p. 5 Sat Sandesh. p. 219. Prayer. p. Aprl 1972. p. p. 130. p. Spiritual Elixir. July 1970. Sat Sandesh. 43 115. ‘88 ed. 109. December 1970. 121-122. 6 Spiritual Elixir. pp. 42 Jap Ji. p. December 1970. p. 93. 74. 119. p. 114. 42. P. 165. 6 Spiritual Elixir. 22 96. 14 104. 132. p. p. Spiritual Elixir. 111. Morning Talks. 58 112. 8 Excerpts from Letters to New York Satsangis. p. 15-16. Nov. 57 66. December 1971. Crcular 22. March 1969. pp. October 1971. 153. p. July Sat Sandesh. 146. 156. February 1972. 64. Sat Sandesh. p. pp. ‘88 ed. Letter to an Intate 101. Crcular 17. ‘88 ed. p. Sat Sandesh. 1972 78. p. 171. 30 75.. Sat Sandesh. February 1971. p. p. 143. 4 Sat Sandesh. 30-31 460 . p. 8 Spiritual Elixir. 15-17 ‘88 ed. Sat Sandesh. Crcular 3. p. p. p. p. 78 Sat Sandesh. Excerpts from Letters to New York Satsangis. p. Sat Sandesh. pp. Man Know Thyself. ‘88 ed. p. October 1971. p. October 1970. 22 Selections of Letters From Master. 3 86. 7 Sat Sandesh. p. Spiritual Elixir. ‘88 ed. 137. 4 68. p. 302-303. Spiritual Elixir. 279 72. p. ‘88 ed. p. Morning Talks. 131-132. July 1971. February 1971. pp. Morning Talks. July 1971. 275 70. January 1970. p. Prayer. 158. Petersburg Darshan. February 1971. Sat Sandesh. Sat Sandesh. September 1972. 129. p. ‘88 ed. Sat Sandesh. November 1970. 144. p. 5 90. July 1971. Sat Sandesh. October 1971. pp. September 1970. 12 Sat Sandesh. 123. p. 278 71. 4 118. Spiritual Elixir. ‘88 ed. 66 110. March 1970. 9 92. p. Aprl 1971. Sat Sandesh. Morning Talks. October 1971. Aprl 1972. 159. p. 128. ‘88 ed. 152. 25. 170. February 1970. p. Crcular 66. 28 Sat Sandesh. p. October 1971. 19-20. February 1971. p. Prayer. p. 20. p. ‘88 ed. p. 6 Excerpts from Letters to New York Satsangis. pp. March 1970. 22 Sat Sandesh. 169. p. 9 Message on Baba Sawan Singh Ji’s Birthday. 14 Sat Sandesh. 81 73. 13 Sat Sandesh. 124. ‘88 ed. 84. December 1969. Naam or Word. 150. February 1970. p. pp. 247. ‘72 ed. Sat Sandesh. Sat Sandesh. 127. 121. Spiritual Elixir. ‘88 ed. 2 103. p. 58-59 113. October 1971. 2 Sat Sandesh. 306. 83 79. Sat Sandesh. Prayer. Spiritual Elixir. p. 134. 151. 155. Sat Sandesh. Aprl 1972. p. 125. March 1970. 135. 140a 141. 117. ‘88 ed. 147. February 1971. p. July 1968. December 4. September 1971.

p. 119. p. 12 Sat Sandesh. 10. Excerpts from Letters to New York Satsangis. ‘88 ed. 17-18 Spiritual Elixir. 199. 56 181. p. 68. December 8. February 1971. p. 4. Prayer. December 1970. Morning Talks. ‘88 ed. 9 Sat Sandesh. Letter to an Intate Spiritual Elixir. 33. 19. 25. p. Crcular 27. 69 Prayer. 34. 7 175. 64. 23-25 Receptivity. March 1971. 81 Prayer. p. 114. September 1971. ‘88 ed. p. Crown of Life. 13. 30 Sat Sandesh. Sat Sandesh. 53. 35. 53 Crcular 22. 39. March 1972. Prayer. p. p. Letter to an Intate Morning Talks. July 1971. p. Sat Sandesh. 43. ‘64 ed. p. p. 70. 11 183. Sat Sandesh. February 1972. 84 Sat Sandesh. 54. 7 Crcular 17. p. 5 Excerpts from Letters to New York Satsangis. Sat Sandesh. 9 Spiritual Elixir. 68. p. 29. November 3. pp. Sat Sandesh. February 1971. p. p. 23. ‘86 ed. p. Excerpts from Letters to New York Satsangis. p. 4 Sat Sandesh. 48 Sat Sandesh. 5 Morning Talks. 18 Morning Talks. 2. 30 Wheel of Life.REFERENCES BOOK TWO THE HOLY PATH 174. 191. pp. p. p. p. 72. 12. 28 Wheel of Life. 28. ‘72 ed. p. Morning Talks. October 1971. 14. p. 38. Receptivity. p. 30. p. p. Aprl 1970. 300. ‘88 ed. 66. Aprl 1971. 11 128. 29 Crcular 17 Sat Sandesh. 73. September 1971. December 1972. 36. 53 Sat Sandesh. Morning Talks. 1972 179. p. 37. p. p. 3-4 Morning Talks. Sat Sandesh. p. p. 67. 46. 192. ‘88 ed. ‘88 ed. 63. p. March 1972. 1972 Cncnnat Talk. 31. November 3. September 1970. p. p. p. 59. p. 248. June 1970. 10. 43 Sat Sandesh. ‘88 ed. 20. 69 Sat Sandesh. 3 Excerpts from Letters to New York Satsangis. March 1972. 17. Aprl 1971. Morning Talks. February 1971. 31 Excerpts from Letters to New York Satsangis. 48. p. Crcular 66 Letter to an Intate Excerpts from Letters to New York Satsangis. 195. p. p. p. 232. 4 Sat Sandesh. Prayer. Petersburg Talk. p. p. p. 61. 83 Sat Sandesh. 49. ‘88 ed. Excerpts from Letters to New York Satsangis. 153. 27 184. 14 Sat Sandesh. 40. 65. ‘88 ed. March 1970. Sat Sandesh. p. 32. 65. pp. October 1971. 122. 12 Sat Sandesh. 139. 15 177. 18. p. p. Sat Sandesh. 153 Sat Sandesh. October 1971. p. January 1970. p. 186. p. 45. ‘88 ed. Sat Sandesh. 8. 24 Crcular 29 Spiritual Elixir. ‘88 ed. December 1970.. p. ‘88 ed. 189. p. p. Dec. p. 249. p. p. 7. ‘88 ed. p. 154. 9 Sat Sandesh. p. 54 176. 23 Spiritual Elixir. p. p. 22 Letter to an Intate BOOK TWO 461 . 10 Excerpts from Letters to New York Satsangis. 6 The Way of Love (Crcular) Sat Sandesh. 197. 69. 15 Sat Sandesh. February 1970. June 1971. ‘88 ed. ‘88 ed. 156. p. ‘88 ed. June 1971. p. 4 Sat Sandesh. p. 102. p. ‘88 ed. 23 Spiritual Elixir. p. 193. p. 1972 178. p. 121. 9. Sandpper Hotel. Aprl 1968. 119. Cncnnat Talk. ‘88 ed. September 1971. 90. p. Sat Sandesh. p. 21. Stanza v. October 1971. 6. Sat Sandesh. 16. 57. 118. 118. 78 Sat Sandesh. 97. 1972 180. 41. p. 11. 7 Morning Talks. p. 71. 32 185. Spiritual Elixir. 69 Receptivity. September 1971. Jap Ji. 3 Spiritual Elixir. p. 46. Morning Talks. p. 4. ‘88 ed. 196. Morning Talks. ‘88 ed. 188. p. 52. 30 Sat Sandesh. p. St. 26. 62. 55. ‘86 ed Excerpts from Letters to New York Satsangis. 60. 8 Morning Talks. p. 42. 8 Crcular 17. p. 48. 47. Excerpts from Letters to New York Satsangis. Fort Lauderdale Talk. January 1968. p. 24. 50. October 1971. 301. 3. March 1971. p. 25 Sat Sandesh. Morning Talks. 48 Excerpts from Letters to New York Satsangis. December 7. 16 Excerpts from Letters to New York Satsangis. 1972 Sat Sandesh. 5. p. SELF. 75 Spiritual Elixir. 10 Fort Lauderdale Talk.INSTROSPECTION 1. 50. p. 22. p. 10 Excerpts from Letters to New York Satsangis. 194. 15. ‘88 ed. 58. 44. p. 64. 190. 187. 27. p. 51. 198. ‘88 ed.

117. p. ‘86 ed. 19 Seven Paths to Perfection. Morning Talks. p. 6 Excerpts from Letters to New York Satsangis. p. 134. 92. 138 Seven Paths to Perfection. 148. 12 Crcular 66 Excerpts from Letters to New York Satsangis. 86. February 1970. 116. Morning Talks. p. p. 28 Spiritual Elixir. 5 Seven Paths to Perfection. 26 Wheel of Life. p. p. ‘88 ed. Sept. Morning Talks. 74-75 Morning Talks. 10 Seven Paths to Perfection. 46-47. p. ‘88 ed. pp. 140. 179. 100. February 1971. p. 11-12 Sat Sandesh. 14. Sat Sandesh. 122. 79-80 Sat Sandesh. 175. 84. 10 Wheel of Life. p. 11 Sat Sandesh. 29 Seven Paths to Perfection. 21 Sat Sandesh. p. 159. p. p. 12 Sat Sandesh. January 1968. 6 Sat Sandesh. p. 113. Spiritual Elixir. 124. p. 149. p. p. Excerpts from Letters to New York Satsangis. p. p. 131. ‘88 ed. 170. 21. p. 111. 28 Spiritual Elixir. 133. 228. 151. p. Morning Talks. 147. 152. 25 Sat Sandesh. 118. February 1970. 112. ‘88 ed. July 1971. 103. November 1971. 98. 12 Sat Sandesh. pp. p. 77. p. 115-116. p. 106. ‘88 ed. 164. 111. ‘88 ed. pp. ‘88 ed. January 1968. Sat Sandesh. Aprl 1968. p. Seven Paths to Perfection. January 1968. p. p. 161. 172. p. 81. Sat Sandesh. p. 165. Morning Talks. 30 Seven Paths to Perfection. 102. 160. 192. 101. 9. 154. 105. ‘88 ed. 14 Spiritual Elixir. 18 Crcular 66 Seven Paths to Perfection. p. 142. ‘88 ed. Morning Talks. 13 Sat Sandesh. 177. pp. 9 Morning Talks. 132. 156. ‘86 ed. 114. 184. p. 186. p. ‘86 ed. 88. Aprl 1971. 70 Crcular 3 Excerpts from Letters to New York Satsangis. p. 126. pp. p. 166. 93. 115. 128. 6 Morning Talks. 157. August 1970. July 1971. ‘88 ed. p. p. 227. 5-6 Sat Sandesh. p. p. 145. p. January 1968. pp. December 1971. 212. 109. p. p. ‘88 ed. 194. 158. p. 109. 95. August 1970. p. 85. 141. p. p. Sat Sandesh. Aprl 1968. 94. 178. 4 Morning Talks. ‘88 ed. p. January 1968. 61 Excerpts from Letters to New York Satsangis. 91. January 1968. ‘88 ed. 89. 96. 137. 190. 125. 227. 11 Sat Sandesh. pp. p. January 1968. 185. 168. 8 Crcular 2 Sat Sandesh. 181. ‘88 ed. 126. 182. 79. 146. p. Spiritual Elixir. 63-64. 107. 25 From a tape recorded by Bob Redeen. February 1970. 78. p. 20. p. 60-61 Morning Talks. 10 Sat Sandesh. ‘88 ed. p. 180. p. Morning Talks. December 1971. 19 Seven Paths to Perfection. ‘88 ed Morning Talks. 174. 47. p. Morning Talks. 139. 5 Sat Sandesh. February 1970. Aprl 1971. ‘88 ed. 11 Sat Sandesh. Sat Sandesh. p. 108. 12 Sat Sandesh. p. 128. 47. 53 Sat Sandesh. 48. p. June 1971. 11 Sat Sandesh. Aprl 1968. Sat Sandesh. Sat Sandesh. 5 Sat Sandesh. p. 123. Morning Talks. Aprl 1968. ‘88 ed. 27 Wheel of Life. p. ‘88 ed. 10 Excerpts from Letters to New York Satsangis. pp. p. ‘88 ed. p. Aprl 1968. 78. ‘88 ed. 28 Sat Sandesh. 9 Sat Sandesh. 162. February 1970. 119. 19 Crcular 3 Sat Sandesh. 97. p. p. 3 Sat Sandesh. 143. Spiritual Elixir. 75. December 1971. Sat Sandesh. 136. p. 87. 59 Sat Sandesh. Sat Sandesh. January 1968. 153 The Crown of Life. ‘88 ed. 213. 167. 90. p. Sat Sandesh. 27 Sat Sandesh. 150. 110. 138. p. ‘88 ed. 17 Morning Talks. p. 171. p.REFERENCES BOOK TWO THE HOLY PATH 74. December 1971. ‘88 ed. p. 10 130. p. p. 187. Aprl 1968. 176. 32 Crcular 2 Morning Talks. Sat Sandesh. 15. 1970 462 . ‘88 ed. 10 Spiritual Elixir. 83. 94. 70 Excerpts from Letters to New York Satsangis. December 1971. Spiritual Elixir. ‘88 ed. Sat Sandesh. 60 Excerpts from Letters to New York Satsangis. 191. 19 Excerpts from Letters to New York Satsangis. January 1968. p. 16. Letter to an Intate Spiritual Elixir. 127. 120. 104. p. pp. p. 12-13 The Crown of Life. 6 Spiritual Elixir. 53 Excerpts from Letters to New York Satsangis. p. ‘88 ed. Morning Talks. p. February 1970. p. 163. 169. 22. Morning Talks. January 1968. 9 Crcular 2 Excerpts from Letters to New York Satsangis. 26 Seven Paths to Perfection. p. 7 Sat Sandesh. 42 Receptivity. 183. p. 80. January 1968. 16. 31-32 Excerpts from Letters to New York Satsangis. p. pp. p. 101. pp. p. 82. p. p. 8 Sat Sandesh. Morning Talks. p. 144. 27 Morning Talks. ‘88 ed. 92-93. 103. p. 121. Aprl 1971. January 1968. p. ‘88 ed. ‘88 ed Excerpts from Letters to New York Satsangis. 129. p. p. ‘88 ed. Seven Paths to Perfection. p. 76. Letter to an Intate Excerpts from Letters to New York Satsangis. p. 135. 124. 99. 155. 110. Excerpts from Letters to New York Satsangis.

48. 229. p. 48-50 Jap Ji. 28. 26. 199. 74 Spiritual Elixir. p. 212. p. pp. 213. p. Seven Paths to Perfection. p. p. ‘88 ed. Morning Talks. ‘87 ed. ‘88 ed. 21. 211. 169. 18 208. 95 Jap Ji. p. Morning Talks. p. 218. 227. 25 Excerpts from Letters to New York Satsangis. Excerpts from Letters to New York Satsangis. ‘88 ed. 29. 11 Sat Sandesh. 7. 142-143 Jap Ji. p. December 1967 Morning Talks. 32 Sat Sandesh. 36 Naam or Word. 193. July 1971. Spiritual Elixir. 15. 4 Sat Sandesh. 8 Sat Sandesh. pp. 231. 52. 10. 194. p. Jap Ji. February 1972. ‘88 ed. 7 Spiritual Elixir. p. p. p. 34. 2. p. September 1971. p. 24 Spiritual Elixir. ‘88 ed. June 1971. 207. March 1971. 203. pp. p. pp. Sat Sandesh. 11 Sat Sandesh. Chrstmas Crcular. 11 Letter to an Intate Sat Sandesh. 36. 39. 205. 32 Sat Sandesh.. October 1971. 260. p. 8 Morning Talks. 53. Spiritual Elixir. p. 19. p. 14. 33-34 Spiritual Elixir. 60. 265. Morning Talks. 15 Spiritual Elixir. 216. 12. pp. 191. October 1971. The Crown of Life. p. p. 31 Sprtual Elxr. 197. 140. ‘88 ed. p. 32. 7-8 Spiritual Elixir. 47. 9. 214. ‘88 ed. 192. 58. 9 Sat Sandesh. 152-153 Jap Ji. pp. 222. 9 Wheel of Life. Morning Talks. Morning Talks. ‘88 ed. 6 Baba Jaimal Singh. 4. 204. 2. Spiritual Elixir. p. 224. p. 55. 5. June 1971. p. ‘88 ed. p. 132-133. ‘88 ed. ‘88 ed. Jap J. 101. 202. pp. p. p. Aprl 1971. Morning Talks. January 1972. p. 228. 206. 8 Sat Sandesh. pp. 226. pp. 219. Aprl 1970. 20. p. 8 Sat Sandesh. pp. 225. June 1971. 144-146 Spiritual Elixir. 35. March 1970. p. 19 Letter to an Intate Sat Sandesh. p. 138-139. 169-170. 2 Sat Sandesh. 25. Sat Sandesh. p. p. 13. Seven Paths to Perfection. 7 Sat Sandesh. p. 217. p. 46. Sat Sandesh. p. 23 Sat Sandesh. September 1971. 211. 52. 38. ‘88 ed. p. 171. p. p. p. ‘88 ed. pp. 148-149 Naam or Word. Morning Talks. 23. 11 Spiritual Elixir. July 1971. 46. 220. March 1971. p. p. p. 28-29 Sat Sandesh. 26-27 Sat Sandesh. 57. December 1970. ‘88 ed. ‘86 ed. 198. p. June 1971. ‘88 ed. p. 2. 106. 187. pp. 17. p. 215. 18 ed. 96 BOOK THREE 463 . ‘88 ed. 51 Jap Ji. 54. 8 Sat Sandesh. Sat Sandesh. 2 Sat Sandesh. pp. pp. 96 Jap Ji. June 1971. p. ‘88 ed. Letter to an Intate Sat Sandesh. 62. p. 30-31 Jap Ji. 169. pp. 50 Sat Sandesh. pp. 190. Spiritual Elixir. 223. Letter to an Intate Sat Sandesh. 95-96. p. 82 Sat Sandesh. Naam or Word. p. p. 11 Morning Talks. 204. Sat Sandesh. 151. July 1971. 260. Simran. ‘88 ed. 73 Crcular 2 Spiritual Elixir. 210. 6 Sat Sandesh. 23 Excerpts from Letters to New York Satsangis. p. 221. p. 5 Sat Sandesh. p. p. March 1970. p. 8. June 1971. August 1970. January 1972. 112. Crcular 29 Wheel of Life. 42. ‘88 ed. 43. July 1971. p. p. Jap Ji. June 1971. February 1972. ‘88 ed. Spiritual Elixir. 54 MEDITATION 1. June 1971. p. p. p. 73 Excerpts from Letters to New York Satsangis. p. p. ‘88 ed. 147. Spiritual Elixir. ‘88 ed. p. 30. 188-190. p. 51 Jap Ji. June 1970. Spiritual Elixir. p. Seven Paths to Perfection. 31. 261. 49. ‘88 ed. 18. 53 Jap Ji. ‘88 ed. 45. 32 Sat Sandesh. 5 Morning Talks. Sat Sandesh. Sat Sandesh. Spiritual Elixir. pp. p. 2 Sat Sandesh. p. ‘88 ed. 11. 49. p. June 1970. March 1972. 46. 209.. 201. 44. p. Wheel of Life. 27. 40. 210. September 1970. ‘88 ed. p. 24. 230. 200. May 1971. 26 Excerpts from Letters to New York Satsangis. 59. 37. August 1974. 18 Spiritual Elixir. p. 189. 195. Sat Sandesh. 6. 75-76. ‘86 ed. ‘86 ed. 16. p. February 1972. Sat Sandesh. 22. 23 Sat Sandesh. 196. p. 11 Jap Ji. 44. 54 Spiritual Elixir. p. ‘88 ed. 31-32 33. 7 Sat Sandesh. 51. p. p. ‘88 ed. p. 154-155. 290. 11. February 1972.REFERENCES BOOK THREE THE HOLY PATH 188. 11. September 1971. ‘88 ed. ‘88 ed. 3. 50. 56. 61. 41. pp. p.

158. Spiritual Elixir. 3 Spiritual Elixir. 63 Simran. p. pp. p. June 1971. 226-227. 67. p. 192-193. Jap Ji. Spiritual Elixir. 276. 96 Jap Ji. p. 84. ‘87 ed. 104. Spiritual Elixir. Spiritual Elixir. 127. Sat Sandesh. 159. ‘88 ed. Spiritual Elixir. p. 68. 150. ‘88 ed. 129-130. 62-63. ‘88 ed. Sat Sandesh. 25 Excerpts from Letters to New York Satsangis. 26 Excerpts from Letters to New York Satsangis. Morning Talks. 126. Godman. pp. November 1971. p. 130. Spiritual Elixir. 100.23 Spiritual Elixir. 8 Spiritual Elixir. 104. P. p. 152. 130. pp. ‘88 ed. p. 95-96 Spiritual Elixir. 182. 65. pp. Spiritual Elixir. 138. Meditation and Spiritual Progress (Crcular) Meditation and Spiritual Progress (Crcular) Spiritual Elixir. 156-157. 76. pp. 137. p. p. ‘88 ed. ‘88 ed. 112 Spiritual Elixir. ‘88 ed. 151. p. p. 140. ‘88 ed. ‘87 ed. 97. ‘88 ed. 156. 207. 223. p. ‘88 ed 116. p. 98. 57 Excerpts from Letters to New York Satsangis. ‘87 ed. 166. 1969 Baba Jaimal Singh. 96. ‘86 ed. 70. ‘88 ed. 57 Receptivity. p. 153. 111. 12 Sat Sandesh. 181. 139. ‘88 ecl. pp. ‘88 ed. 71. November 1970. Spiritual Elixir. ‘88 ed. December 9. p. ‘88 ed. May 1970. p. Sat Sandesh. Excerpts from Letters to New York Satsangis. Baba Jaimal Singh. p. 22 Sat Sandesh. p. ‘88 ed. 1-94-196. 156. Sat Sandesh. 105. 123. 90. Spiritual Elixir. 114. p. ‘88 ed. 5 Christmas Message. 73. p. 45 Sat Sandesh. 144. ‘88 ed. ‘88 ed. ‘88 ed. Spiritual Elixir. ‘88 ed. ‘88 ed. p. 187. 83. 162. 72 Sat Sandesh. 141. 157. 124. ‘87 ed. ‘88 ed. p. Excerpts from Letters to New York Satsangis. 149. 94. 135. pp. Aprl 1971. 110. Spiritual Elixir. p. 175. 13 Spiritual Elixir. 170. 8 Spiritual Elixir. ‘88 ed. Meditation and Spiritual Progress (Crcular) Spiritual Elixir. 82. 87. ‘87 ed. 17-18. 148. 160. ‘88 ed. Spiritual Elixir. 253-254. ‘88 ed. Spiritual Elixir. 121. 13. p. ‘88 ed. 50-51 Spiritual Elixir. 106. p. 158. ‘88 ed. p. ‘88 ed. 49 Letter to an Intate Letter to an Intate Spiritual Elixir. 144. pp. 283. 168. 169. Letter to an Intate Spiritual Elixir. 95. Spiritual Elixir. p. 32 Excerpts from Letters to New York Satsangis. p. 125. October 1970. 80-81. 105. 120. 165. 101. ‘88 ed. p. 74. Sat Sandesh. p. 146. pp. Sat Sandesh. p. 115. September 1971. p. p. p. Letter to an Intate Crcular 29. p. 113. 143. ‘88 ed. 85. 20 Spiritual Elixir. 107. ‘88 ed. 107. Excerpts from Letters to New York Satsangis. 164. 79. p. The Way of Love (Crcular) Spiritual Elixir. January 1972. 152. 117. ‘88 ed. Spiritual Elixir. Excerpts from Letters to New York Satsangis. Spiritual Elixir. 147. pp. p. p. p. 16 Excerpts from Letters to New York Satsangis. 122. p. Excerpts from Letters to New York Satsangis. p. 41 Excerpts from Letters to New York Satsangis. ‘88 ed. 3 Spiritual Elixir. 175. Spiritual Elixir. 154. 146. 140. ‘88 ed. Sat Sandesh. p. 155. 13-14. p. p. September 1971. 162. p. p. pp. 133. Spiritual Elixir. Excerpts from Letters to New York Satsangis. 174. 128. p. p. 130. ‘88 ed. 44 Spiritual Elixir. 23 Spiritual Elixir. Letter to an Intate Excerpts from Letters to New York Satsangis. p. Spiritual Elixir. 108. p. 158. Spiritual Elixir. 91. Spiritual Elixir. 92. 75. 136. pp. 150-151. ‘88 ed. 132. 31 Meditation and Spiritual Progress (Crcular) Excerpts from Letters to New York Satsangis. Crcular 4. 27 Spiritual Elixir. 464 . p. 119. p. 99.REFERENCES BOOK THREE THE HOLY PATH 63. 69. p. 109. p. ‘88 ed. 103. 118. 142. Letter to an Intate Letter to an Intate Spiritual Elixir. p. 9 Meditation and Spiritual Progress (Crcular) Morning Talks. 14 Baba Jaimal Singh. 26 Spiritual Elixir. 164. 145. pp. pp. ‘88 ed. 172. 190. 103. 129. pp. November 1971. ‘88 ed. p. Spiritual Elixir. 93. p. 183. 4 Spiritual Elixir. 77. September 1970. 15 Spiritual Elixir. 114. 108. p. 78. 19 Sat Sandesh. 3-4 Baba Jaimal Singh. Excerpts from Letters to New York Satsangis. ‘88 ed. 209. p. 174. 66. p. 102. 137-138. 105. ‘88 ed. p. 137. 173-174. pp. p. p. Sat Sandesh. ‘88 ed. 72. ‘88 ed. 80. 87. ‘88 ed. 171. Spiritual Elixir. p. 134. 64. 165. ‘88 ed. Spiritual Elixir. 188. January 1972. 131. Morning Talks. 112. 22 Simran. Baba Jaimal Singh. Mystery of Death. Meditation and Spiritual Progress. ‘88 ed. 81. 103. p. Spiritual Elixir. 11 Spiritual Elixir. p. 163. p. 138. p. pp. ‘88 ed. 261-262. p. ‘88 ed. 167. p. p. ‘88 ed. p. 142. 86. June 1971. 68. pp. p. ‘88 ed. p. 88. 89. 78. 122. p. 82. 101. 83. 161. Simran.

Spiritual Elixir. 18 Excerpts from Letters to New York Satsangis. p. Sat Sandesh. p. 36. p. p. 44 Sat Sandesh. p. 19 Sat Sandesh. 80. p. p. Morning Talks. p. 165. ‘88 ed. p. 206. ‘88 ed. 286. ‘88 ed. p. p. September 1971. Spiritual Elixir. ‘88 ed. 11. 205. 9. 7. p. p. 188. 201. September 1971. 38. 2 Sat Sandesh. 255. ‘86 ed. 73. ‘88 ed. ‘88 ed. 18. 19. p. September 1971. Morning Talks. 4. ‘88 ed. 6 Spiritual Elixir. 16. Sat Sandesh. p. p. 31 Crcular 27. Baba Jaimal Singh. June 1970. December 1970. p. 202. Spiritual Elixir. Spiritual Elixir. p. Baba Jaimal Singh. Sat Sandesh. Spiritual Elixir. p. 17. 16 Sat Sandesh. p. 191. 6-7 Sat Sandesh. 44 Sat Sandesh. 34. p. 23. Jap Ji. 212. p. 295. Excerpts from Letters to New York Satsangis. 217. December 1971. Message on brthday of Baba Sawan Sngh. 11 Morning Talks. p. February 1971. 6. 82. 62 Crcular 27. 90. September 1972. 220. ‘88 ed. 2. 20. 186. 223. September 1971. p. 61-62. 252. 26. March 1971. 195. p. ‘88 ed. p. 27. 193. p. p. 160. 214. Aprl 1971. 2 Master’s Brthday Message. ‘88 ed. 13. p. 285. p. 124. 5. 30 Sat Sandesh. 97. 33. p. pp. Excerpts from Letters to New York Satsangis. pp. 175. Crcular 27. p. Ruhani Satsang. p. 173. p. 177. December 1971. 14-15 198. Excerpts from Letters to New York Satsangis. 72 Letter to an Intate NEW LIFE IN THE WORLD 1. Spiritual Elixir. 21-22 Excerpts from Letters to New York Satsangis. January 1970. p. 209. 10 Crcular 27. 14 Spiritual Elixir. 14 Receptivity. 196. 221. 184. Sat Sandesh. pp. p. p. Letter to an Intate Spiritual Elixir. 229. 224. 218. pp. March 1971. p. 6-7 Excerpts from Letters to New York Satsangis. 28. p. Sat Sandesh. 194. p. pp. 211. ‘88 ed. ‘88 ed. 68. Prayer. p. p. ‘88 ed. 31. pp. 199. p. 75. p. 185. 2-3 The Way of Love (crcular) Sat Sandesh. 179. p. March 1972. pp. ‘88 ed. 31 Sat Sandesh. 44. September 1971. 43-44. 87-88. 68-69. July ‘68 Crcular No. 154-155. March 1972. 29 Spiritual Elixir. March 1970. Sat Sandesh. pp. September 1971. 5 Crcular 27. 43. 21 Sat Sandesh. 180. Spiritual Elixir. September 1971. 81. 10 Spiritual Elixir. p. 81 Jap Ji. February 1971. 44 Spiritual Elixir. 219. ‘88 ed. 215. ‘88 ed. Aprl 1971. 7 Excerpts from Letters to New York Satsangis. p. The Master on Marrage (Crcular) Spiritual Elixir. 25 Letter to an Intate Sat Sandesh. 213. p. 82 Spiritual Elixir. Spiritual Elixir. 192. ‘88 ed. 22. ‘88 ed. 29 Spiritual Elixir. 21. 255. p. p. September 1971. 32. 31 Sat Sandesh. 78 Spiritual Elixir. 12 Spiritual Elixir. ‘87 ed. p. Spiritual Elixir. 19 Sat Sandesh. p. ‘88 ed. 10 Sat Sandesh. p. 285. p. 16 Sat Sandesh. Letter to an Intate Sat Sandesh. Wheel of Life. p. 9 Morning Talks. 40. ‘88 ed. February 1963 Sat Sandesh. p. 41. 26 Message on brthday of Baba Sawan Sngh. Spiritual Elixir. ‘88 ed. 35. Spiritual Elixir. 174. ‘88 ed. 190. p. ‘88 ed. 45. 197. 182. ‘87 ed. 14 Sat Sandesh. 10. 8. 80. Aprl 1971. 15. 207. p. ‘88 ed. September 1970. 178. 187. 10 Letter to an Intate Crcular 27. pp. 222. p. 203. December 1973. p. 183. p. p. p. BOOK FOUR 465 . 25. 20 Sat Sandesh. 42. ‘88 ed. 216. 132. 29. 204. 189. 238. pp. ‘88 ed. p. p. p. p. 3. 30. 56 Excerpts from Letters to New York Satsangis. 181. Spiritual Elixir. 12. 81.REFERENCES BOOK FOUR THE HOLY PATH 172. ‘88 ed. 238. p. ‘88 ed. ‘88 ed. June 1970. 1-2-3. 14 Sat Sandesh. 14. 39. p. 200. pp. ‘88 ed. ‘88 ed. 99. 16. p. 210. 12 Crcular 27. 21. 15 Spiritual Elixir. 21 Spiritual Elixir. p. 24. 290. March 1972. 45 Sat Sandesh. Crcular 27. Spiritual Elixir. p. p. 176. p 12 Sat Sandesh. 208. July ‘68 Spiritual Elixir. Excerpts from Letters to New York Satsangis. 42 Letter to an Intate Morning Talks. ‘88 ed. 37.

Spiritual Elixir. p. ‘88 ed. p. ‘88 ed. 54 104. p. p. Prayer. p. ‘88 ed. June 1970. Letter to an Intate 116. 16 131. ‘88 ed. 104-105. 18. p. 46. p. 244. 152. p. 27. 84. p. 155. p. Spiritual Elixir. 27 109. p. 27 118. ‘88 ed. Excerpts from Letters to New York Satsangis. p. p. Spiritual Elixir. 211. Sat Sandesh. 132. ‘88 ed. 93. ‘88 ed. 102. 50 143. Sat Sandesh. pp. pp. p. Spiritual Elixir. 133. p. Spiritual Elixir. p. 20 89. pp. 27. 66. 237. 17 Morning Talks. p. 71. 178. Spiritual Elixir. 28 115. 57 144. p. August 1970. Excerpts from Letters to New York Satsangis. 99. Excerpts from Letters to New York Satsangs. Spiritual Elixir. 113. 11 149. June 1970. ‘88 ed. 62 99. p. Baba Jaimal Singh. p. Prayer. The Master on Marrage (crcular) 90. pp. 92. p. 127. Letter to an Intate 87. 31-32. p. Sat Sandesh. 126. Spiritual Elixir. Spiritual Elixir. 85. Spiritual Elixir. 24 141. Spiritual Elixir. 105. Spiritual Elixir. June 1970. Sat Sandesh. Letter to an Intate 96. ‘88 ed. The Master on Marrage (crcular) 88. Excerpts from Letters to New York Satsangis. 100. Sat Sandesh. Sat Sandesh. p. 123. 47 142. 60 92. June. Spiritual Elixir. ‘88 ed. p. 120. p. 21-22. p. Sat Sandesh. Excerpts from Letters to New York Satsangis. 26 103. p. Sat Sandesh. Excerpts from Letters to New York Satsangis. ‘88 ed. 79 Spiritual Elixir. 128. 50. 24 122. p. 14 70. ‘88 ed. p. Prayer. Spiritual Elixir. Message on brthday of Baba Sawan Sngh. 263. Spiritual Elixir. ‘87 ed. p. p. Aprl 1971. 52 51. 9-10 58. 112. Excerpts from Letters to New York Satsangis. 52 52. The Master on Marrage (crcular) 94. ‘88 ed. Aprl 1971. p. ‘38 ed. p. 28 72. 121. Sat Sandesh. Baba Jaimal Singh. 56. 102. pp. ‘88 ed. Spiritual Elixir. 117. Spiritual Elixir. Spiritual Elixir. 6 78. p. Sat Sandesh. 132. June 1970. 107. p. December 1970. February 1971. 26 138. 58 136. 8. p. Excerpts from Letters to New York Satsangis. 30 54. pp. ‘88 ed. 26 106. 134. Spiritual Elixir. Excerpts from Letters to New York Satsangis. December 1971. 214. Wheel of Life. 292-293. pp. Spiritual Elixir. p. Spiritual Elixir. Letter to an Intate 95. 291. 6 47. 86. p. p. 177-178. Letter to an Intate 75. ‘88 ed. 46. 126. 2 148. 26-27 114.REFERENCES BOOK FOUR THE HOLY PATH Excerpts from Letters to New York Satsangis. p. p. p. Sat Sandesh. 9 80. 213. 69-70. 4. Prayer. Spiritual Elixir. ‘88 ed. 137. 43 145. 27 140. 105. Crcular No. 53. Crcular No. p. p. Wheel of Life. ‘87 ed. 151. 240. July ‘68 135. 59. pp. p. ‘88 ed. 14 153. 233. p. ‘88 ed. 50. 292. 63. p. September 1970. p. 68. p. 53-54. Spiritual Elixir. Sat Sandesh. ‘88 ed. p. Spiritual Elixir. 255. p. Sat Sandesh. Spiritual Elixir. p. p. p. June 1970. Letter to an Intate 97. ‘88 ed. ‘88 ed. Excerpts from Letters to New York Satsangis. Excerpts from Letters to New York Satsangis. 98. December 1971. p. 62. Excerpts from Letters to New York Satsangis. 236. ‘88 ed. Mornng Talks. ‘88 ed. p. ‘88 ed. p. Spiritual Elixir. pp. 17 119. Sat Sandesh. 287. 237. Sat Sandesh. Sat Sandesh. 73. ‘88 ed. p. p. June 1970. 29 111. Excerpts from Letters to New York Satsangis. ‘88 ed. 91. 60. Excerpts from Letters to New York Satsangis. 82. ‘86 ed. p. Crcular No. 241. Excerpts from Letters to New York Satsangis. 78-79. Spiritual Elixir. ‘88 ed. p. 57. Excerpts from Letters to New York Satsangis. Sat Sandesh. Spiritual Elixir. p. ‘88 ed. 129. 124. 27. Spiritual Elixir. Letter to an Intate 84. p. 77. p. p. p. 48. Morning Talks. 10 65. 292. pp. Excerpts from Letters to New York Satsangis. Spiritual Elixir. Spiritual Elixir. December 1971. 80 139. 74. ‘88 ed. ‘88 ed. ‘88 ed. 163. 67. Prayer. 42 130. p. 51 146. 27 110. December 1971. Letter to an Intate 101. 62 61. 49. 26 108. p. Spiritual Elixir. Excerpts from Letters to New York Satsangis. p. 1970. ‘88 ed. 280. Spiritual Elixir. ‘88 ed. Crcular No. December 1970. 55. ‘88 ed. Crcular No. Crcular No. Morning Talks. pp. p. 103-104. ‘88 ed. 125. Spiritual Elixir. 127. 11 79. Sat Sandesh. p. pp. p. 150. p. 122. 55-56 124. 9 64. ‘88 ed. p. 63 83. p. 263. 147. p. 253. 5 81. p. June 1970. ‘88 ed. 466 . December 1971. ‘88 ed. p. ‘88 ed. ‘86 ed. 68 76. p. Morning Talks. ‘88 ed. Spiritual Elixir. Spiritual Elixir. Sat Sandesh. p. p. 10 69. Sat Sandesh.

227. p. 30 Spiritual Elixir. 72 Letter to an ntate Sat Sandesh. 182. p. December 1970. 215. 11. p. 220. January 1971. ‘88 ed. 46. BOOK FIVE 467 . Baba Jaimal Singh. 85-86. 211. 221. 224. 28 Sat Sandesh. 26 Crcular “On Mltary Servce” Crcular No. 36. 14. Morning Talks. p. 15. Crcular No. 12 Morning Talks. p. 159. Spiritual Elixir. 87. 183. 209a. ‘88 ed. Morning Talks. p. p. 21. pp. p. 172. pp. 12. Excerpts from Letters to New York Satsangis. p. 176. 207. Sat Sandesh. ‘88 ed. 15 NEW LIFE IN GOD 1. 204. pp. 188. 267. November 1970. August 1970. p. p. 226. pp. 140. 16. ‘88 ed. Spiritual Elixir. July 1971. 14 Excerpts from Letters to New York Satsangis. 10 Sat Sandesh. p. 2 Morning Talks. p. January 1971. p. 169. Spiritual Elixir. July 1971. January 1971. 11 Morning Talks. 5. 15 Sat Sandesh. 2. 206. p. 20. January 1971. 199. ‘88 ed. p. ‘88 ed. February 1970 Letter to an ntate Baba Jaimal Singh. Baba Jaimal Singh. 178. Spiritual Elixir. 48. ‘88 ed. p. 54. p. p. 217. 27. ‘88 ed. ‘88 ed. 86. p. 22. Sat Sandesh. p. 35-36. 14 Excerpts from Letters to New York Satsangis. pp. Spiritual Elixir. 31 Morning Talks. 230. p. Morning Talks. ‘88 ed. 225. February 1972. p. 184. Morning Talks. ‘87 ed. 205. 29 Morning Talks. Aprl 1971. ‘87 ed. p. 52-53. 166. 26 Sat Sandesh. Morning Talks. 8. Sat Sandesh. ‘88 ed. 142. 74 Excerpts from Letters to New York Satsangis. 48. p. 222. pp. 255-256. 74 The Wheel of Life. 195. 32. 48-49. 212. Letter to an ntate Wheel of Life. ‘88 ed. 206. 187. 5 Sat Sandesh. January 1971. February 1970. 9 Sat Sandesh. 201. 6. 177. 252-253. ‘88 ed. p. 14 Sat Sandesh. 83. p. p. Sat Sandesh. p. December 1971. 57-58. p. p. Morning Talks. 146. ‘88 ed. ‘88 ed. January 1971. 192. 156. 55. 202. 133. 210. p. p. p. p. January 1971. Spiritual Elixir. 14-15 Sat Sandesh. p. 7. 5 Crcular No. p. 14 Sat Sandesh. 13-14 Sat Sandesh. 43. 168. 196. Sat Sandesh. ‘88 ed. p. ‘88 ed. January 1971. ‘88 ed. 17. ‘88 ed. 50. 216. 263. 229. 165. ‘86 ed. January 1971. 28-29. Spiritual Elixir. p. 207. 15 Sat Sandesh. p. ‘88 ed. ‘86 ed. pp. 5 Sat Sandesh. p. Morning Talks. p. 221. p. p. 220. Spiritual Elixir. 180. August 18. 10 Sat Sandesh. 204. p. 25 Sat Sandesh. Morning Talks. 17 Morning Talks. ‘88 ed. 164. 10 Sat Sandesh. Baba Jaimal Singh. ‘88 ed. Letter to an ntate From a tape from Sawan Ashram. p. p. August 1970. 13. pp. 121. 157. p. pp. 221-222. 198. ‘88 ed. Morning Talks. 81 Spiritual Elixir. p. 190. January 1971. Wheel of Life. p. 205. 213. ‘88 ed. Morning Talks. p. 197. p. ‘88 ed. 15 Sat Sandesh. December 1970. p. p. 141. 19. Spiritual Elixir. p. 203. p. October 1970. p. 31 Spiritual Elixir. p. 3. 228. p. p. 200. 158. 8 Sat Sandesh. ‘88 ed. 10. ‘88 ed. pp. 39. January 1971. 160. p. 284. August 1970. 127. 26 Sat Sandesh. ‘88 ed. 181. Morning Talks. ‘88 ed. Spiritual Elixir. January 1971. p. p. 214. ‘88 ed. Crcular No. ‘88 ed. January 1971. 11 Sat Sandesh. 11 Sat Sandesh. Morning Talks. p. 23. 191. Sat Sandesh. January 1971. 173. January 1971. Crcular No. Excerpts from Letters to New York Satsangis. 52 Sat Sandesh. 9-10 Sat Sandesh. 31. Sat Sandesh. Morning Talks. 193. 2 Excerpts from Letters to New York Satsangis. p. 223. Morning Talks. January 1971. 167. 4 Sat Sandesh. 185. January 1971. ‘88 ed. 218. 228. 194. 105. 155. 162. ‘88 ed. ‘86 ed. Wheel of Life. Crcular No. 9. January 1971. 69. p. 219. January 1971. 271. 174. pp. 9 Sat Sandesh. 14 Sat Sandesh. p. p. 4. p. 186. 161. p. ‘87 ed. 2 Man Know Thyself. ‘88 ed. 189. ‘87 ed. 11 Sat Sandesh. 211. 6 Sat Sandesh. p. 209. Morning Talks. p. 18.REFERENCES BOOK FIVE THE HOLY PATH 154. p. ‘88 ed. p. ‘86 ed. 254. ‘88 ed. p. ‘88 ed. 179. 208. December 1971. Excerpts from Letters to New York Satsangis. 10 Spiritual Elixir. p. 56 Excerpts from Letters to New York Satsangis. p. 170. January 1971. 171. pp. January 1971. 175. 1969 Spiritual Elixir. 163.

‘88 ed. ‘88 ed. ‘88 ed. 40. Sat Sandesh. February 1972. p. 46. ‘88 ed. 3 Crcular: “Humlty” p. p. June 1971. 113. 2 Spiritual Elixir. Godman. ‘88 ed. 115. 97. 132. 106. Spiritual Elixir. 37. p. ‘88 ed.29 Prayer. ‘88 ed. 99. 90. 66. 259. p. 73. June 1971. 48. 206. Spiritual Elixir. ‘88 ed. Spiritual Elixir. 60. 3 Spiritual Elixir. Morning Talks. ‘88 ed. ‘88 ed. ‘88 ed. pp. 85. 187 Sat Sandesh. 156-157 Godman. pp. 120. 92. p. 4 Crcular: “Humlty” p. ‘88 ed. p. 20 Spiritual Elixir. 15 Simran. 52 Morning Talks. Godman. pp. 105. 77. June 1971. p. p. 70. 169. March 1971. 30. 100. 39. ‘88 ed. 5 Prayer. 15 Sat Sandesh. 26. 140 Godman. 143. p. 123. 78. 56. 46. p. p. 28-31 Sat Sandesh. ‘88 ed. Morning Talks. 101. 2 Crcular: “Humlty” p. 107. Sat Sandesh. 63. Morning Talks. 58. 207. 12-13 Excerpts from Letters to New York Satsangis. 172. 116. 122. p. 7-8 Morning Talks. Morning Talks. ‘88 ed. 127. 138. p. 225 Morning Talks. 53. pp. p. 94. p. 21 Simran. p. 156-157 Morning Talks. 12 Simran. March 1971. 102-103. Morning Talks. pp. 36. Sat Sandesh. p. December 1970. 134. p. 257. 204. p. p. Spiritual Elixir. 72. p. Sat Sandesh. p. 3 Crcular: “Humlty” p. pp. p. 227. Simran. 12 Morning Talks. p. 28 Sat Sandesh. 2 Crcular: “Humlty” p. p. 89. 161 Godman. 186-187 Godman. 185. 41.. pp. pp. 118. 280. ‘88 ed. ‘88 ed. 32 Morning Talks. 31. p. p. 134. 251-252. p. 159 Godman. Morning Talks. p. ‘88 ed. 140. ‘88 ed. 130. ‘88 ed. 86. 184. Sat Sandesh. 153. ‘88 ed. 34. pp. Spiritual Elixir. Morning Talks. 98-99. Crcular: “The Way of Love” Prayer. 93. p. 79. ‘88 ed. Morning Talks. 87. the Master” Sat Sandesh. p. 103. p. Wheel of Life. 55. ‘86 ed. p. p. pp. 74. 224. ‘88 ed. ‘88 ed. p. 50. 43. 32 Godman. 67. 131. 129. 133. Morning Talks. 33. p. ‘88 ed. ‘88 ed. 3 Crcular: “Sant.’88 ed. 35. p. Morning Talks. 121. ‘88 ed. p. 6-7 Morning Talks. 143. Sat Sandesh. 95. 174-175. 103. p. 95. p. pp. 58 Excerpts from Letters to New York Satsangis. 30 Sat Sandesh. ‘88 ed. 51. p. ‘88 ed. ‘88 ed. 52. p. Spiritual Elixir. p. 111. p. ‘88 ed. p. Spiritual Elixir. 91. 103. ‘88 ed. 203-204. p. p. 2 Crcular: “Humlty” p. 204. pp. p. 141. p. 125. 145. 468 . 28 Simran. p. Aprl 1968. 188 Morning Talks. pp. Morning Talks. 23 Simran. 11 Sat Sandesh. 94. 64. 160 84. p. p. p. May 1971. 83. 128. 136. p. p. ‘88 ed. 108. p. Excerpts from Letters to New York Satsangis. p. p. 9 Morning Talks. 135. 101-102. 119. 25. 88. p. Spiritual Elixir. 222-223. 29. 40. 28. 161 Godman. 184. the Master” Spiritual Elixir. February 1972. p. 96. 96. Spiritual Elixir. 206. 189 Sat Sandesh. Morning Talks. Morning Talks. 75. November 1971. p. p. 205. ‘88 ed. p. 76. 42. 162 Godman. 102. 37-38. 80. 10 Godman. 142. Morning Talks. 184-185 Godman. 11-12 Sat Sandesh. p. Godman. 15 Spiritual Elixir. 57 Crcular: “Humlty” p. Morning Talks. Baba Jaimal Singh. p. 103. 207. ‘88 ed. ‘88 ed. January 1968. ‘88 ed. 32. 184 Sat Sandesh. Spiritual Elixir. 24 Letter to an Intate Excerpts from Letters to New York Satsangis. p. 54. Aprl 1968. Sat Sandesh. pp. Simran. p.REFERENCES BOOK FIVE THE HOLY PATH 24. p. Godman. 233. Morning Talks. p. 139. ‘88 ed. Aprl 1968. pp. 49. 115. 114. 134. 184 Simran. ‘88 ed. p. 99. p. June 1971. ‘88 ed. 54 Sat Sandesh. 117. pp. p. 57. 9 Godman. pp. 56 Crcular: “Sant. 251. Morning Talks. 65. ‘88 ed. 62. 47. Morning Talks. November 1970. 44. February 1970. 45. Morning Talks. 109. 82. ‘88 ed. ‘88 ed. p. 246-247. 158 Spiritual Elixir. Morning Talks. ‘88 ed. 78 Spiritual Elixir. 112. Excerpts from Letters to New York Satsangis. 38. 130-131. p. 305. 68. 110. p. 45 Excerpts from Letters to New York Satsangis. pp. 126. Spiritual Elixir. pp. 69. p. p. 185-186 Sat Sandesh. pp. 124. 215. 27. 21 Spiritual Elixir. 105. 4 Morning Talks. p. p. ‘88 ed. ‘88 ed. p. Morning Talks. 95-96. November 1971. 131-132. pp. pp. 61. 97. 104. 137. 71. January 1971. 98. p. Sat Sandesh. Godman. p. ‘88 ed. 81. ‘88 ed. 14-15 Morning Talks. p. Simran. November 1970. ‘87 ed. 144. p. 124. pp. 100. p. 59. ‘88 ed. 37. pp. Morning Talks. 55-56 Prayer. 24 Spiritual Elixir. ‘88 ed. 2 Crcular: “Humlty” p. 118. p.

Spiritual Elixir. pp. p. Spiritual Elixir. Spiritual Elixir. 239. ‘88 ed. 32 Spiritual Elixir. 162. pp. August 1970. 256-257. Excerpts from Letters to New York Satsangis. 5 Sat Sandesh. 224. Morning Talks. 206. pp. 221. Sat Sandesh. Sat Sandesh. 10 Jap Ji. 212. p. p. ‘88 ed. ‘88 ed. December 1962 Spiritual Elixir. p. 180-181 Godman. ‘87 ed. 220. 13 Sat Sandesh. 183. 52 Spiritual Elixir. 229. 11 Spiritual Elixir. p. ‘88 ed. Spiritual Elixir. p. 213. 147-148. 469 . 108. 177-179 Godman. Sat Sandesh. 311. 160. 176. Sat Sandesh. Morning Talks. p. p. p. p. 198. ‘88 ed. p. p. 31 Sat Sandesh. p. pp. 205. p. ‘88 ed. 78-79. 231. 202. ‘88 ed. 168. 217. 179 Godman. p. p. 81-82 Sat Sandesh. ‘88 ed. p. 218. 171. 243. 172. 337-338. ‘88 ed. 309. pp. pp. 12 Morning Talks. 82 Morning Talks. 166. 218. 157. 76-77 Crcular 17 Wheel of Life. p. 237. p. pp. 156. ‘84 ed. p. 174. 175. 177. 190-191 Prayer. pp. p.. Godman. ‘88 ed. 149. 5 Sat Sandesh. Morning Talks. ‘88 ed Morning Talks. ‘88 ed. 14 Spiritual Elixir. Spiritual Elixir. p. Morning Talks. 361-362. 331. ‘88 ed. 150. Spiritual Elixir. ‘88 ed. 224. Spiritual Elixir. Sat Sandesh. 10 The Night Is a Jungle. 242. p. 187. pp. p. p. ‘88 ed. 208. ‘88 ed. 203. p. Excerpts from Letters to New York Satsangis. 167. p. 105-106. 60-61. September 1970. 219. 321. 52-53 Crcular 27. ‘88 ed. p. ‘88 ed. 148. p. 194. 192. 187-188. ‘88 ed. ‘88 ed. September 1970. February 1972. p. 93. Spiritual Elixir. 164. ‘86 ed. ‘88 ed. p. 197. 68. Spiritual Elixir. 14 Baba Jaimal Singh. ‘88 ed. Aprl 1968. p. Spiritual Elixir. pp. pp. Spiritual Elixir. 215. p. 341. 74 Spiritual Elixir. March 1972. 97 Jap Ji. ‘88 ed. 233. ‘88 ed. Sat Sandesh. ‘88 ed. 95-96. p. 225. 236. ‘88 ed. 12 Receptivity. 207-208. p. 326. ‘88 ed. p. 204. pp. 59 Jap Ji. Spiritual Elixir. Spiritual Elixir. 222. 164. p. pp. p. 235. 185. March 1972. January 1970 Spiritual Elixir. p. p. 164. 157. ‘88 ed. 216. 47-48. p. 107-108 Spiritual Elixir. September 1971. 214. 185-186. p. Spiritual Elixir. 159. p. 213. 154. 10 Morning Talks. 5 Sat Sandesh. Morning Talks. pp. pp. ‘88 ed. ‘88 ed. p. 158. p. ‘88 ed. ‘88 ed. October 1971. 328. ‘88 ed. ‘88 ed. p. pp. 347. Brthday Message. ‘88 ed. 228. p. 178. 155. pp. 240. 76-77. 223. 43-44. 227. Morning Talks. 320. September 1970. p. 186. 110-111. Spiritual Elixir. 80-81. p. ‘88 ed. Wheel of Life. ‘87 ed. 166. 187. 210. ‘86 ed. ‘88 ed. 173. p. Excerpts from Letters to New York Satsangis. Excerpts from Letters to New York Satsangis. p. 193. Spiritual Elixir. Spiritual Elixir. p. ‘88 ed. 191. 215-216. 196. Morning Talks. 259. 82 Jap Ji. 262. 190. 170. 221. ‘88 ed. 203. p. Spiritual Elixir. pp. 345. Aprl 1968. Spiritual Elixir. 329. Spiritual Elixir. 112. p. 332. pp. ‘88 ed. Baba Jaimal Singh. ‘88 ed. 201. 184. 190 Sat Sandesh. Spiritual Elixir. 12 Sat Sandesh. Spiritual Elixir. ‘88 ed. 14 Morning Talks. 11 Prayer. Aprl 1968. 238. 322. p. Letter to an Intate Morning Talks. 177 Godman. Wheel of Life. pp. Sat Sandesh. 152. p. 181. 163. 232. p. 327. 272. p. p. p. 153. ‘88 ed. 90. Jap Ji. 180. 241. 81 Godman. pp. pp. 50-51 Prayer. ‘88 ed. ‘88 ed. p. September 1970. 151. December 1971. pp. 178. 179. Morning Talks. 211. 66-67 Godman. 77. p. p. ‘88 ed.REFERENCES BOOK FIVE THE HOLY PATH 146. September 1970. 147. ‘88 ed. 182. Spiritual Elixir. 165. 230. p. 161. p. 189. 188. p. p. p. 207. Chrstmas Message. Spiritual Elixir. 164. ‘88 ed. Spiritual Elixir. 199. 368. 18 Spiritual Elixir. Spiritual Elixir. 209. 195. 169. Spiritual Elixir. 189. 226. Morning Talks. Sat Sandesh. 234. ‘88 ed. ‘86 ed. ‘88 ed. p. ‘88 ed. 118. 213. p. 314. 200. September 1970.


Hard cover ISBN 978-0-942735-93-2 Soft cover ISBN 978-0-9764548-3-0 471 . These talks have been bound together wth the unabrdged text from Master Krpal’s address to the Parlament of Inda and Hs 1971 afternoon darshan talk. 189 pages. the successor of Baba Jamal Sngh. 203 pages. Soft Cover ISBN 978-0-942735-81-9 Hard Cover ISBN 978-0-942735-85-7 HIS GRACE LIVES ON Durng 17 days n the month of August 1974. glossary. 230 pages. what are the characterstcs whch wll enable the honest seeker to dstngush hm from those who are not competent? A complete study of the supreme mystcs and ther hallmarks. Hard cover and paperback.) wth comparatve scrptures cted. tracng the development of one of the most outstandng Sants of modern tmes. precedng Hs physcal departure on August 21st. Also ncluded. ndex. greatly expandng the Satsang and carryng t across the seas. as well as the orgnal text n phonetc wordng. Should be read by every seeker after God for the encouragement t offers.D. He carred on Baba J’s work.BOOKS BY KIRPAL SINGH THE HOLY PATH BOOKS by Kirpal Singh CROWN OF LIFE A comparson of the varous yogas and ther scope. A BRIEF LIFE SKETCH OF THE GREAT SAINT. 17 photos. Soft Cover ISBN 978-0-942735-64-2 Hard Cover ISBN 978-0-942735-70-3 A GREAT SAINT: BABA JAIMAL SINGH His Life and Teachings A unque bography. Paperback. True Medtaton. Relgous parallels and varous modern movements cted. ncludng Surat Shabd Yoga—the dscplned approach to Sprtualty. to a small group of Hs dscples at Hs ashram n Inda. 256 pages. ndex. ISBN 978-0-942735-77-2 GODMAN If there s always at least one authorzed sprtual gude on earth at any tme. mostly n the form of questons and answers. Paperback. Krpal Sngh gave 15 darshan talks. glossary. Stanzas of the Hymns n Englsh. BABA SAWAN SINGH. 232 pages. ISBN 978-0-942735-27-7 THE JAP JI: The Message of Guru Nanak An extensve explanaton of the basc prncples taught by Guru Nanak (1469-1539 A.

Man has unravelled the mysteres of the starry welkn. Paperback. has not found out the mystery of the human soul wthn hm.” Quotatons from Hndu.” Also contans collected prayers from all relgous tradtons. but sad to say. Islamc. ISBN 978-0-942735-18-5 PRAYER: Its Nature and Technique Dscusses all forms and aspects of prayer. 103 pages plus ntroductory. wth an ntroducton. and then lvng up to what t contans. sounded the depths of the seas.” —Master Krpal Sngh. . to see how they are measurng up to the standards requred for success n ther manmakng. “To gve further help and encouragement on the Way. contanng extensve questons and answers between the Master and western dscples vstng at that tme. ISBN 978-0-942735-50-5 SPIRITUALITY: What It Is Explores the Scence of Sprtualty. All of these talks were checked for ther accuracy by Krpal Sngh pror to ther complaton n ths book. A different version of this book was published under the title Heart to Heart Talks. Paperback. . Ths book. my new book Morning Talks wll soon be avalable for general dstrbuton. 258 pages. Paperback. ncludng appendx. from the most elementary to the ultmate state of “prayng wthout ceasng. 335 pages. I cannot stress suffcently the mportance of readng ths book. braved the blndng blzzards of snowy Mount Everest. and s now out explorng space so as to establsh nterplanetary relatons. the frst four of whch were gven n Phladelpha n 1955. 15 photos. Paperback. ISBN 978-0-942735-78-9 472 . Buddhst.BOOKS BY KIRPAL SINGH THE HOLY PATH THE LIGHT OF KIRPAL A collecton of 87 talks gven from September 1969 to December 1971. ISBN 978-0-89142-033-0 MORNING TALKS A transcrpton of a sequence of talks gven by Sant Krpal Sngh between October 1967 and January 1969. dgestng ts contents. ndex of references. ISBN 978-0-942735-16-1 NAAM or WORD “In the begnnng was the WORD. and Chrstan sacred wrtngs confrm the unversalty of ths sprtual manfestaton of God n relgous tradton and mystcal practces. 446 pages. and the WORD was God. 368 pages. The remanng ten talks were delvered n Inda. Paperback. s a Godgven textbook to whch all ntates should constantly refer. Paperback. ISBN 978-0-942735-94-9 THE NIGHT IS A JUNGLE A compendum of 14 talks delvered by the author pror to 1972. delved deep nto the bowels of the earth. whch covers most aspects of Sprtualty. 147 pages.

The meanng of one’s lfe on earth and the Law of Karma (the law of acton and reacton) are examned n the frst text. Included s a bref bography of Baba Sawan Sngh. reorganzed by topc to llumnate the aspects of self-dscplne pertnent to Sprtualty. and ntroducton. 80 black and whte pctures. 186 pages ISBN 978-0-9764548-2-3 Defntve statements from varous talks and books by the author. 98 pages. 464 pages ISBN 978-0-9764548-4-X Complete set n a sngle volume ISBN 978-0-942735-33-8 THE WAY OF THE SAINTS An encyclopeda of Sant Mat from every pont of vew. glossary. 293 pages. t s free from the drawbacks of other yogc forms. n the followng text. ISBN 978-0-9764548-1-6 Volume III: The New Lfe. ISBN 978-0-9764548-0-9 Volume II: Self Introspecton/Medtaton. ISBN 978-0-942735-80-2 THE WHEEL OF LIFE Avalable n hard cover. Paperback. 180 pages. Three volumes sold as one book. plus many pctures. Also contans varous messages gven on specal occasons. Paperback. together wth respectve answers. ISBN 978-0-942735-95-1 THE TEACHINGS OF KIRPAL SINGH Volume I: The Holy Path.” Paperback. ISBN 978-0-89142-026-2 THE WHEEL OF LIFE & THE MYSTERY OF DEATH Two books n one volume. plus ndex for the frst text. Ths collecton allows the reader to research by topc. 418 pages. 125 pages ISBN 978-0-9764548-6-1 THE THIRD WORLD TOUR OF KIRPAL SINGH Ths book was prnted drectly from the pages of Sat Sandesh magazne. ISBN 978-0-942735-02-4 SURAT SHABD YOGA (Chapter 5 of Crown of Life) The Yoga of the Celestal Sound Current. 160 pages. the reader s presented wth the whys and wherefores of “the great fnal change called death. the author’s Master. Emphass s placed on the need for a competent lvng Master. 74 pages. whch were prmarly devoted to Master Krpal Sngh’s Thrd World Tour. 98 pages plus glossary and ndex ISBN 978-0-9764548-5-4 THE MYSTERY OF DEATH Avalable n hard cover. the ssues from October 1972 through February 1973.BOOKS BY KIRPAL SINGH THE HOLY PATH SPIRITUAL ELIXIR Collected questons addressed to Krpal Sngh n prvate correspondence. Paperback. 473 . Relevant questons are answered. A perfect scence. Ths s a collecton of the late Master’s short wrtngs from 1949 to 1974. 382 pages.

and help to nvoke the Dvne Mercy.org 474 .BOOKLETS HOLY PATH SINGH THE BY KIRPAL BOOKLETS BY KIRPAL SINGH GOD POWER / CHRIST POWER / MASTER POWER Dscusses the ongong manfestaton of the Chrst-Power and the temporal nature of the human bodes through whch that Power addresses humanty. ISBN 978-0-942735-07-9 SIMRAN: The Sweet Remembrance of God Dscusses the process of centerng the attenton wthn by repeatng the “Orgnal or Basc Names of God” gven by a true Master. and “Surat Shabd ISBN 978-0-942735-03-1 Yoga. and excerpts from varous books by Krpal Sngh. 32 pages. Blane. 30 pages. 36 pages. ISBN 978-0-942735-08-6 THE SPIRITUAL AND KARMIC ASPECTS OF THE VEGETARIAN DIET An overvew of the vegetaran det contanng a letter from Krpal Sngh on the Sprtual aspects. 1969. Paperback. 36 pages. SEVEN PATHS TO PERFECTION Descrbes the seven basc requstes enumerated n the prescrbed self-ntrospectve dary whch ad mmeasurably n coverng the entre feld of ethcs. ISBN 978-0-942735-04-8 HOW TO DEVELOP RECEPTIVITY Three Crcular Letters (of June 13. Paperback. Paperback. Paperback.org www. “Death n lfe”.” Paperback.” Paperback. “The Quest for a True Master”. “The Practce of Sprtual Dscplne”. Paperback. a letter from Sawan Sngh on the karmc aspects.RuhanSatsangUSA. November 5. ISBN 978-0-942735-47-5 Books. WA 98230-4018 USA 1 (888) 530-1555 Fax (604) 530-9595 (Canada) E-mal: MedaSales@RuhanSatsangUSA. ISBN 978-0-942735-06-2 RUHANI SATSANG: Science of Spirituality Brefly dscusses “The Scence of the Soul”. 34 pages. 20 pages. 20 pages. #50. RUHANI SATSANG® 250 “H” St. 1970) concernng the atttudes whch must be developed n order to become more sprtually receptve. ISBN 978-0-942735-05-5 MAN! KNOW THYSELF A talk especally addressed to seekers after Truth. “Chrst exsted long before Jesus. Booklets and Audio-Visual Material of Master Kirpal Singh can be ordered from this address or directly online. Gves a bref coverage of the essentals of Sprtualty and the need for open-mnded cautousness on the part of the careful seeker. and January 27. 1969.

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