Sri Satguru ve Naamah

NAAM-WORDS OF THIS WORLD CANNOT GIVE REAL SALVATION
Koti Naam Sansar Mein, Tin Te Mukti Na Hoye. Mool Naam Jo Gupt Hai, Janey Birla Koye. There are crores of ‘Naams’ in the world. However, these can’t help us achieve salvation. On the other hand, the true Naam is a hidden one and only some rare Sants know of it.

- SATGURU SHRI MADHU PARAMHANS SAHIB -

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NAAM-WORDS OF THIS WORLD CANNOT GIVE REAL SALVATION
Satguru Shri Madhu Paramhans Sahib

SANT ASHRAM RANJADI (JandK) ALL RIGHT RESERVED FIRST EDITIONCOPIES5000. MAY 2013

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CONTENT
1. Who is Kal Purush And Param Purush? Let’s Try To Understand This Secret!...........................................7 2. Know Your Mind.......................................................13 3. Why is the soul entangled ?......................................15 4. Entrapment In The Worship Of Kal.......................20 5. Name And Fame........................................................28 6. The Network Of Karmas (Deeds)............................32 7. An Egotist Reaps Bitter Fruit..................................37 8. Death Keeps No Calendar........................................38 9. It has nothing to do with any written work............49 10. Wise quotes from Ashtavakara Gita.....................52 11. Contemplate For A While......................................66 12. The Distinctive Features Of True Form Of Worship..........................................................................70 13. Param Purush..........................................................77 14. In Search Of Sahib (Param Purush, Real God).....................................82 15. How Can One Achieve Self Realisation!...............84 16. Some Inspiring Happenings...................................90 17. Fringe Benifits-What The Naamis Say!................95

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PREFACE Experienceial Knowledge
Aatam Anubhav Gyan Ki, Jo Koye Puchhe Baat. So Gunga Gud Khai Ke, Kahe Kaun Mukh Swad. In one of his Pravachans (sermons) at Gandhi Nagar, Sh. Madhu Param Hans Ji Maharaj said,” In today’s Satsang I shall talk about Amarlok.” Alongwith it he also said something that is not easy for a man to digest. These words are related to the inner struggles that reflect the difficulties that the Sants have to face while explaining their spiritual experiences to the common masses. It is the unique quality of the Satguru, Sh. Madhu Param Hans ji Maharaj that enables even a layman to understand the deep mysteries contained in his pravachans. The devotees are lucky indeed to have obtained the blessings of Naam at the hands of Satguru. The devotees who, before being blessed with the holy Naam, were in the grip of one or other vice are witness to the fact that they have been freed from these evils influance after seeking the shelter of the Satguru. Many others sufferings from various incurable diseases have got a new lease of life. Through Satsangs the light of spiritualism is reaching every home. The devotees can come at any time to seek the blessings of the Satguru and can have their doubts cleared. After being blessed with the holy Naam, one has to sit for meditation daily in order to taste the pleasures or true worship. The devotees have themselves to do it with devotion to have a practical experience of spiritual life. The guru can take you to the bank of the river, but you have to make effort for yourself to quench the thirst. If you fail to do so, you won’t be able to konw the importance of water. Simply gathering information is not going to serve any

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purpose. We shall have to do some practical work to gain experience. Experience is the only wisdom. The experiences gathered by others can’t prove beneficial in lighting your own lamp. The study of Vedas, Quran, Bible and Shastras is not going to help you. Devotion means to accept with full faith all that Satguru says. Our behaviour and activities should reflect this devotion towards our Satguru. Mind is the enemy of devotion. In worldly activities it raises doubts when needed and uses its reasoning power in dealing with day to day problems. It takes as true only that which it experiences. Its approach may be true so far as this universe is concerned, but its approach proves a great hurdle so far as the Lokas beyond this universe are concerned. This is, infact, the nature of mind. That is why mind fails to digest all that is related to spiritualism, devotion and the like. It has never experienced such things. As such, it shows reluctance in accepting them. If we heed to the dictates of mind, we shall never be able to break the net of its Mayajal and will ever remain entangled in the cycle of births and deaths. Satguru Miley Abhinashi. Guru Miley Agam Ke Basi. Unke Charan Kamal Chit Dije, Satguru Miley Abhinashi. Unke Seet Prasadi Lijey, Chhut Jaye Chaurasi. About 10 percent people of this country have turned dharma into a profession. Mahantgiri, Astrology, Seminars, Yog etc. are considered as professions very much related to religion. About 99 percent of people in this category are such who have inherited this field of activity. Some of them have entered into it by virtue of education while others have somehow managed to enter into it. At present, many sects and panths have in different ways been associated with it. One thing that is found common among all these people is that they have no personal experience or knowledge about what they believe

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or preach. Many of them feel pride in calling themselves by different titles like Santt, Param Santt, Swami, Guru, Satguru, Sh. 108, Sh. 1008 and the like. Their only religion is to give false assurances. Some people come to them for solution to their sufferings and sorrows, some for safety from the ill effects of planets, while others come for protection from the fear of death, hell and the like. These gurus send them away by giving false assurances. They also make use of shlokas from religious seriptures to impress upon the people their knowledge about soul, God heaven, hell etc. They will get confused when asked about their experience about what they preach. They have nothing with them except bookish knowledge (scholastic). That is why Sh. Dharam Dass ji says that he has been lucky to seek the shelter of a Satguru who knows the mysteries of not only this universe but of the Lokas beyond it as well. Moreover, inspite of being visible in this universe, he resides in Amarlok. About him, it has been said— Hum Vasi Us Desh Ke, Jahan Par Brahm Ka Khel. Deepak Jare Agam Ka, Bin Baati Bin Tel. None can become jeevan Mukta by learning something from books about Par Braham or the ultimate reality. This is not a child’s play.

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1. Who Is Kal Purush And Param Purush? Let’s Try To Understand This Secret!
Ved Charon Nahin Janat, Satya Purush Kahaniyan. All the four Vedas don’t contain the stories related to Param Purush. Kabir Sahib was the first to reveal to the world the secret of the creation of ‘Adi’. He did so to satisfy the curiosity of Dharam Dass Ji. He said that at first Satya Purush was all alone and unknown. He was neither created nor will ever perish. That which is created is sure to perish. Kabir Sahib says, “I am talking of the time when there was no existence of Sakar (with form), Nirakar (formless), the universe, the sun, the moon, and the stars, Brahma, Vishno, Mahesh (Trinity) and even Kal Niranjan (Munn).” First of all, that hidden and unknown supreme Lord uttered a word on His own accord. It resulted in the production of a wonderful dazzling white light that was altogether different from the worldly light. Every single particle of it was sufficient to put even crores of suns to shame. Satya Purush Himself got absorbed in that light which became alive. After making His appearance in light, the unknown Supreme Lord was called as Satya Purush or Param Purush. It was this that was later on called as Amar Lok or Satya Lok. Then in His own pleasureful mood, He scattered His own appearance (the dazzling light into which He had absorbed Himself) from His Ownself. Infinite number of drops was produced. These drops returned to that wonderful and indescribable light but didn’t get mixed up with it. They retained their separate identities. This is because Satya Purush desired so. They were called as

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Hansas (Jevas on Earth). All the Hansas began to move about in that very light in a manner a fish does in water. In Amar Lok, the light of soul is equal to that of 16 suns. After this, Satya Purush uttered 16 words that took the form of His sixteen sons (in the form of words, 15 of them refersant nature of Hansas-Atma). After this the fifth son of Satya Purush, Niranjan, who is also known as Nirakar, Narayan, Munn (Mind), Ram, Karim, Brahma, Parmeshwar, Paramatma, Hari, Bhagwan, Alakh Niranjan etc. by the worldly people, concentrated at Param Purush and meditated on Him for 70 yugas, standing on one foot (Symbolic). Satya Purush was pleased with his devotion and gave him Mansrovar Island (a part of Amarlok) to live. Niranjan was very much pleased to have it and again meditated on Param Purush like before for the same period. Param Purush was much pleased and asked him the reason behind performing such a hard worship. At this, Niranjan asked Him to either give him the empire of Amar Lok or to give him a separate and rare Loka where he could exercise his full control and power. Satya Purush said that He would bestow on him the rule for 17 chaukri Asankhya Yugas (Appx 1027 Yugas). He also asked him to get the needed seed from his elder brother, Kuram and create a separate Brahmand in Shunya (nothingness). Niranjan went to his elder brother and instead of making request, forcibly cut off his three heads (Three Gunas) and took away from his belly the seed of 5 elements (Seed Akas-Either) In this way, Niranjan created 49 crore yojan of land, sun, moon, stars, seven patals, seven Lokas etc. and began to live in Shunya. But there were no jivas. He thought that Brahmand could be of no use without the jivas. So, once again, he meditated on Param Purush for a period of 64 yugas. Param Purush asked him as to what more he wanted. Niranjan replied that without jivas there

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was none he could rule over. He requested Param Purush to give him some of the jivas. At this, Param Purush created Adi Shakti and giving her innumerable jivas said, “O daughter! Go to Mansrovar and along with Niranjan create the real universe. Param Purush didn’t allow the jivas to be put inside the physical bodies. On seeing the beauty of Adi Shakti, Niranjan developed lustful thoughts and swallowed her. Param Purush got offended at this and hurled a curse on him saying, “You will swallow one lakh jivas daily and will still remain unsatisfied. You will create 1¼ lakh Jivas daily, but you will never be able to reach Amarlok.” Since that very time Niranjan has been called as Kal Purush. The cruelties meted out to Kuramji and Adi Shakti perturbed Param Purush to such an extent that He decided to put an end to the very existence of Niranjan. But he thought that in case he did so, the other sons who were connected with him (with the power of Surti) would also lose their existence. Moreover, the word He had given to him to rule for 17 chaukri Asankhya yugas would also break. Param Purush created Kabir Sahib by churning Himself and asked him to throw out Niranjan from Mansrovar. He did so to prevent him from coming back to Amar Lok. As per the dictates of Sahibji, Yogjeet (Kabir Sahib) threw Niranjan into Shunya. After some time Niranjan gained consciousness and got up. Adi Shakti remembered Param Purush and came out of his belly. Seeing Niranjan, she felt afraid. Niranjan said to her politely that he wasn’t afraid of any sin or merit and that there was none to whom he was accountable for all this. So she shouldn’t be afraid of him. Param Purush had created her for him. Adi Shakti with eight arms (Astangi) agreed to live with him. She gave birth to three sons-Brahma, Vishno and Shivji.

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Niranjan said to Adi Shakti, “You are in possession of the Jivas and seeds. I leave these three sons, to you. I shall disappear in Shunya (Akas) and will remain with all the Jivas in the guise of Mind (Invisible Mind is of Akas Tatva and nature). Don’t reveal my identity to anyone. None will be able to see me. You rule along with the three sons and send them for churning of the sea when they become mature.” Just see! Kal Niranjan associated Adi Shakti with him to hide the identity of Param Purush. He also disclosed to her the secret of creating char Khani (modes of creation of living beings like, production out of egg etc.) and 84 lakh species. He decided to be present within every Jiva in the form of Munn so as to prevent them from knowing the real identity of Param Purush. When the sons became mature, Adi Shakti sent them for churning of the sea. In the meantime, Kal Niranjan performed a miracle. Through his breath he produced Vedas in the air. Niranjan hadn’t written any book. He had only uttered the words regarding Vedas. That is why the Vedas speak about Nirakar only. These don’t reveal his true identity. After churning of the sea, Brahma got Vedas, Vishno got glamour-Gems and Shivji got Poison. The mother told each of them to keep what he had got. Kabir Sahib says to Dharam Dassji, “Once again, Adi Shakti sent her three sons for churning of the sea. In the meantime, she produced three girls and asked them to disappear in the sea. After churning of the sea, the three brothers found these three girls. Adi Shakti got her sons married with these girls. Brahma got Savitri, Vishno got Lakshmi and Shivji got Parvati. All the sons were very much pleased and began to lead pleasure full lives in the company of their respective partners. Devtas (Gods)

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and Rakhshasas (Devils) were born to them. This set in motion the process of the creation of the universe. Eka Mayi Jugti Viyayi Teeni Chele Parvan. Eku Sansari Eko Bhandari, Ek Laye Dewan. All the three sons were assigned different kinds of duties for the creation of the universe. Brahmaji was assigned the duty of creation, Vishnoji that of sustenance and Shivji that of destruction. Further, 33 crore gods, whom the world worships in one form or the other, are also included in the family of Niranjan. Out of the five basic elements that are the basis of creation of the entire universe, four can be seen with the naked eye whereas the fifth one, the sky, is present in all the four elements. This fifth element is none else but Niranjan. Out of 84 lakh yunis, the human form (species) that Niranjan made like his ownself is also called as Hari Mandir (Temple of God). The Hansa has nothing to do with any country, god, goddess, body etc. Niranjan has created 84 lakh kinds of Prison houses to keep the Hansa imprisoned. This Hansa, that is a part of Satya Purush, keeps shining without any wick and oil; it sees without eyes, moves without feet and hears without ears. None can cut it. It is fearless and immortal. In order to free the Hansa from the bodily cage, one need to get blessed with the bodiless 'Naam' (Soundless sound-not audible) from real Satguru. Without that Naam, the Hansa can’t reach Amarlok. The five words in the form of seed, that Niranjan used to create the body of five elements, have also their place in the body. In order to keep the Hansas away from Param Purush and to keep them entangled in his own worship, Niranjan gave them the bodily related mantras to recite (Alak Niranjan, Omkar, Sohang, Sat and RRankar). All the jivas including great Rishi-Munies, Sidhs, devotees,

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Brahma, Vishno, Mahesh, Peers, Paigambers and the like got entangled in these words. Niranjan bestowed on such worshippers various kinds of miraculous powers (Asta Siddhi and Nava Nidhi) including four kinds of salvations. As a result, all such worshippers remained absorbed in his worship and in enjoying the pleasures arising out of 70 kinds of musical sounds emanating from within the body ( Bhank Nal). They began to seek solitary places in order to enjoy the pleasures derived from these musical sounds. But they remained ignorant of the real identity of Hansa. As a result, the Hansa failed to free itself from the body and reach its original abode-Amarlok.

Jap Marey Ajapa Marey, Anhad Bhi Mar Jaye. Surti Samani Shabad Mein, Vako Kal Na Khaye. Sahib Kabir says that the reciting of mantras as well as the automatic recitation (without the movement of lips) are perishable. Even the Anhad Shabads (71kinds of sharp musical sounds being produced within Sushumna nerve) of the Yogis are perishable. But it is the wordless word that is called as true Nam. When the Surti (attention) gets fixed into it, it is difficult for the Kal to destroy it.

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2. Know Your Mind
Paltoo Yeh Munn Adham Hai, Choron Se Badh Chor. Gun Taji Eigun Gahhu Hai, Ta Tein Bada Kathor. —Paltoo Sahib Paltoo Sahibji says that this Munn is very low and mean. It is the biggest thief. It likes vices and bad deeds instead of virtues and good deeds and it is this that has made it so hard and haughty. Yahu Bun Hariya Dekhi Kari, Phoolyau Phirai. Dadu Yahu Munn Mirgla, Kal Ahedi Lar. —Dadu Dayal He says that taking the worldly forest as pleasure giving, the fools and the ignorant persons are roaming in a boastful manner. But they don’t know that it is the hunter in the guise of Kal who has spread the net of short lived pleasures and comforts at this place. Jahan Jahan Dadu Pug Dharai, Tahan Kal Ka Phand. Sir Ouper Sandhe Khada, Ajhun Na Chetai Andh. —Dadu Deyal Dadu Dayal ji says that in this world Kal has spread its net at each and every place. Aiming at the head of each person, it is standing alert. But still the worldly people are ignorant of this fact like a blind man. Sunder Machhri Neer Mein, Bichrit Apne Khyal. Bagula Lait Uthayi Kain, Tohi Grasai Yun Kal. —Sunder Dassji Sunder Dassji tries to make us understand that just as a beautiful fish remains absorbed in its own thoughts while moving about in water and is lifted away by the heron, such worldly people also remain absorbed in their unreal pleasureful moods, they will be devoured by Kal some day or the other. Kabir Yeh Munn Lalchi, Samjhai Nahin Ganwar. Bhajan Karan Ko Alsi, Khaney Ko Teyyar. —Kabir Sahib

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Kabir Sahib says that this Munn is very greedy. It doesn’t try to understand when made to do so. It shows laziness in performing worship but it remains ever ready to eat what it finds. Munn Hi Saroopi Dev Niranjan, Tohi Raha Bharmayi. Panch Pachees Teen Ka Pinjra, Jamein Tohi Rakha Bharmayi. —Kabir Sahib Sahibji says that Mind itself is Niranjan. It is formless and has been responsible for making you wander about since ages together. This body of ours is a cage made up of 5 elements, 25 characteristics (5 each) of these five elements and 3 gunas (qualities of matter). In this cage the Munn has kept us imprisoned as a confused and ignorant jiva. Kabira Yeh Munn Maskhra, Kahoon To Manai Roce. Ja Marg Sahib Milai, Tahan Na Chalai Kose. —Kabir Sahib This Munn is like a jester. It gets offended if rebuked and is not willing to walk even a Kose (a distance of nearly a mile and a half) on the path where it can realise Param Purush. Munn Panchon Ke Vash Pada, Munn Ke Vash Nehin Panch. Jit Dekhun Tit Daun Lagi, Jit Bhagun Tit Anch. —Kabir Sahib The Munn is in the grip of 5 powerful thieves like lust, anger etc. Though these are produced out of Munn, yet these are not under its control. Sahibji says that this Munn wants to run to any place it finds. It can’t avoid doing so. Everywhere we can find the burning fire of lust, anger and the like. Dadu Achat Na Hoyiye, Chetan Saun Chit Layi. Manvan Sota Neend Bhari, Sayin Sug Jagayi. —Dadu Dayal

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Dadu Dayal ji says that we should not remain in a state of unconsciousness and should fix our concentration at our God. This Munn is in the habit of lying in sound sleep. Awake it so that it may remain busy in the recitation of holy Naam.

3. Why is the soul entangled?
There is an outer sky where we walk, sit, stand and do other activities. Here structures are raised which get demolished afterwards. But this outward stretching sky is not the only sky. There is another sky which lies in our interior. The scientists say that the sky that lies outside has no limits. But this outer sky has no significance before our inner sky. If we continue our search in this outer sky, we would never be able to find the ultimate truth or the Paramatma. Here we can find all the possible material possessions but not Paramatma that can be found in the inner sky only. To realise the ultimate truth we shall have to turn our attention to the inner sky. But we have no knowledge about the inner sky because we have never gone there. We have always made our flights and trips in the outer sky. Now a question arises that if jiva is a part of Satya Purush or Paramatma and was, is and will remain like his very form; where from does the constitution of Kal Niranjan or Maya come from? If the soul is in bondage, why is it so. When there is eternal joy and pleasure in our interior, where from do the thoughts about Munn come from? A question always arises in the mind of Jiva that if his nature is clean, where from does this impurity come from? When the interior has always been free from vices, how do the clouds of vices make their appearance? To understand all this, we shall have to go in some depth. First, we shall have to understand that wherever there is

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chetna, there is to be found one of the freedoms it enjoysthat is to assume the form of achetna. It is in the power of chetna alone to do so. He who can’t become chetan, can’t be achetan as well. He who can’t awake, can’t sleep even and he who can’t sleep, can’t be expected to be awake. Achetan doesn’t mean the destruction of chetna. It only means loss of chetna or its disappearance. It is in the competence of chetna to appear or disappear. This is what is termed as the freedom of chetna. Without this freedom the soul will be left with no freedom. It is possible for us to reach heaven because we know how to go across the ladder of hell. Likewise, we have the competence to attain illumination because we can be in darkness as well. The part of Param Purush hidden in our interior enjoys limitless freedom. After remaining entangled in the Mayajal of kal Niranjan and suffering untold sufferings and sorrows in 84 lakh Yonies, it has forgotten about its original abode—the Amarlok. On the other hand, there are sufferings and sorrows in the lokas of Kal Niranjan while on the other hand, there are permanant bliss and eternal joys in the Amarlok of Satya Purush. An illumined jivatma alone can find its way back to Amarlok. In its first birth, chetna must have been pure and innocent. Before that there was no existence of Karmas. In this birth on seeing a bad preson, we say that he must have done bad deeds in his previous birth. But we shall have to take some birth as the first one. When there were no bad karmas before that first birth, wherefrom did they appear. I am good or bad because Paramatma made me so. If we think in these terms, there will be some what confusion. This is because a question will naturally arise as to what made paramatma make a bad man. And if Paramatma makes man bad, our attempt to become noble and virtuous goes against Paramatma.

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The Karma philosophy lays the responsibility on man, but man can be held responsible only if he enjoys freedom. Where there is freedom, there is duty. In the absence of freedom there can be no duty. Again, our holy scriptures tell us that God is not away from us. He is very much within us. So our freedom implies freedom of God. Then what should we do? No—freedom is related to spiritualism because the donor of it and the recepient are not two different beings. The chetna residing within us has limitless freedom because it is the Paramatma Himself. Also, the sky within us is Paramatma. So mind can be created. In Anurag Sagar we find that Kal Purush after seeking Param Purush’s blessings to create the universe, succeeded in getting jivatmas as well. Some people can think as to why did Param purush, by granting his request for jivatmas, let them fall in the cruel trap of Kal Niranjan when every thing happens at His will. He could easily release the jivatmas from the trap of Kal Niranjan. But there is some deep mystery in this story contained in Anurag Sagar. One who has not experienced discomfort can never recognise the comfort. One who has not experienced restlessness can’t know what peace is. Again, one who has not understood the universe, can’t understand Param Purush even inspite of being His part. In order to recognise Param Purush, it is absolutely necessary to move on a pilgrimage of the universe. One can’t escape it. The deeper one goes in the universe the deeper he gains the experience about Paramatma. If we are in possession of something for a long time, we can’t know of it unless we lose it. Only after losing something, we begin to realise that it was in our possession. Losing is the inseparable part of the process of gaining. He is within

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us. To have a right experience of Him, we shall have to go on a pilgrimage to lose Him. Just as a teacher writes on a black board with a white chalk, he can also write on a wall. But what is the fun of writing when it is illegible. So a teacher has to write on a blackboard so that it is legible. One can see the lightning only when the sky is overcast with clouds. To understand truth, one has to tread on the paths of falsehood. To know the prime truth, one has to pass through the lokas of Kal Niranjan. When one understands this mystery, one becomes thankful not only to the prime truth but also to the falsehood one has to pass. That is why the depth of virtue of a man who was once an evil doer, is more than that of an ordinary man. This is because an evil doer has a lot of knowledge with him about the evils and vices through which he had to pass before becoming a noble and virtuous man. In a classroom, when a teacher writes on a black board, the students don’t oppose him. This is because they know that a white line can be seen clearly on it. In the same manner, out of ignorance, we offer opposition when we see Rama on the blackboard of Ravna. The day when Ravna vanishes from the world, Rama as well will disappear. Satya Purush produced Kal Niranjan with some definite purpose. This makes jiva have experience about prime truth. Paramatma helps in the creation of the universe in order to enable the soul know itself. The question is not that of forgetting ourselves. But the question that arises is how long shall we continue to do so? When shall we awake. So it is useless to waste our time in knowing about the creation of Kal Niranjan. The only thing to worry about is to have knowledge about the ways and means that can help us to bring mind under control. In the same manner if

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we start the search of our previous births, we shall require seventeen thousand Chokri Yugas. Have we so much time to spare for that? Certainly not. All that we need is to know the means by which we shall find answer to all our questions. All our doubts will automatically get cleared. The sky within us has no clouds, thoughts and mind. We come to know about the outer sky only when it is overcast by clouds. At this time we can see the clouds but not the sky although the sky has not disappeared. Likewise, we can’t easily see the inner sky that remains overcast with thoughts of mind. On hearing all this, a scientist said that there seems to be someone within us. But he said that going inside he could not find any music, thoughts, soul or Paramatma. He is right in saying so. If we fly an aeroplane towards the outer sky and return after seeing the clouds only, without making any attempt to go across them, naturally we shall on our return say that there is nothing that we call as sky. Similarly, to see the inner sky we shall have to cross the clouds that appear inside. In the field of meditation as well, we can see the open sky and can know of the secrets about Param Purush and Kal Niranjan when our thoughts drop down and we ourselves move higher up. Alakh Niranjan Lakhe Na Koyi, Jihi Bandhey Bandha Sabb Leyi. Jehi Jhuthe Sabb Bandhu Ayana, Jhuthi Baat Sanch Kai Mana. Sahibji says that Alak Niranjan who remains invisible, has been holding all the living beings in his grip. The ignorant persons taking his unreal Maya as true & real one, have of their own accord got entangled in it. In this way the whole of the world has been misled. The people are churning water instead of curd.

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4. Entrapment In The Worship Of Kal
If we cast a look around us, we shall find as if we are living in an era of devotion and worship. But actually this is not so. A young press reporter said to me, “Maharaj! all around, we find the Shuba Yatras (religious processions) being taken, Satsangs being organised, yajyas being performed and other such-like functions being organised but still we don’t find any change in the attitude and nature of man. The devotion and worship don’t seem to have any visible impact on the people. What is the reason thereof? The question really deserved a serious thought. I said, “There are two reasons. Firstly, there has been commercialisation of religion and secondly, politics has made its presence felt in religion. If we study the sayings and teachings of the noble and enlightened souls in an impartial manner, we shall find that the Sants have neither targetted any religion, caste or community nor they have tried to establish any new religion. Their aim has always been to create awakening among whole of the mankind. Let’s see what the worship stands for. The sole motive of worship is to achieve salvation. Man has not tried to understand the real purpose of worship. Sahib Kabir says— Bina Janey Jo Nar Bhakti Kareyi. So Nahin Bhav Sagar Soun Tareyi. He who worships without understanding and knowing the real mode, can never hope to free himself from the worldly ocean. That which is called as worship, has never been refuted. But we shall have to know as to what we can achieve from different modes of worship. Sahib Kabir brought a revolution in the very concept of worship. He has said—

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Jo Rakshak Tahan Chinhat Nahin, Jo Bhakshak Tahan Dhyan Lagahi. None is worshipping Param Purush who is the real saviour whereas all are engaged in the worship of Kal who is torturing and devouring them. Alexander, the P.A of Mr. Regan, the ex-president of America, was a man of sharp intellect. One of his remarks had appeared in ‘India Today’. It became the best saying of the year. He had said, “I think, the control of our world is in the hands of some devil force. All of us are subordinate to this devil force which has the power to turn our minds at one and the same time in any particular manner. I feel, at present, this force is turning our minds to destruction.” Let’s give a thought to the fact whether all of us are in the hands of some devil force. We hear people say nothing happens without the will of God. Everything happens as per his sweet will. Then why has Mr. Alexander said that all of them are in the grip of some devil force. The Sants have since long been cautioning us— Sayyad Ke Kabu Mein Hain Sabb Jeev Bicharey. The sayings of the Sants clearly point out that this Brahmand is in the grip of some devil force. Yeh Sansar Kal Ko Desha. Bina Naam Na Katey Kalesha. This universe belongs to Kal Purush. The only way one can save oneself from the sorrows and sufferings here is to recite the holy Naam. Is this only some speculation? Certainly not! There is some definite element of truth in it. Are all of us not within the realm of Param Purush? Are all of us under the influence of some devil force? Is our administration not in the hands of Param Purush? The Sants brought a revolution. Rishi, Muni, Gun, Gandharv Aru Deva. Sabb Mil Lag Niranjan Sewa.

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They seem to be cautioning us at each moment. All the sages and the Gods are engaged in the worship of Niranjan. Teen Lok Mein Yam Ka Raj. Chauthey Lok Naam Nirvan. All the three lokas are under the sway of Kal whereas it is the Naam alone that can help the devotees reach the fourth loka, the abode of Param Purush. Does there exist some 4th Loka that is far beyond these Lokas? Chal Hansa Sat Lok, Chhodo Yeh Sansara. Yeh Sansar Kal Hai Raja, Karam Ka Jal Psara. O Hansa! Leave this universe of Kal and move to Satlok. This universe is under the sway of Kal where all have been entangled in the net of rites and rituals. Let’s see whether the whole of Brahmand is in the grip of Kal Purush. If we think for a while, we shall realise that the administration of this universe is not in right hands. When the cases of thefts and crimes show an increase, we remark that the Govt. is not in right hands. We also say that the police dept. is also not doing its job honestly. What shall we say on seeing all that is happening in this Brahmand? Is everything going on in a normal and smooth manner? We shall find that a spiritually enlightened man is no where to be found. Everyone seems to be engaged in one or the other kind of crime—be it theft, cheating, murder or the like. No sign of spiritualism or noble virtues is to be found in anyone. Then there take place great events like storm, crashing of aeroplanes, derailing of trains, killings due to suicide bombers and the like that kill hundreds and thousands of people. Why doesn’t the controller and administrator save his people from these tragedies? Parents do all the best they can for the good of their children but this controller, who is all powerful and whom we take as God, doesn’t do any such thing for the good of

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his children. It certainly shows that we are in the grip of some cruel power. The people of the world are entangled in the vices like lust, anger and the like. Our holy scriptures tell us that our soul is pure and has no trace of any vice like lust, greed, ego, attachment and anger. Just think! what has happened to such a pure soul. The shastras have described four main features of the soul— 1. Amarta (immortality) 2. Chetanta (awareness) 3. Amalta (Purity) 4. Sahajta (Innocence) 5. Anandmayta (Blissful) Let’s have a brief discussion about these five. 1. Amarta means Immortal, that which never perishes. Everything that shows decrease or increase has to perish. Neither fire can burn the soul nor water can dissolve it and nor air can dry it. It means it is immortal. Further, it has total consciousness and is free from all sorts of vices or short-comings. Moreover, it has a great simplicity. It is a treasure house of permanent pleasures and eternal bliss and thus needs no short-lived pleasures from the material world. Such a soul with rare virtues has got entangled. Who has tied it? Has our Param Purush done so? If it is so, it is a great act of cruelty. We neither tie our children nor do any such act that can, in any way, prove harmful to them. A rational thinking will prove beyond doubt that some wicked and evil force has tied it. After all, which is that evil force? This evil force is none else but our mind. The mind itself is Niranjan. It is formless. It is the mind that rules our bodies. All are in the grip of lust, anger, greed etc. All feel hunger and thirst and show many other similar traits. No spiritual element is to be seen anywhere. When a bird, soaring high in the sky, is put in a cage, it loses its real charm of life even though it is presented with beautiful and tasty foods. Likewise, the

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soul is imprisoned in this bodily cage and it is the mind alone that has imprisoned it. Munn Hi Sarupi Dev Niranjan, Tohi Raha Bharmai. Panch Pachees Teen Ka Pinjra, Ja Mein Tohi Rakha Bharmai. Mind itself is the king of this Brahmand and is the greatest enemy of man. The soul in our body doesn’t have its say. Everyone here is under the dominance of mind. What to talk of an ordinary man, even great worshippers could not free themselves from the grip of this mind and remained entangled in the grip of five ghosts (Lust, anger, greed, attachment and ego) of mind. There is a great element of truth in what Sahib Kabir has said. It appears as if every human being is in the grip of that devil force (Munn). Pir Paigamber Kutab Auliya, Kal Niranjan Sabb Ko Chhaliya. Kal Niranjan has cheated all–be they peers, paigambers and the like. Knowingly or unknowingly, all of us talk of the liberation of the Hansa. It clearly shows that someone has imprisoned it and we want to free it. Sahib Kabir says— Alakh Niranjan Lakhe Na Koyi, Jihi Bandhey Bandha Sabb Leyi. Tehi Jhuthey Sabb Bandhu Ayana, Jhuthi Baat Sanch Kai Mana. It is the invisible Alakh Niranjan who has kept all in his grip. The ignorant people have taken his unreal Maya (illusion) as real one and have themselves got entangled in it. Thus whole of the world has been misled. This Munn is making jiva dance to its tune like a juggler who makes the monkey act as per his dictates. None has the power to see this mind and the Hansa feels itself helpless. Act of sleeping or remaining awake is also the play of

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Munn. This is not spiritual life. Man performs activities in order to meet the needs of his body. He doesn’t hesitate to do all sorts of anti-social and bad acts for the same. But strange to say, he doesn’t bother at all for the good of the Hansa. He has enough of time for the construction of a good house, for doing some or other job and the like but he has no time to recite the holy Naam. You may feel confused by what I am talking about. But there is a hard reality in it. The people of the world don’t understand what the Sants want them to do. All are acting as per the dictates of mind. Instead of understanding and appreciating the veiw points of the Sants, the worldly people turn hostile to them. Aisa Koyi Na Milai, Jaso Kahun Dukh Roye. Jasoun Kahiye Bhed Ki, Vo Phir Vairi Hoye. Sahib Kabir says that he finds none whom he can tell his tale of woe. The fellow whom he tries to tell the secret behind his woes, truns hostile to him. According to the Sants, this world belongs to Kal Purush. They give the worldly people the message of Amarlok. They feel pained to see man entangled in the repeated cycle of births and deaths which is responsible for their unending sorrows and sufferings. It is sad to note that the worldly people don’t understand as to what is good and right for them. Sahib Kabir has beautifully said— Kal Ka Jeev Mane Nahin, Main Kotin Kahun Samujhaye. Main Kheenchat Hoon Sat Lok Ko, Yeh Bandha Yampur Jaye. My repeated advice seems to have no effect on this jiva. I am trying to take it to the Satlok but it seems to prefer the abode of yama (the lord of death). Like a frog in a well, this jiva doesn’t want to move out of the boundary of Kal. Once a man was going somewhere. He felt thirsty. On the way, he saw a well. He

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also saw a frog in it. He found that it was unable to go out of it. So he tried to bring it out with the help of a bucket. After much labour it came out. It first saw the man, then the outer world and finally again jumped into the well. The man was sad to find his labour go waste. In the same manner, the Sants try to take jiva out of the well (in the form of Munn and Maya) but feel sad when they find it trying to find pleasures in that very well that contains nothing but sorrows and sufferings. No doubt, pleasures and joys do exist and everyone needs them. But they are not to be found somewhere outside. They can be found within ourselves alone. But, out of ignorance, man is trying to find these in the outside world and it is this useless attempt that makes him wander from one place to the other like the musk deer that continues to find the source of fragrance in the outer world. None labours so hard for the liberation of his soul as he does for the material needs and comforts. Mind persuades all of us to work for the comforts of the body that is bound to perish one day or the other. The Hansa needs no such comforts. Akhir Yeh Tann Khak Miley Ga, Kahan Phirat Magruri Mein. Ultimately, this body will go down to the vile dust. Where are you roaming about like an egotist? Now let’s turn to the organs. The soft sheet cover, we feel so much fond of, is meant for providing comfort to our skin. To satisfy the need of our eyes we move in search of beautiful sight; to satisfy the need of our ears we listen to the sweet songs and to satisfy our lust we go to others’ women. But none has time to even think of the ways and means by which the needs of Hansa can be fulfilled. Everyone loves his body. There was an old woman. Everyday, she prayed to God to call her back. She had

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grown sick of her life. One day, some irritating thing got stuck into the head of some he-buffaloo. It felt uneasy and by chance, ran straight to the house of that woman. There goes a saying that Yamraj himself comes riding on a hebuffaloo. The old woman felt afraid. In fear, she said, “Yamraj! Not I but my daughter is ill. She is lying inside.” Just see! How a man lives for his self interest alone. He loves his ownself alone. Once Akbar asked Birbal as to what was the dearest thing in the world. Birbal replied that it was one’s own life. Akbar said that it was not correct. It was, rather, one’s children. Birbal thought of making the idea clear to Akbar. He knew very well the art of doing so. He asked Akbar as to who loved his children the most. Akbar replied that it was the she-monkey that did so. No doubt, a she-monkey loves her children very much. Let’s see how much she does! One day, Birbal got a boundary wall constructed and spread sand within it. It was hot and the sand had also become hot. Now a she-monkey along with her child was placed there. She kept running form one place to the other alongwith her child to find some way out. She was trying her best to save the child from the touch of hot sand. Finally, when it became unbearable for her to do so, she placed the child on the sand and seated herself on it. The king was astonished to see all this. Likewise, none will accompany anyone else at the time of death. Whole of the world, including the near and dear ones, is selfish. Let’s move further. A great tussel is going on in our body. All the organs are selfish. But none is able to understand it. Alexander has rightly remarked that we are in the grip of some devil force. We are not able to perform worship even in a right manner. We are not in a position to understand our Munn (our real enemy) even in a true manner. It is the Munn that does all the activities. It is also

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called as Niranjan or God. But the Sants have described it as Kal-Purush. It has its sway in all the 3 Worlds. It has tied us in various ways. All the desires—be they related to the future of children or the collection of material objects and the like, arise out of Munn. It is wasting the precious moments of our life. It will never allow us to move out of the cycle of births and deaths. The human gross body is the only medium that can help one attain permanent salvation. III

5. Name And Fame
Badey Badayi Mein Bhule, Chhote Hain Sardar. Paltoo Meetho Koop Jal, Samudar Pada Hai Khar. Sab Se Bada Samudar Hai, Pani Hai Ga Khari. Paltoo Khari Jani Kai, Leenhon Rattan Nikari. Paltoo ji says that great men remain absorbed in their ego of greatness. But in reality it is the small people who lead. Just see! How sweet the water of a well is! Every one would like to drink it. On the other hand, a sea, that is the vastest of all the water resources, has the saltish water. None likes to drink it. Even the precious stones are taken out of it. Swami Hona Sahaj Hai, Durlabh Hono Dass. Godar Laye Oon Ko, Lagi Charai Kapas. Tulsi Dassji says that it is easy to become a swami (lord) but it is very difficult to become a sewak (one who serves). Just see! A sheep moves about carrying wool for others. Maya Tajey To Kya Bhaya, Maan Taja Nahin Jaye. Maan Badey Munivar Galey, Maan Saban Ko Khaye. It is not difficult to part with wealth. Many people can do so. But it is not easy to rise higher than ego. Many

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Munies and Rishis got drowned in this very ego. This ego devours all. Prabhu Tayi Koon Chahat Hai, Prabhu Ko Chahai Na Koye. Abhimani Ghat Neech Hai, Sahjo Oonch Na Hoye. Sahjo Bayi says that there is none to be seen with devotion and love for God. Only those desirous of Name and fame are to be seen everywhere. But we should remember that the pitcher of an egotist remains always empty. He always remains low. Ahan Agni Hridaye Dahey, Guru Se Chahai Maan. Tin Ko Yam Nevta Diya, Ho Hamre Mahman. Sahibji says that he, in whose heart the fire of ego remains burning at all the times and who desires to get Name and praise from his guru as well, is sure to go to hell. Maan Badayi Kookri, Santan Khedi Jan. Pandav Jug Pavan Bhaya, Supach Birajai Aan. Sahibji says that taking Name and fame as a bitch, the Sants drove it away from them. Remember! Name and fame is not going to pay. Just look! The yagya performed by the Pandvas could be accomplished only when Supach, a sweeper by caste, was invited with due respect and was requested to partake of food. Sahan Koon To Bhay Ghana, Sahjo Nirbhaya Rung. Kunjar Ke Pug Bediyan, Chinti Phirai Nisunk. Sahibji says that a wealthy man is at all the times afraid of thieves while the poor always remain fearless. It pays to be humble. Just see! When an elephant is caught, its feet are held in chains but none does so to the ant that moves about in a fearless manner. Charan Dass Satguru Kahi, Sahjo Koon Yeh Chal. Sakau To Chhota Hoojiye, Chhute Sabb Janjal. Sahjo Bayi says that her guru Charan Dassji has told her the technique of living in the world as a humble living being. This act will make us free from all sorts of problems.

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Badi Vipti Badayi Hai, Nanha Karam Se Door. Tarey Sabb Neyare Rahain, Gahain Chand Us Soor. Sahibji says that such persons as live like great beings, remain in troubles. On the other hand, those who remain as humble creatures are far safe from such troubles. Just see! It is only the sun and the moon that are eclipsed while the stars remain free from this trouble. Bug Dhyani Gyani Ghaney, Arthi Miley Anek. Maan Se Rahit Kabir Kah, So Lakhan Mein Ek. Sahibji says that he met a lot of persons who were learned like a heron or were desirous of having wealth, but he found one in lakhs only who was far removed from any sort of ego. Ooncha Pani Na Tikai, Neeche Hi Thahraye. Neech Hoye Bhari Bhari Piye, Ooncha Pyasa Jaye. Water never stays at the higher land. It stays at the lower land only. That is to say he who bows, drinks to his fill while he who stays erect, has to return thirsty. Sees Kan Mukh Nasika, Oonche Oonche Nanv. Sahjo Neeche Karne, Sabb Kau Poojai Panv. Head, ear, mouth and nose have a great Name. These occupy higher places. But the feet occupy the lowest position and are still worshipped. Bada Bhaye Adar Nahin, Sahjo Ankhan Dekh. Kala Sabhi Ghat Jaye Gi, Kachhu Na Rahsi Rekh. Sahjo Bayi says that one can see with ones own eyes that there is no honour in becoming great. When man grows old, all his talents begin to decrease. And when the last time approaches, no talent remains with him. Laghuta Mein Prabhuta Basai, Prabhuta Se Prabhu Door. Teedi So Misri Chugai, Hathi Ke Sir Dhoor. In humbleness lies the greatness. Behaving like a humble creature is the sign of greatness. On the other hand, God remains away from those who boast of their greatness. Look! Only an ant can easily collect the

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crystalline sugar mixed up with sand while an elephant collects only sand and dust on its head. Misri Bikhri Rait Mein, Hasti Chuni Na Jaye. Kida Hau Kari Jabb Chunai, Tabb Sahib Koon Paye. To attain Sahib, we shall have to bow in a humble manner. Kanchan Tajna Sahaj Hai, Sahaj Triya Ko Neh. Maan Badayi Irsha, Durlabh Tajna Yeh. Kabir Sahib says that it is easy to part with wealth; It is easy to leave wife even, but it is really difficult to leave ego and the habit of feeling envy. Maan Badayin Na Karey, Bada Na Boley Boal. Hira Mukh Se Na Kahey, Lakh Hamara Moal. Great men don’t boast of their greatness. They don’t talk tall. A diamond never says that it is worth lakhs of rupees. Maan Badayi Jagat Mein, Kooker Ki Pahichani. Pyar Kiya Mukh Chateyi, Bair Kiye Te Hani. Sahibji says that desire for Name and fame in this world is just like a bitch. If you love a bitch, it will lick your face and that is not good. But if you show enmity to it, you will suffer. This is because in that case it will bite you. Likewise, it is better to keep away from the Name and fame the world can give. Bin Satguru Bachai Nahin, Phir Boorai Bhav Mahin. Bhav Sagar Ki Tras Se, Satguru Pakre Bahin. Kotik Chanda Ughi, Suraj Koti Hazar. Timir To Nashai Nahin, Bin Guru Ghor Andhar. Guru Govind Ker Janiye, Rahiye Shabad Smaye. Milain To Dandwat Bandgi, Pal Pal Dhyan Lageye. Take satguru as God & keep recting the holy Nam. If you happen to meet him somewhere, offer salutations and if he is somewhere away keep meditating on him.

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6. The Network Of Karmas (Deeds)
All the activities being performed by man in this world are in no way related to the Hansa. The Hansa has nothing to do here. It is unable to understand all these riddles. Pap Punya Rachi Jeev Phansaya. Jo Jus Karai So Tus Phal Paya. The jiva has been entangled in the net of noble and bad deeds. It reaps the fruit of its deeds. Karai Pap Tehi Narak Bhugtayi. Karai Punya Tehi Swarag Pathayi. Jiva is given hell for evil deeds and heaven for noble deeds. Karam Hi Bhuguti Garabh Mein Javai. Yehi Vidhi Kal Jeev Phandavai. A jiva has to take birth again and again to reap the fruit of its deeds. Kal has been meeting out this treatment to the jiva since ages together. Sometimes we think as to where our father, mother, uncle or any other near and dear one have gone after death. Then we perform some sort of worship or Havan (ritual) etc. for the peace and solace to the soul of the deceased. But it is not going to pay much because the deceased person reaps the fruit as per his Karmas. We can know in two ways as to where the deceased person has gone. First see what kind of deeds did he do? Did he go to some other woman and took meat or intoxicants? If so, take it for granted he has gone straight way to the hell. On the other hand, if he did noble deeds, didn’t tease others, was honest and a charactered fellow, he will certainly reach heaven. This play of heaven and hell is a very charming one. Due to the fear of hell, man keeps away from evil deeds, whereas due to the attraction of heaven, he gets

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entangled in the net of noble deeds. Now he who keeps away from evil acts is a good person, but due to his getting entangled in the mayaic net of deeds he fails to achieve his real target Salvation. This is because heaven is not our real target. The journey to hell or heaven is short lived. After reaping the fruit of our evil or noble deeds at these places we have to return to this earth. The only difference is that after reaping the fruit in hell, one has again to pass through the cycle of repeated births and deaths whereas after reaping the fruit of noble acts in heaven, one returns to the earth in human form. So it is clear that due to some forgetfulness on our part, we have to take births again. And it is the repeated birth from the womb of the mother that is very painful. It is this thing from which we have to save ourselves. What is the mystery behind our remaining within the limit of heaven even inspite of doing noble deeds. In fact, our target should be that of reaching Amarlok which is the real source of the soul. He who seeks the shelter of real Satguru and serves him in a selfless manner is sure to reach there. The main problem with us is that either we don’t seek the shelter of any guru or seek the shelter of one who is not real. It is our duty to see to it that this human birth doesn’t go waste. ...Next, we can know from the look at the deceased body as to where the Hansa has gone. Ant Kal Jabb Jeev Ka Aavai. Yatha Karam Tabb Dehi Pavai. He says that a jiva after its departure from the world attains the form after rebirth as per its deeds. Which yuni (species) does a Hansa attain after its departure can be known as follows: Haith Dwar Se Pran Nikasha. Narak Khani Mein Pavai Vasa.

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Sahibji says that if, at the time of death, the Pranas (life force) escape through the anus, the jiva goes to hell. The coming out of faeces confirms it. Nabhi Dwar Se Jeev Jabb Jayi. Jalchar Yoni Mein Praktayi. If the pranas escape through the urinary aperture, the jiva attains the yuni of aquatic animals. The coming out of urine confirms it. Mukh dwar se jeev jabb jayi. Ann khani mein vasa payi. If the pranas escape through the mouth, the jiva attains the yuni of Ann Khani (feeder on food grains). Wide open mouth at the time of death confirms it. Shavas dwar te jeev jabb jata. Andaj khani mein praktata. If the pranas escape through nostrils, the jiva attains the yuni of Andaj Khani (that of a bird etc.). The coming out of dirt from the nostrils confirms it. Netar Dwar Se Jeev Jabb Jata. Makkhi Adi Tann Ko Pata. If the pranas escape through eyes, the jiva attains the yuni of a house fly or the like. Wide open eyes at the time of death confirms it. Shravan Dwar Te Jeev Jabb Chala. Prait Deh Paye Tatkala. If the pranas escape through the ears, the jiva at once attains the Prait Yuni (ghosts etc.). Body with a fearful appearance confirms it. Dasham Dwar Se Jeev Jabb Jayi, Swarg Lok Mein Vasa Payi. Raja Hoye Ke Jug Mein Aayi, Bhoge Bhog Bahu Vidhi Bhayi. If the pranas escape through the 10th dwara, the jiva goes to the heaven. It is born again as a king. The peaceful and pleasureful face at the time of death confirms it.

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Rambh Dwar Se Pran Nikasa. Amarlok Mein Paye Vasa. Sahibji finally says that if the pranas escape through the 11th dwara, the Hansa attains salvation and reaches Amarlok from where he has never to return. A feeling as if the deceased will speak or get up any moment confirms it. A jiva who remains at all the times absorbed in lustful activities can’t go anywhere even if he desires so. Jahan Asha Tahan Vasa Hoyi. At the last moment of life a jiva goes where his desires take him. Lord Krishan also has told Arjun that a jiva reaches as per his desire at the last moment. Arjun said, “It is good. At the time of death I shall desire to become God Inder and shall become the same.” Krishanji said, “No, it won’t happen like that. This is because new desires won’t appear at the last moment. At that time your mind will reach where it is now and you will reach at that very place. If, at present, your Munn is engaged in lustful activities, it will remain so at the last moment as well. If you want to become Inder, you will have to nurture such a desire right from this moment.” I am telling you about Amarlok again and again so that you may nurture the desire to reach there at any cost. Don’t feel yourself entangled in the net of Karmas. You become free from this net the moment you are blessed with Naam. All your previous karmas have been destroyed but with a warning not to do any wrong act again. Remember! There is no place for wrong acts in the field of worship. So you are asked to follow the teachings and principles of speaking the truth; avoid eating meat and taking intoxicants; to have a noble character; to keep away from acts of gambling and theft and to live on right type of earning. If you violate these principles, you would suffer. If your violations cross the reasonable limit, you

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will have to keep in mind the understanding that Sahibji and Kal Niranjan had entered into. When Sahibji was on his way to this mortal world, Niranjan stopped him on the way and asked as to where he was going. Sahibji said, “You have entangled all the Hansas in the net of Karmas (deeds). I’ll make them free and will take them back to Amarlok.” Niranjan said, “You can’t take the Hansas.” Sahibji said, “I possess a powerful Naam. You won’t be able to do any harm to the Hansas now.” Sahibji had a lengthy dialogue with Niranjan. When the latter began to lose reason, he assumed the form of a huge elephant and attacked Sahibji. Gyani Purush Shabad Kiyo Jari, Pakad Soond Dant Gahi Mora. Mareou Shabad Panv Per Peli. Tore Soond Samuder Gahi Meli. Purush Roop Tabhin Pun Dhara. Jaun Roop Sakal Autara. Sahibji says that at that time he assumed his original form (that of Param Purush), caught hold of his trunk and threw him into the sea. Then Niranjan bowed and begged his pardon and said, “I didn’t recognize you. You are yourself is the Supreme Lord. You can now go to the world but before doing so, listen to my humble request. If you take all the jivas to Amarlok, who will I rule over.” Suno Gusayin Binti Mori. Naam Paye Karai Kachhu Auri. Gyan Kathai Antt Chit Vasa. Avagaman Ki Rakhon Asa. Moreover, tell me whether those who do evil deeds after being blessed with your Naam and have devotion towards some other one as well, will also get liberated. Suno Niranjan Bachan Hamara. Nahin Satt Voh Jeev Tumhara. Then Sahibji said to Niranjan, “No, you can take them with you.”

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So you should follow the teachings with full devotion. I have told you to do meditation if you can, and if you can’t do so, it hardly matters. But follow the teachings under all circumstances. III

7. An Egotist Reaps Bitter Fruit
Charan Dass Yahun Kahat Hai, Suniyo Sant Sujan. Mukti Mool Adhinta, Narak Mool Abhiman. —Charan Dass Ji Charan Dassji says to the sages, “The only way to salvation lies in the shelter of Sants while ego is the evil force that drives one to the hell.” Abhiman Bahar Bado, Bharmat Phirat Ujad. Sahjo Nanhi Bakri, Pyar Karai Sansar. —Sahjo Bayi Sahjo Bayi says that a lion, due to its being egotist, has to wander in uninhabited places. None goes to it. On the other hand, all love the goat that remains like a small creature. Abhimani Chad Kari Girey, Gye Vasna Mahin. Chaurasi Bharmat Bhaye, Kabhin Niksain Nahin. —Charan Dass Ji Charan Dassji says that an egotist, however high he may go, has to fall down. He remains drowned in ignorance and thus has to wander in the cycle of repeated births and deaths with no way out. Deep Ko Jhola Pawan Hai, Ner Ko Jhola Nari. Gyani Jhola Garab Hai, Kahain Kabir Pukar. —Kabir Sahib Sahibji tells the learned and the enlightened ones that just as it is the air that extinguishes the fire, it is the woman

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that makes man lose his high position and it is the ego that brings ruin to an enlightened soul. Tadd Abhiman Na Keejiye, Kahain Kabir Samujhaye. Ja Sir Ahan Ju Sanchre, Padai Chaurasi Jaye. —Kabir Sahib Sahibji tells us never to boast of any thing because an egotist has to remain entangled in the cycle of 84 lakh yunis (living forms). Neech Neech Sabb Ter Gaye, Sant Charan Lau Leen. Jathin Ke Abhiman Mein, Doobe Bahut Kuleen. —Kabir Sahib After seeking the shelter of the Sants, the low castes with no ego about their caste, got liberated while those with ego about their high caste got drowned in the ocean of repeated births and deaths.

8. Death Keeps No Calandar
Man thinks he is still breating and is alive. But there is no guarantee as to when he will stop breathing. Every one of us is standing in a queue and waiting for his turn to meet death which is drawing near every moment. With a slow pace childhood, youth, middle age, old age come and go. We are wonder struck as to how all this happened in such a short time. We see a flower bloom before our very eyes but soon it will fade away when plucked. All of us seem to have imprisoned our selves in different cages of caste, colour, wealth, name, fame and the like. Many Gurus are also imprisoned in their own cages of religion. We seem to have lost our reasoning power and are repeating all that we did in our previous births. Hazaar Tarha Takhayul, Ne Karvtein Badli, Qafas Qafas Hi Raha, Phir Bhi Aashiyan Na Hua.

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A prison is after all a prison. It can’t be called as home. Man has suffered in the prison of 84 lakh ‘Yonies’. He hasn’t been able to escape the cycle of births and deaths. Many a time he has considered himself as immortal. Even in this human birth man has been trying to forget the reality of death. And it is sad, indeed, to note that there is no pleasure in this life. A poor man wants to become rich whereas a rich man always feels that inspite of having so much wealth and huge material possessions, he lives a life full of worries. He can’t have a sound sleep like that of a poorman and can’t even eat to his fill like poor man does. A poor man desires to have a rich food like that of a richman. None of them has the peace of mind for one reason or the other. Employees with lower rank envy the facilities being availed of by the highly placed employees, whereas the high ranking employees envy the care free life of employees with lower ranks. None seems to be satisfied with what he has. Man is wasting the precious moments of his life in satisfying his ever insatiable desires. Jo Din Aavhi, So Din Javhi. Youth is the time when one has plentiful of energy and is able to perform even great difficult jobs. This energy gets reduced in old age. This is an established fact. It does not seem easy to worship God even. It is up to man to make use of this life to do bad or noble deeds. Energy can be utilised in one direction only. These words of Ravi Dass ji have an element of great wisdom inherent in them. Every passing day reduces our life span in a silent and gradual manner. This life has some limits. It is wise for man to make use of this life in attaining salvation that is the ultimate aim of life in this universe. Karna Kooch Rahna Chir Nahin.

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Every one of us has to leave this world one day or the other. All our material possessions will remain here after our departure. This is not our real home. After the night stay, every one has to leave in the morning. It is not good to waste this precious life in ideal and material pursuits.This universe is like an inn. It is good for us to make good use of it before our departure. There is no sense in wasting time on decorating this inn where we are not going to have a permanent stay. Our body is not only a collection of muscles, bones and blood alone. There are vast and huge powers hidden in its interior. It is the time for us to realise these hidden powers and make our life purposeful. Time is moving fast. Death can come any time. Repeating the same task day after day is going to serve no useful purpose. We shall have to shun our laziness and awake before the evening of our life approaches. The sooner we realise this fact the better it will be for us. Sant Ravi Dass ji has rightly said in this context— Sang chalat Hain Hum Bhi Chalna. On seeing a dead body being carried to the cremation ground, remember that the same is going to happen with you sooner or later. Even after seeing thousands of men dying, man remains under the wrong notion that it is others who have to die. But this type of thinking is not correct. Those who have died had similar feelings about those who died before them. When the time for our departure from this life comes, others will take us to the cremation ground and will simply say that the poor fellow has died. Every death is, infact, a reminder to us about this inevitable reality of life. The flowers and leaves that have faded away are also a good reminder to us of the inevitability of death.

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To bring a revolution in our thinking, we shall have to behave as if every passing day were the lasting day of our life. The new thinking thus developed in us will goad us to trun our attention to the realization of our ultimate goal of life without furthur wastage of our precious time. We shall at once begin our search for a true Satguru who can help us in the realization if our goal —the attainment of salvation. ‘Dur Gaban Sir Uper Marna We may think of spending our life as per routine, but the sword of death will always remain hanging on our head. However, hard one may run, one can’t escape death. ‘Keya Tu Soya Jag Ayana.’ It is essential to arise from this deep slumber. But some other fellow is needed to awake us from our deep slumber. And this task can be performed only by such a Sant who himself is awake and knows the real path. Such a Sant is called as satguru. The Sants descend on this earth only to awake us from our deep slumber. They do so by organising Satsangs at different places including our homes as well. Our unreal materialistic pursuits prevent us from understanding the reality. We begin to worry as to what will happen to all our worldly possessions amassed through years of hard labour. We forget that within moments all this will be snactched by the cruel jaws of death. “Akh Pharkan Ko Vahel Nahin, Mukh Mein Rahe Grass. Dur Lanat Hai Sudharya, Je Hun Vi Karen Vsah.” ‘Tein Jeevan Jug Such Kari Jana.’ Only one who is awake can know the truth of life. This world is not real one. It is only a gate to the real world. This body is only the medium through which we can carry on our march to the real world. We are ignorant of the fact that our every breath contains the seeds of revolution.

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Shvas Shvas Mein Nam Le, Koyi Shavas Vritha Na Jaye. Na Jane Kis Shvas Mein, Aavan Hoye Na Hoye. It is the inhale and exhale of breath that accounts for our life. But breath has no connection with the body. Our tenth dwara is the last phase of Yog Sadhna. Whereas the Sant Matt transcends this phase. A Satguru showers his blessings on those who offer complete surrender before him. He helps such devotees in awakning from their deep stumber that is responsible for wasting their precious moments of life. But this deep slumber does not mean sleeping at night which is concerned with bodily activity. Deep slumber from spiritual point of veiw means, remaining ignorant, about one’s real purpose of life. We have to understand as to who resides inside our body without being connected in anyway with it. ‘Jini Diya So Rizku Unbrave’ Life is not meant to be wasted away in earning livelihood and in collecting material possessions only. No doubt, they have their own inportance in this material world, but they can’t help us in realising our inner self. The inner world is altogether different from the outer World and it is the real World. ‘Sabb Ghat Bhitri Haat Chlave.’ The process of inhaling and exhaling is going on in every living being. There is need to recognise the significance of ‘breath’ that we inhale and exhale and that is the very source of our life. Day after day change of taste has become the normal routine with us. Those who don’t feel satisfied with their life partners, begin to take interest in others. Those who get tired of living in a particular house, begin to think of changing it and so on. But we must not forget that this wrong habit is bound to make us wander birth after birth. Moreover, there is no guarantee of being

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reborn as a human being. So don’t waste your time in giving the right direction to your thoughts. Seek the shelter of a true Satguru and make your life purposeful. ‘Kari Bandgi Chhad Mein Mera.’ There is ia great secret in these words. Shun your ego and seek the shelter of Sahib ji. See His glimpse every where. It will make you dearer to Him and will bring you nearer to Him. ‘Hirde Naam Samhar Sawera.’ Simply reading of books can’t help us in knowing the secrets of Brahmand and Lokas beyond it. Books can’t help us in realising the secrets of soul. Every one of us knows the technique to realise it. Reciting of the Holy Naam is the only key to it. ‘Sabhi Ki Gathri Lal Hai, Koyi Nehin Kangal.’ All of us have the ray that can take us to its very source. All that is needed is to awaken our hidden powers. The holy Sants call the key that can help us in opening the lock of the treasure house by the name of ‘Naam’. Ascending on this ladder of Naam, man can come to know of his final abode-the Amarlok. So it is in our interest to safeguard this holy Naam that is our sole companion in this Loka as well as the Loka beyond. But the secret of this holy Naam is best known only to such Sants who have gone beyond the Turiyatit stage. Koti Nam Sansar Mein, Tinte Mukti Na Hoye. Mool Nam Jo Gupt Hai, Jane Birla Koye. Eleventh door is the gateway to it. Only the Satguru whose soul has become one with that of Param Purush knows the secret of this hidden Naam. Remember, there can be no salvation without Naam. Janam Sirabo Panth Na Sanwara, Sanjh Pari Dason Dis Andhisharan. Modes of worship have changed. Some want name and fame, others want worldly possessions, while some seek deliverance from diseases. These are our desires and not

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worship. A true disciple seeks opportunities to do some or other service to Satguru. He says— Apne Haath Se De, Jo Tujhe Dena Hai. Meri Tashhir Na Farma, Mujhe Sayil Na Bana. I have no desire. I am satisfied with what you give me. I need your blessings only so that I may be able to render the service that I am fit for. I don’t have any desire because these always take us away from the real path and make our life purposeless. In the temples, mosques and churches people can be seen begging like beggars. They are simply requesting God to do one or other favour to them. “Kah Ravidas Nadan, Chetas Nahin Duniya Fana Khaney.” This world will perish. Realise this truth and make search for the true path. Some people think that they have become enlightened simply by reading some books, watching T.V, Listening to some cassetts of holy discourse or by going to religious places. They think that there is enough of time yet. There is nothing to worry about for the time being. In this way they waste years after years without paying any heed to those who want them to realise the real goal of their life. Many of them indulge in finding fault with the Satguru over one or other issue. This seems to be a very easy task. They don’t realise that only experience and not the study of books can help them in God realization. The fact is that we are trying to put it off under one pretext or the other and consoling ourselves that God realisation is the subject to be considered in old age. We are under the wrong impression that after seeking the shelter of a Satguru at an early age, We won’t be able to enjoy the material world like others. The fact is that the worldly pleasures are short lived while the Atmic pleasures are of permanant nature.

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The worldly pleasures are, in fact, like a trap of death. One who is caught in this net of short lived pleasures, that are nothing but the Mayajal of kal Niranjan, finds it difficult to get out of them unless one awakens him and pulls him out. Decorating the body and caring for it alone is not going to serve the purpose. This is nothing but an act of starveing the soul. The emptiness of our inner world can’t be filled up by wealth or other material possessions that we may have amassed after years of hard labour. Your state is infact, like a fish out of water. Going back to water is the only solution. The only remedy that can help in filling up this emptiness is the union with Paramatma and for this union to take place the only condition is to awaken from our sound sleep. If we fail to do so, we shall have to face sufferings in this world as well as in the world beyond it. Bujha De Ai Hawaye-Tund, Madfan Ke Chiragon Ko. Syah Basti Mein Yeh Ek, Badnuma Dhabba Lagatey Hain. Murattab Kar Geya Ik Ishaq, Ka Kanun Duniya Mein. Woh Dewaney Hain, Jo Majnu Ko Deewana Batate Hain. Usi Mahfal Se Rota Hua, Aaya Hun ‘Aasi’. Isharon Mein Jahan, Ladhon Mukaddar Badley Jatey Hain. These lamps stain this world of darkness. The people feel sad when some Sant tries to awaken them from the laziness they have fallen in. They seem to have been accustomed to spend their life in the darkness of ignorance. They need the burning lamp after their death only. This is because they think they can do without it in their life time. The Sants want to tell us that it is not wise

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to come to this world in tears and leave in tears. Instead, one should leave this world smiling. Ounche Mandir Sapi Rasoi, Ek Dhari Puni Rahan na Hoyi. This body contains dirt and filth. It is made of bones, blood, muscles and various other components. Even if we erect high and beautiful temples, make all sorts of delicious foods and indulge in such like activities, we won’t be able to achieve the real spiritual wisdom that can help us in God realization. A blow of death is enough to ruin all this. Kal is very powerful. He won’t allow anyone to stay for even a day more. This body is like a bundle of straw that will soon burn leaving behind ash. So without wasting time any more, we should make earnest attempts to realise God. “Bhai Bandhru Kutumbh Sahera, Oyi Bhi Lagey Kadu Sawera.” Not even members of family, friends and relatives will accompany us at the time of our departure from this world. This body is taken to the cremation ground or grave yard for final rites. “Ghar Ki Nari Urhi Tann lagi, Uh Taan Bhut-Bhut Kar Bhagi.” Even your wife who was never tired of hugging you and your dead body, If you appear before her after your death, she will fear you. People desplay of affection here is limited to body only. We don’t try to recognize the real friend that resides inside us. “Kah RaviDass Sabb Jug Lutao, Hum Taan Ek Ram Kahi Chhutya. All have been cheated and robbed by the unreal mayajal of kal Niranjan with its various manifestations. Ravi Dass ji says that by reciting the holy ‘Naam’, he has been able to free himself from this Mayajal of kal Niranjan.

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It is the self surrender that can help us in freeing ourselves from this Mayajal. It is up to us to suffer again and again, birth after birth or to get salvation from all sorrows and sufferings of this Mayajal. Hari Sa Hira Chhadi Ke, Karon Aan Ki Aas. Te Naar Jampuri Jahinge, Satt Bhashe Redas. ‘Nanak Dukhiya Sabb Sansar.’ Tann Dhar Sukhiya Koi Na Dekha, Jo Dekha So Dukhiya. Jogi Dukhiya Jangam Dukhiya, Tapsi Ko Dukh Doona. In this Brahmand, every joy is followed by some or other sorrow. The jivas heve been suffering untold miseries in this Mayajal of kal Niranjan since ages. There are sorrows, sufferings and darkness every where. The jivas have lost themselves so much in this Mayajal that they have completely forgotten Param Purush—the only source of parmanant bliss and eternal joys. This ignorance is the root cause of all the troubles of jivas. The fish in pain can get comfort when it returns to its source (water) and the separated father and son can end their sufferings and sorrows when they reunite with Param Purush. There is no other remedy for it. This Humsn body is not easy to acquire. We have to pay a heavy price for it. Even the gods aspire to attain it. Many mysterious powers are hidden inside it. It is the only gateway to salvation. It offers us a golden opportunity to free ourselves from the Mayajal of Kal Niranjan. (To receive Naam from the Satguru this Gross Body is needed) In fact, man has the needed wings to free himself from the cage in which he has been trapped but unluckily he has forgotten that he can do so. Ki Sabb Gathri Lal Hai, Koyi Nehin Kangal.

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Every human body-big or small, has the vast hidden powers. But it is the strong power of Mind that doesn’t allow human beings to realise this fact and tap those hidden powers. It is very strange to note that the soul begins to consider itself as a part of body and even becomes subordinate to it. It remains ignorant of its own vast powers. It is almost impossible for man to awaken form his deep slumber. A man who himself is fast asleep can’t awake another one who is also fast asleep. It is only the awakened person who can be expected to awaken a person who is fast asleep. Such a man who can whisper the holy Naam into our ears and can enable us to realise the mysterious powers inherent in us is called as Satguru. By the grace of a Satguru, a man loses his sorrows and sufferings. Every mement of life is precious. So before it is too late, we should try to seek the shelter of a Satguru who has the power to unlock the closed door with a special key Naam. Shvas Shvas Mein nam Le, Koyi Shvas Vritha Na Jaye. Na Jane Kis Shwas Mein, Aavan Hoye Na Hoye. Death is inevitable. None can stop it. Moreover, it keeps no calander. So before we breath our last, we should seek the shelter of some real Satguru take us to Amarlok—our true destination. Ya Duniya Do Roz Ki, Mat Ker Yaso Hait. Guru Charnan Chit Layiye, Jo Puran Sukh Hait. The worldy joys are short lived. So one should not indulge too much in material pursuits. Keep your concenrtation at the holy feet of your Satguru if you want to realise God & attain permanent bliss. *****-****

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9. It has nothing to do with any written work
The search after truth can proceed through two ways— one through thoughts and views and the other through experience. But the way of thoughts and views doesn’t lead one to the desired destination. Those who follow it, go astray and see nothing but falsehood. This is because thoughts and views of a person have some definite limits. Moreover, these are not always stable and trust worthy. While the experience is based on the solid foundation of truth. The path of thoughts and views is not sound because we have often to accept the thoughts and views of others as a basis for proceeding further. These are not the outcome of our insight. One the contrary, experience is the outcome of our insight. One can have a vision of the sun of truth where even the words don’t exist. Ladders of wisdom and thoughts can’t help us reach there. All the experiences that man gathers are usually related to the outer world. This is because our senses can know only that which exists outside. These senses can’t reach our inner depths. So our thoughts and wisdom are not in a position to reach the awareness that lies in our interior. But it is a fact that the waves of this awareness give birth to our thoughts that can help us in solving the riddles of the universe and in making advancement in the field of science. The activity of our thoughts is limited to this extent only and is clearly related to the outside world. If a blind man spends all his life thinking about light, he will never be able to see it unless his eyes are opened. This is because it is our eyes alone that help us in seeing

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light. Our thouhts have nothing to do with seeing. And for ‘seeing’ our inner awakened eyes alone can be helpful. This is possible only when some real Satguru gives the means and leads. Our external eyes help us to see all that is around us whereas a true Satguru gives us the eyes that are needed to have a vision of truth. Sitting in meditation and reciting the holy Naam purifies our interior of the five dangerous and evil vices, Kama (desire), Krodha (anger), Lobha (greed), Moha (attachment), and Ahankar (Ego). Normally, it is these evil forces that keep us wandering in a helpless manner from one place to other for ages together. These forces are, in fact, the manifestations of Mind that is all bent to keep our soul entangled. But he who puts shakles in his own feet can also break these if he so desires. Where Satya Purush gave vast powers to Kal Niranjan, he also sent the Satgurus to protect the Jivatma from his cruelties. A disciple can achieve salvation simply by remembring the Satguru at all times. It is the recitation of holy Naam that sets the process of awakening of dormant forces inside us. For achieving the blessings of a Satguru it is necessary to remain loyal to him and obey his dictates. At the very time of blessing a devotee with the holy Naam, the Satguru arms him with an invisible power that keeps him in an awakened state. It is also important to note that a devotee has to keep his heart pure and free from evil thoughts. Those who follow the dictates of a Satguru with complete devotion and faith, begin to find within themselves a sort of awakening that they never dreamed of. It appears to them as if their inner eyes that were closed so far have opened. This is nothing short of a revolution in the life of a devotee. He is able to know his trueself. Truth and reality begin to dawn on him. He frees him self from the

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powerful grip of Munn and Maya and his soul retruns to Amarlok, its final abode. We can’t call ourselves alive in the real sense unless we know the reality of life. And the reality of life can be known only when we seek the shelter of some real Satguru. There is need to sweep our heart and to keep it free from thoughts of others if we want to seat Satguru there. State of nothingness (Shunya) is a pre-condition. The secret of spiritual gains lies in the fact that a pit has the capacity to receive and get filled up while the tops have no space to receive. The sermons of Ashtavakara changed the very life of King Janak who got all he needed even before putting his 2nd foot in the stirrup. Ashtavakara was sitting near by. In this way three days passed. There was a great anxiety in the palace about the absence of king Janak from the palace. Some ministers went in search of the king. They reached the jungle and saw him standing with one foot in the stirrup and Astavakra sitting near by. Both of them were silent and calm. One of the ministers said to the king, “Maharaj! Three days have passed. The administration is not being run properly. We are facing hardships. We request you to return to the capital.” At this, king Janak said —who has to go now? I have now no control over my mind and body. I have surrendered it before the Satguru. Now I shall do what he dictates. Ashtavakara understood that he had achieved complete knowledge of the soul and had broken all the bondage with a single jerk. So he asked him to go to the capital and run the government. This tells us that knowledge of the soul is not some particular process. It is a sort of incidence or event which can occur at any time and at any place provided one is fully prepared to receive it. Unlike different formalities and processes attached to other modes of worship, sant Matt talks of complete self surrender. According to it,

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there is no need to make a search for the soul, which is in the grip of Munn. All that is needed is to awaken it from the deep slumber into which it has gone. There is no need to do any other activity for this purpose as it will create a hurdle instead of proving helpful. Remaining in a state of emptiness and nothingness is the only way to get filled. We have to make a room for the Satguru who is, in fact, the Satya Purush in human form. Ashtavakara had complete authority on the knowledge of three lokas and king Janak had the capacity to receive this kno1wledge like a true disciple. But to go beyond the three lokas, there is need for a real Satguru who can take us to Amarlok. *****-*****

10. Wise quotes from Ashtavakara Gita
Even Inder Dev and Yogis are sad
Tunn Dhar Sukhiya Koyi na Dekha, Jo Dekha So Dukhiya Jogi Dukhiya Jangam Dukhiya, Tapsi Ko Dukh Duna. Both—the ignorant as well as the learned perform one or other activity but the ignorant fellow because of his desire to reap the fruit of his activity remains affected by the gain-loss, pleasure-pain and the like. Such a person, even before performing any activity, calculates the fruit he can reap from such an activity. On the basis of the fruit to be reaped he makes future plans for buying the material possessions and other luxurious articles that can make his life pleasant and beautiful. But his failure to make his dreams come true makes him sad and sorrowful like Sheikh Chilly. Actually, it is not the material objects but the desires that make his life miserable.

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Again, it is because of these desires alone that even the God Inder remains sad. He is afraid lest anyone should snatch his throne. That is why he begins to hatch a conspiracy to save his throne, whenever he finds someone absorbed in the worship of God with utmost devotion. These very desires have made the other gods as well sad and uncomfortable. They can always be seen approaching Lord Vishnu or Lord Shiva for their safety whenever they find themselves in some trouble. And this is the greatest obstacle that prevents these Gods from attaining the real treasure of eternal joys and pleasures. No doubt, all of them too seem to be entangled in the mayajal of Kal Niranjan. All continue to wander in the three lokas. There is nothing like that in the fourth loka. Poor is not he who has no comforts of worldly life, but it is he who has desires for more and more. Kal Purush keeps the soul in its grip with the help of the charm of desires. The solution to free the soul from this grip is the shelter of a Satguru. Antakaran Plays double role. When it has its attachment with the body, Mind, senses etc, it becomes a partner of the sins or virtues, but when it is in its pure state, it begins to realise the soul. In this state it no longer remains a partner of the sins and virtues. The feeling of sin or virtue is in the mental level only and shows its effet due to ego. But when the consciousness becomes pure, the ego disappears. So king Janak says that these sins and virtues can’t even touch the Antaratma of a person who has attained spiritual heights. This is just like the sky that remains ever untouched by the clouds that overcast it. Such a person even while living in this world and performing activities like other normal beings remains in the state of rare inner pleasures unheard of by others. Pura Satguru na Mila, Suni Adhuri Seekh. Swang Jaati Ka Pahan Ke, Ghar Ghar Mange Bhikh.

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Often the ignorant persons while expressing their views about some learned person paint him in the colours of their own choice. They describe him as a person who often remains on fast, eats less, looks like a deseased person, remains half clad and the like. If a monkey is asked to make a painting of God, he will make it like a monkey and not like a man. King Janak has been able to give a true description of it because of his spiritual wisdom alone. Simply wearing clothes like that of a sanyasi with no real spiritual knowledge from a real Satguru, can’t help one in becoming a true Sanyasi. Jo Kuchh Huwa Su Tera Bhana. Jo Iv Bujhe Soo Sahji Sabhana. A truly learned man does all his activities in a normal way. He doesn’t bother about the reward or fruit. He is free from ego, mental stress etc. on the contrary, every activity done by an ignorant person has the glimpse of ego. He is always under some or other stress and thinks that it is he who is performing the activity. He is also under the wrong impression that without him many activities will remain unperformed. Unlike him the true learned person thinks that it is God who is controlling the activities of the universe and that the whole of universe is running under some definite principles. Such a person in free from any sort of ego. King Janak says that the activities done by a learned person can in no way be campared with that of an ignorant fellow. There is a wide difference in the views of both because both look at the world from different angles. While an ignorant person weeps as long as he lives, a Gyanni faces even the death smilingly. While an ignorant remains sad and sorrowful even after having all the material wealth, As a Gyanni inspite of having limited material possessions remains happy and cheerful. Just as the darkness of a place can be removed by burning a lamp,

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the ego of an ignorant person can be destroyed by giving a true spiritual knowledge. Man often thinks that the satisfaction of his physical needs is a source of joy for him. But these short lived joys fail to provide him relief from sorrows and sufferings. But strange to say, he seldom tries to make earnest attempts to turn his short lived joys into enternal and permanent ones. But the learned person finds no attraction for these base and short lived physical pleasures. Wealth, friends etc. are nothing but the sources which help man to satisfy his physical needs. These appear useful and important as long as there is lust for them. This life for common masses seems to be nothing but the satisfaction of this physical lust. Man continues his race in pursuit of all this till he meets his death. This lust doesn’t die out even after many births. This is, in fact, an unreal race where one experiences a sort of emptiness even after some visible gains. After trying hard king Janak was able to control this physical lust. He says that he has reached a state of emptiness (shunya) where not only wealth, friends, physical desires but also shastras and knowledge as well have become meaningless for him. All these are meant for the satisfaction of body and not soul. He has now freed his soul from the grip of these evil forces and finds himself in a state of permanant peace. Haman Hai Ishak Mastana, Haman Ko Hoshiyari keya. Hamara Yar Hai Hum Mein, Haman Ko Bekrari keya. The basis for the whole of creation is nothing but a life giving element. All the forms of life are really its own forms. There is nothing different from it. The same life giving element, called as soul, is present in all living beings. This soul in the company of body senses etc. is Jiva. There is a close and deep relation between this

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Jiva and Paramatma. A true Satguru gives this knowledge to his devotees. King janak says that there is no permanant peace to be found in this universe. It is a mayajal where, one has to take birth again and again. The eternal peace is to be found in the fourth loka alone. Even the mahatmas and religious preachers themselves keep wandering in these three lokas. It is the true Satgurus alone who help Jiva to achieve salvation. The soul lies in ignorance There are defferent types of sects, panths and different modes of worshipping God. But reality is not to be found in any of these. Truth is one and those who attain it, form a different sect. Wisdom and reasoning can’t help us to prove anything in the line of spiritualism. Shastras and religious books can’t serve the purpose. Could they do so, there wouldn’t have been so many sects. In fact, truth is far away from the limits of all the sects, panths, principles and other prevalent measures. It is to be found in the inner self of Jivas. To achieve and realise it, is the real knowledge. Different kinds of sects and panths are a great hindrance to the achievement and realisation of truth. These can’t provide peace and eternal joy to the devotees. Only he who rises about these can realise the ultimate reality and real peace. Not Ishwar But parameshwar Is The Prime Element After self realisation of the ultimate reality, King Janak came to know that the soul itself is the basic element from which the whole universe was created. After its destruction another new universe will come into existence. This process will go on like this. Some religions say that it is God who crteated the universe. He is the only power to do so. But scientist doesn't accept this view. If God has

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created the universe, where from did the sorrows and sufferings come? No religion has given some scientific answer to this question. But this explanation of the creation of the universe is very much scientific. The scientists will have to agree to this view some day or the other. The scientists do think that energy never gets destroyed. It only changes its form. King Janak has also said the same thing. A pitcher on breaking changes back into the earth of which it is made. Only sea remains in its original form when the rising waves die out while the gold ornaments change back into gold when melted. Every thing changes back into its original components or form. It was king Janak’s experience in this regard that enabled him to give a scientific explanation to this complex phenomenon. It was a path of innumerable births Ashtavakara Gita is the main Granth of Indian spiritualism of the Tretayuga. Here Satguru has been accorded a highest status. Many modes of worship like knowledge, devotion, Yog, prayer, meditation etc. have developed in India from time to time. In other religions different ways are adopted but Ashtavakara makes a direct hit at ignorance. He doesn’t consider any mode like Karma, Mantra, Yantar, Tantar, Hathyog etc. are necessary. All of these take one away from the real goal. These make our ego more powerful which in its turn create obstacles in the path of spiritual knowledge. No doubt, he who adopts these in his life looks like a religious man but he can’t achieve anything from these superfluous activities. It is useless to make a direct attempt to remove darkness as it has no existence. To remove it, one has to light a lamp. But the people instead of removing the darkness of ignorance by lighting a lamp are adopting all sorts of unreal and unscientific techniques to remove this darkness directly. Such an act is not only useless but

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unwise as well. Soul has not gone any where. It is in bondage of Mind. Kal Purush has kept it in his grip. It has forgotten its real abode. It has also forgotten how and under what circumstances it got separated from Pram Purush and reached this Brahmand. To awaken means to remember and to know the place where from the soul came. Out of ignorance the soul has forgotten its realself. All this darkness of ignorance will disappear the moment the soul achieves awakening. This will enable man to realise his real identity. All the wrong acts like theft, rape, killings and the fear from death etc. are all due to ignorance. If you succeed in removing this ignorance, you shall be able to realise your trueself. After this, you shall have to laugh over yourself for having done so many wrong acts and for having spent a life like coward and ignorant persons. This granth of Ashtavakara is different from that of the predictions of astrologers, stories of puranas and prayers mentioned in vedas. It has a scientific base and creats an awakening inside man. That is why it is considered as a great Granth not only of India but in the world as well. The message and philosophy of Ashtavakara couldn’t become popular among the common people because to understand it one needs great intellect and wisdom. All the puzzles and complexities automatically disappear when a person realises that he is a pure awakened soul and not a mere Body or mind. In the Gita of Lord Krishna we find that a due place has been given to worship and karma. But the main stress has been laid on karma. It contains a message for the welfare of not India but of the world as well. Arjuna felt a great difficulty to understand the live message of Gita when it was being delivered to him by Lord Krishna himself in the field of Kurukashetar. He again and again stopped Lord Krishna to clear his doubts. Lord Krishna tried to clear all

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the doubts of Arjuna but in vain. Arjuna couldn’t be motivated to flight against his own relatives. At last, Lord Krishna had to advise him like a Guru. When even this couldn’t produce the desired result, Lord Krishna showed him his ‘Virat Roop’. After this Arjuna made a complete surrender. Lord Krishna told him many techniques as well. But in Ashtavakara Gita, there is a mention of only one technique that is rare and perfectly scientific. Such a discource in the spiritual world had not been made earlier. To say something about such a treasure of spiritualism is just like showing a lamp to the sun. It is not meant for understanding but for digesting and driving strength. Trying to understand it is just like measuring the sea with a spoon. A lust for the satisfaction of the physical desires keeps us entangled in the cycl of births and deaths. Sants don’t take the heaven even as the highest place and position because there is still some or other type of bondage exists. Above this is the position of salvation. In this position one move far away from the bondage of Munn and Maya. A jiva who is already in the bondage of Munn and Maya can’t obtain this highest position by his personal efforts. For this he has to take the shelter of a true Satguru. Ashtavakara Gita racognises this fact. Body is made of solid material like the universe. It is visible but the soul inside that is not made of these material components remains invisible. Man fails to know anything about it because he has no experience regarding the same. Kal Purush cantrols the soul with the help of Mind. All that is happening in this universe is due to the ignorance of true spiritual knowledge. But the holy Sants help Jivas pull out of the bondage of Munn and Maya and achieve salvation. Ashtavakara has earned a great name in the spiritual world. He is considered as Shiromani among the learned ones. In the very young age he had achieved spiritual

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knowledge. He had eight bends in his body. It is said that while in the womb of his mother, he had stopped his father from performing pooja according to the vadic rituals. He had told his father that knowledge doesn’t lie in shastras but within the human body. Shastras are only a collection of words. Hearing this, the ego of his father was aroused. He thought that even before his birth, his son was giving him a piece of advice. He had no real spiritual knowledge. All that he had was a bookish knowledge of shastras. He hurled a curse (Shap) on his son. He said that he will be born with eight bends in his body. It happened so. That is why he was named as Ashtavakra. Reasoning and wisdom can’t understand as to how Astavakra was able to give sermons to his father from the very womb of his mother. It can be understood through spiritualism alone. A seed lying in the ground has the potentiality to give birth to a huge tree with branches, stem, leaves etc. though we can’t see all this. Even if we break the seed into pieces we can’t have the glimpse of the tree inherent in it. Even the scientists can’t show it to us. One who has seen only the tree and not the seed, can never think and say that the small seed is responsible for giving birth to such a big tree. In the same manner the small baby in the womb of its mother hides in it the complete identity and personality of a full grown individual. Nothing new can be added afterwards. Astavakra didn’t receive his knowledge about spiritualism from pandits, books or society. Instead, he was born alongwith complete knowledge about soul and spititualism. Another story connected with Astavakra is that once king Janak organised a grand Sammelan for shasterarth on Tattav Geyan (Prime Truth). All the great pandits and intellectuals were invited to participate in it. While the discussion was still going on, Astavakra received the news that his father had gained victory over all others

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except one who seemed to have an edge in the still ongoing discussion. It may be mentioned that the winner was to be honoured with one thousand cows with horns decorated with gold. On receiving the news, Astavakra also reached there. The sammelan was of pandits alone. None of them seemed to have any spiritual knowledge. On seeing the bends in Astavakra’s body, the pandits gave a heartry laugh. Astavakra also laughed at them. King Janak said that he understood why these pandits had laughed at him (Astavakra) but he couldn’t understand as to what made him laugh. Astavakra replied that he laughted to see that these shoemakers were giving their judgement in the sammelan about what truth stands for. This twelve years old boy had descrebed these pandits as shoemakers. All were stunned to hear this. The boy seemed to have a great self confidence. Before the situation could take an ugly turn, Raja Janak asked him why he had used such a language for these pandits. Astavakra said—The reason is very simple. These fellows laughed at my skin-body that has some bends. They seem to be expert in making a judgement of skins. Just as a round or long temple doesn’t make the sky look so because it is in no way connected to it, the soul also is in no way connected to the body and has a separated identity like the sky. It can in no way have any bend the body may have. Oh King! it is the ignorant alone who judge a person from his skin, while it is the spiritual enlightened ones who look at the soul. Kind Janak was greatly influenced with the views of Astavakra. He fell at his feet and prated him to come to his palace for delivering sermons the next day. On the arrival of Astavakra, King Janak seated him on a high platform and sat at his holy feet. This discourse between King Janak and Astavakra is collected in the form of a book called as Astavakra Gita. There is another story associated with Astavakra. It is said that king Janak had studied many shastras to know

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about self realization. In one of these shastras it was mentioned that it is very easy to have self realisation and that one needn’t labour hard for it. King Janak wanted to test the truth of it. He had a scientific nature and believed only that what could be proved. He invited all the wise and learned men of the country and asked them to prove the truth of this statement or remove it from the shastras. All of these men had bookish knowledge alone and were devoid of any spiritual knowledge. As such, they failed to prove the truth of this statement. They simply said that they were only pandits by profession. It is said that King Janak ordered to put all of them in jail. On hearing this, Astavakra accepted the challange and himself went to king Janak and said—There is every element of truth in this statement. I can prove it. You release all these learned men from jail and accompany me on a horse. Kind Janak released all these men, rode on a horse and went along with Astavakra. On reaching a lonely place he asked king Janak to stop the horse and put one foot in the stirrup. After king Janak did so, Astavakra asked the king what he had studied in shastras. King Janak narrated the same. Astavakra told him that it was true but asked him what more he had studied. King Janak replied that one must be fully prepared from within for that purpose. And at this, Astavakra said—Have you fulfilled this condition? If you have not done so, you can’t expect to achieve the knowledge of soul. King Janak was startled, but he had a great desire to achieve the knowledge of soul and wanted to do so at any costs. Like a scientist he wanted to see the truth of the Godly knowledge. When he had sought such a Satguru, he didn’t want to lose the opportunity. To deserve such knowledge one has to free himself from all the worldly knowledge and ego and has to offer complete surrender. It takes time to free oneself from these but it certainly doesn’t take any

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time to achieve the knowledge of soul. King Janak offered complete surrender before Astavakra and said—I surrender this body, wealth, Munn, wisdom, ego etc, before you. You can deal with them as you like. This surrender put Janak in the state of nothingness (Shunya). Finding Janak fully prepared for the needed knowledge, Astavakra gave all his spiritual knowledge to him. At first his interior was filled and there was no space for new knowledge, but once it became empty it received all that he desired. Study of holy books The birth of Astavakra Gita takes place with the three questions asked by the king Janak. The questions are : How to achieve knowledge? How to achieve salvation? How to remain unattached? The central theme of the entire spiritualism lies in these three questions. Nonattachment is the first step in this regard. It provides the knowledge of the soul and it is this knowledge that can help one in achieving salvation. Astavakra gave the satisfactory answer to all the questions in just three steps. Janak received the knowledge of the soul simply by looking into the eyes of Astavakra while he realised his soul by listening to the sermons. Study of Vedas, Purans, and Upnashids can’t enable one to experience such miracles. Arjuna showed no desire to receive knowledge in the beginning. He wanted to avoid fighting under one pretext or the other. All the attempts of Lord Krishna failed to motivate him towards the call of his duty. Arjun was able to understand Krishna only when the latter showed him his virat Roop. This virat Roop cleared all the doubts of Arjuna who was prepared to perform his duty like a true Kshatriya. King Janak was an altogether different personality. He was pure at heart and polite and had complete faith in his

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Satguru. Neither he raised any doubts nor did he take to useless reasoning. His un-conditional surrender paved the way for his success in achieving what he desired. As soon as one makes one’s heart pure, one becomes fit to receive the blessings of the guru. Religion, race community etc. can’t prove an abstacle in this path. Even a single kind galance of a real Satguru is enough for the salvation of a wandering Jivatma. But the steadfastness and firm determination like that of king Janak is the pre-condition. Ignorant is he who has the knowledge of the shastras but has no interest in receiving the knowledge of the soul. And a fool is he who neither knows anything about this spiritual world nor is prepared to do so. He performs all the bodily activities like animals. He lives in body only. An ignorant person is better than him. But one who is fully prepared to receive is better than an ignorant person while an enlightened soul occupies the highest position. Certain things have existence but it is not possible to give proof for them. It is impossible to give proof for that which can be seen with eyes and can be known through experience. A blind man can’t be made to understand light even with solid proofs. He can’t be given knowledge of colours, pity, love, pain, pleasure etc. which can’t be shown. They can be felt only. No proof can be given for their existence. Wisdom has certain limits within which it can take decisions. Soul, Parampurush etc. are beyond its search. The 4th loka, the Amarlok, is far away from the world of words as well. Our senses can help us in knowing only that which is solid (Sathool) but the invisible one (Sukhsham) does not come within its grip. To know this invisible one we have to seek the shelter of Satguru who by blessing us with Naam enables us to experience the invisible one (Sukhsham). Without this invisible form the visible form would have not been possible. While the ignorant ones catch hold of this solid

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visible form, the learned persons are able to catch hold of this invisible form as well. The act of blessing with Nam is the science of making it possible to experience the invisible form (Sukhsham). But for this to happen the heart should be free from pollution. One can find many techniques of making the heart pure and free from all sorts of pollution in the Yog Shastras. But those who recite the holy Naam needn’t bother about such techniques. Astavakra didn’t ask king Janak to perform any activity like prayer, pranayam, worship or any other type of worship. Within moments he did the needful. Every activity is associated with the desire to have some fruit. And it is this desire which keeps us entangled in the cycle of births and deaths. It is not easy to escape from the grip of Kal Niranjan. Naturally, in such circumstances achievement of salvation can’t be dreamed of even. Astavakra has termed even meditation as an obstacle. Man lives in body, Munn, wisdom and ego. The feeling of pleasure and pain is due to these only. Life is neither a burden nor a problem. It is only the wrong approach and outlook that has made it appear so. Just as a Makri (an insect) gets entengled in the very web it weaves, the soul also gets entangled in the mayajal of Kal Niranjan. There is uncertainty and unstability in the three lokas while there is certainty, stability and perfect peace in the 4th loka—the Amarlok. Sant Matt teaches us to break our attachment with the material world and seek shelter under the holy feet of a Satguru to know the secrets of Amarlok and salvation. After doing so, we shall have to obey the dictates of the Satguru faithfully leaving aside our ego. Though the medium of satsangs the Satguru clear all the doubts about Munn, senses, body, ego, soul etc. This enables the disciple to proceed on the road to salvation smoothly and easily.

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The soul is very much within us but all that is needed is to lift the curtain and have a vision of it. It is not within the competence of man to do so by himself. Param Purush sends the noble and virtuous Satguru to this universe to help man achieve all this. They are the medium through which Paramatma helps Jivas. Just as a piece of iron changes into gold on coming into contact with paras, an entangled Jivatma changes into a liberated one on coming in contact with a real Satguru. A keen desire to achieve knowledge of the soul arises only because of our sanskars of previous births. It is the collection of good number of sanskars that enable one achieve the blessings of a Satguru. But the basic condition of making the heart pure and empty has to be fulfilled. In this connection it has rightly been said— Satguru Mohi Nivajeya, Dinha Amarbol. Sheetal Chhaya Aganm Pha

11. Contemplate For A While
What does your heart desire? Do you want to find out the secret of your breaths? Have you any thirst for real life? Have you ever asked these questions from yourself? Remember! a real devotee would like to achieve that which leaves no room for the satisfaction of any other desire. And certainly, many of you will also like to achieve such a satisfaction. This is because the human hearts are alike and their desires are almost alike. The soul wants eternal joy and permanant bliss because it is the only way by which all the human desires can be satisfied. Desires are always followed by pains and sorrows.

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The soul wants to enjoy complete freedom and it is this freedom that we call as salvation. Where there are desires and the like, there can be no salvation. This is because salvation knows no bounds. Just as no tree can grow in the absence of a seed, no permanant joy and pleasure can be achieved in the absence of some seed like element. And this seed like element is present in every human being. But it can’t bloom and grow into a magnificant tree unless it receives proper care and suitable environment. It is also important to note that none of our achievements in the outer world can be of any use to us in realising the ultimate truth. The needs of our outer world are altogether different from the needs of our inner world. That is why they need different kinds of environment. Our desires to make achievements in the outer world can never be satisfied. This is because they are limitless. Moreover, they can in no way prove to be of any use to us in realising the ultimate truth. Contrary to it, after realising the ultimate truth, all our external desires cease to exist. There remains no charm in running after worldly pleasures. Whereas the external achievements can get destroyed any moment and don’t accompany us after our death. The internal achievements accompany us even after death. Material achievements don’t provide us safety and security. On the contrary, it is we who have to safeguard them. Material wealth, facilities and powers can’t reduce the fear of insecurity and helplessness. Also, one can’t realise the reality of life on the basis of these. All of us are very well aware of the problems and miseries that the people with all possible material wealth and facilities have to face in their lives. So it is clear that the deficiency one feels in life is not due to the lack of material weahth and facilities. The

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failure of people to achieve it inspite of having all possible facilities is a clear proof of it. All the worldly possessions are infact, a mere shadow of the real wealth that lies within us. The main reason of deficiency does not lie in the achievement of some worldly object or facility. It is, infact, the result of outward inclination of our attention. That is why the deficiencies that don’t die even after acqriring some things die out when one turns one’s attention within. The soul itself is a store of joys and pleasures. We can’t take the joys and pleasures as a quality of the soul. In fact, the soul and the Bliss are the two names of the same truth. We shouldn’t take the temporary joys and pleasures of heaven as the real pleasures. This is because after achieving the real pleasures the search for them comes to an end for ever. If our search doesn’t come to an end after achieving something and instead it grows more and more, the thing so achieved can’t be called as real joy or happiness or achivement. It is, on the contrary, an unreal thing. The water that fails to quench our thirst can’t be called as water. There is no joy in passing through the cycle of births and deaths and in remaining in bondage of heaven and hell. Sufferings and sorrows follow every pleasure here. These temporary pleasures are infact a shadow of the real pleasures. The people, who waste the precious moments of their life in the useless pursuit of these temporary pleasures, remain ever dissatisfied. After all, what can a person, who sets out in search of moon that he sees on account of reflection in water achieve? Infact, the deeper he goes into the lake in search of moon, the more away will he find himself from the real moon. All that people achieve here as a result of their efforts to achieve joys is nothing but sorrows and misfortunes. Every one of us knows from his personal

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experience that the search of joys lands us ultimately in a pit of sorrows and sufferings. That is the reality of life. Here every glimpse of joy seems to give us a false assurance of more and more of such joys. But since it is only a shadow of real joys, so he who wastes his time in their pursuits, gains nothing but sorrows and pains. Catching hold of a shadow means catching nothing and remaining empty handed. Desires ultimately lead us to troubles. It is the mind that has badly entangled the soul. We can’t say that a thing we see at the last moment was non-existent in the begining. The last stage is, in fact, a developed stage of that which was very much present in the beginning. So that which was invisible in the beginning becomes visible at the end. But the tragedy is that we again and again adopt the tracks that had earlier given us troubles and sorrows. Perhaps there appears no other alternative to us and that is why we follow the beaten tracks. Very few people make use of their eyes. Many of them seldom try to understand the real role of a Satguru. A Satguru not only gives us the real eyes to see but also holds our hand to take us to our real abode (Amarlok) which is far away from the mayajal of Kal Niranjan. Seeking shelter of a true Satguru alone can help us put an end to our sorrows and sufferings. Satguru Mila Ju Sabb Miley, Na To Mila Na Koye. Maat Pita Sut Bandhva, Ye To Ghar Ghar Hoye. He who finds a real satguru can be considered to have achieved every thing. This is because every one has parents & other family members including near & dears. But it is the lucky ones alone who have the blessings of a true satguru.

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12. The Distinctive Features Of True Form Of Worship
People ask various questions. Some do so in a humble manner while others do so in a harsh manner. I try to answer the questions of all with patience and peace. Once a boy asked, “Maharaj! Kindly tell me what new thing are you giving to the society? Many Holy Scriptures say that God is within us. You are also saying the same. Also, many others like you have spoken about the importance and significance of Naam. If you talk of worship of one Param Purush, the others are also saying so. We can follow you if you present some new thing.” Man is progressive. We see the signs of progress in every field. Earlier, there used to be the selection of the wise ones from among the people but now there has been the practice of selecting the better ones from good ones. At present, there has been a sort of competition among the various sects and panths. They are trying to attract the people to its fold. Such a sort of competition is to be seen in schools as well as in the driving of vehicles. The Japanese have succeeded in producing a vehicle which can be driven even without a regular gear. They have also produced a foldable car. As a result of competition, a customer can get a good thing without much botheration. If you need the services of some painter, you can choose anyone whom you consider better. Likewise, there has been progress in the field of spiritualism as well. About 4 years back, a religious summelan (congregation) was held wherein an attempt was made to ascertain in a scientific way as to who possessed more spiritual power. All the sages were asked to assemble at the place of competition. Then, with the help of suitable instruments, attempt was made to find out as to what an extent had the different sages controlled

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their organs and to what an extent they enjoyed pleasures. A sage from Pune had secured the first place in this competition. Media is also alert about the day to day happenings. Within moments, even the small happenings reach the people through it. The sermons of sages belonging to different sects and panths can be listened. Now the devotees can wisely exercise their choice regarding the seeking of shelter from real Satguru. That is to say, if there is only one shop in a village, the shopkeeper can charge more prices for any article. But he can’t do so if there are more such shops. In that case, every shopkeeper will try to provide good quality of things at suitable prices. Today, man has become active and wise enough to understand the teachings of various sects and panths and the activities of their spiritual heads. So, that boy asked as to what was the new thing that I was presenting. The way and tone of his asking the question was very rude. I replied that the sect with which he was associated takes Nam (Shabad, sacred word) itself as God. According to Sahib Kabir, the musical sounds (that the sages of his panth describe as God) that a devotee can hear from within him are certainly not Param Purush. The worldly people are making use of the sayings of Sahib Kabir for selfish motives only. It is just like the case of a beggar who, in order to get some alms, recites the couplet— Daan Diye Dhan Na Ghatey, Kah Gaye Dass Kabir. Sahib Kabir says that the acts of charity don’t cause any loss of wealth. Sahib Kabir has said this couplet in some other context. All it depends on the will of the donor. Sahib Kabir has never favoured begging. He has clearly said— Mangan Maran Saman Hai, Matt Mango Koyi Bhikh. Mangan Te Marna Bhala, Satguru Dete Seekh.

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Begging is just like dying. So none should beg. Satguru says that it is better to die than beg. Certainly the beggar knows the 2nd couplet as well but he has chosen the first one for his own convenience. Likewise, some quote the sayings of Sahib Kabir to justify their own line of taking the sounds (words) themselves as God. The said boy also quoted Sahib Kabir— Bina Baja Jhankar Uthai Jahan, Samujhi Parai Jabb Dheyan Dharai. Jhan-Jhan like sound is being produced even without any musical instrument. One can understand it only when one meditates on Param Purush. I said that Sahib Kabir had said these words with some definite purpose. The music that emanates from inside is more charming and unique than the outer one. Man acts within the limits of his wisdom. He will commit mistakes even if he holds a P.hd. It is only a play of situations (stages). There are four gears in some vehicle. This is just like the four states that are present in man. Just as legs help man to walk, the wheels help a vehicle to move. The function of the digestive system in man is performed by the engine in a vehicle. The pump in the vehicle acts as a heart in man. Man needs food to fulfil his needs of energy and the vehicle uses fuel for the same purpose. In man, it is the organs that throw our waste products whereas in a vehicle it is the exhaust pipe that performs the same task. Man has two eyes and the vehicle has also two head lights. Further, man has four stages—Sushupati, Swapan, Jagrat and Turiya. These stages make a person appear more intelligent at one time and less intelligent at some other time. In this way, I made the boy understand that the word he was talking about was not Param Purush. I think, almost all the people of the world take Param Purush as

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Nirakar (formless). The Muslims say that Mohd. Sahib went across the seven skies and had a vision of God there. But he didn’t say so. He crossed the seven skies and heard a voice (Akashvani). That very message is contained in the holy Quran. Mohd. Sahib never said that he was God. The Muslims also call God as Bechoona Khuda. Choon means Sagun (with form) and Bechoona means Nirakar (formless). The Christians take Jesus as the son of God. Jesus has also said that he heard the voice across the skies. He also didn’t call himself as God. Instead, he called God as his Akashi Pita (God whose abode is across the skies) and himself as his onely son. And Akashi means Nirakar. Moreover, Bible itself contains the message of that formless God. It speaks of the way one should lead one’s life in order to cross the ocean of births and deaths. And what is our Hindu religion. Its basis is the vedas. Vedas which were received by Brahmaji at the time of the churning of sea. Here God is called as Niranjan. So the Vedas are also taking God as formless. According to the Vedas, our eyes are perishable. Our eyes don’t possess the power of hearing and our mouth doesn’t have the power of seeing. Thus our organs don’t have the power to see the truth. Hazrat Mohd. Sahib heard the voice of God, Brahmaji listened to the contents of the vedas. Thus all these enlightened souls heard some voices and talked about the formless only. None of them actually saw God. Each of them took the limit of his research as the ultimate source of pleasures. Those who take the word (Shabad- Sound) as God have stealthily used the saying of Sahib Kabir. But don’t they know this saying of Sahib Kabir— Jap Marey Ajapa Marey, Anhad Bhi Mar Jaye. Surti Samani Shabad Mein, Usko Kal Na Khaye.

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He says that even the Anhad Shabad perishes. These Shabads (words) can’t be heard in Mahashunya that lies above Shunya. If we try to speak in water, we can’t do so. Likewise, beyond Mahashunya, the words cease to exist. The sacred word Sahib Kabir is talking about is not the Anhad Shabad (Sounds produced in Bhanwar Gufa that lies in the path of Sushumna nerve) that one can hear from within. That is, in fact, a sort of wordless word. That is why Sahib Kabir says it repeatedly— Shabad Kahain To Shabad Nahin, Shabad Huwa Maya Ke Mahin. Do Bina Hoye Na Adhar Aavaja, Kaho Kaha Yeh Kaj Akaja. He says that a sound can’t be produced without the presence of the two. A sound is always produced when two things strike together. The air comes out of our mouth after striking with different organs. This act of striking produces words. All such people are moving with the stolen sayings of Sahib Kabir in a manner it suit their interests. The aforesaid beggar had also chosen the couplet that suited his interest. None seems to be prepared to listen to us. Once I was returning from R.S. Pura. A car moving ahead struck a scooterist. The scooter fell down into a ditch but the rider fell on the road. He suffered from a head injury. Now the driver of the car ran away. I chased him and caught him after a little chase. I said, “Your car has struck against the scooter but you haven’t bothered even to have a look at the fellow. It is night.” A girl and a Sardarji were inside the car. The girl replied in Punjabi that the fellow (driver) was not to be blamed as he couldn’t see clearly at night. In the meantime, 10-15 people assembled there and began to have a quarrel with me. They were not prepared

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even to listen to what had actually happened. All my attempts to make them understand as to what had actually happened failed. In the meantime, a police party reached there and thanked me. That is why we are saying it again and again that we are neither atheist nor are engaged in doing any wrong act. We are trying to make people understand the reality but, instead of listening to us with patience, many of them try to spill venom against us. Bina Vichare Jo Karey, So Peechhe Pachhitaye. He who acts without thinking, has to repent afterwards. Another distinction lies in the fact that instead of encouraging the devotees to do noble deeds to realise Param Purush, the Sants say that the Satguru himself will make the devotees cross the ocean of births and deaths. Sahib Kabir has also said— Kabir Hari Ke Roothte, Guru Ki Sharanai Jaye. Kahain Kabir Guru Roothte, Hari Na Hoat Sahaye. If God gets offended with a devotee, the latter can seek the shelter of his guru, but if the guru on some account gets offended, even God can’t come to his rescue. The status of a guru is considered as greater than that of even the parents and Param Purush. There is some reason behind it. Out of mother and father, it is the mother that is considered as greater in status because it is she who keeps the child in her womb for 9 months, feeds it on her milk and cares for it in the best possible manner. Likewise, it is the guru whose status is considered as higher than that of Param Purush. Param Purush is the source of life in this universe. Everything is coming out of the bosom of the earth and the very source of life—the sun, owes its existence to Him. So, in one way or the other, all of us accept the existence of Param Purush. When it is Param Purush who fulfills all our needs, what is the role that a guru plays? What does he give to us?

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Some say, the guru gives spiritual knowledge while others say he shows the path. But all these things can be found in books as well. Some say, he blesses us with Naam (the sacred word). But one can find thousands of ‘Naams’ in the vedas. Had there been one such word among these thousands of sacred words, the importance of guru would have been much less. But the Sants have accorded a high status to a guru. Let’s see what thing a guru has to offer to us. The vedas and the shastras haven’t given such an importance to the status of a guru as the Sants have done. The secret behind all this is that every jiva of this world is in bondage. He is entangled in the cycle of repeated births and deaths. A Satguru performs a wonder when some devotee seeks his shelter. He makes the disciple realise Param Purush within him. Koti Janam Ka Panth Tha, Guru Pal Mein Diya Pahunchaye. The guru makes the disciple reach his destination, that can’t be reached even after crores of births, within moments. In this way, I tried to make him understand that Sahib Kabir has nowhere said that doing noble deeds can help a devotee realise Param Purush. The 3rd distinction is that we are talking about Amarlok that is far beyond the 3 lokas of Kal Niranjan. Now we talk of the 11th dwara (aperture). The worldly people talk upto the limit of 10th dwara only but the holy Sants are talking of the 11th dwara that lies within our Surti. When this dwara opens, one can send the message to anyone through one’s Surti. Surti Sambhale Kaj Hai, Tu Na Bhram Bhulaye. Munn Seyyad Mansa Lahar Mein, Bahat Kathun Na Jaye. Your only duty is to keep your surti (concentration) intact without letting it submerge in the worldly net

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and without getting swayed alongwith the waves of mind. Due to these distinctions alone, the world of Sants is considered as unique and mysterious one. That is why the worldly people can’t understand them easily. III

13. Param Purush
Jag Mein Charon Ran Hain, Teen Ram Vyavahar. Choutha Ram Nij Sar Hai, Taka Karo Vichar. Ek Ram Dasrath Ghar Dolai, Ek Ram Ghat Ghat Mein Bolai. Ek Ram Ka Sakal Pasara, Ek Ram Tribhuvan Tein Neyara. Akar Dasrath Ghar Dolai, Nirakar Ghat Ghat Mein Bolai. Bindu Ram Ka Sakal Pasara, Niralamb Sabhi Tein Nyara. Sahib Kabir says that there are four forms of Ram in the universe. But the world knows about three forms of Ram only whereas the fourth Ram (Param Purush) is the Sar Tattav (essence). One Ram is Sakar (with form) whom all know as the son of king Dashrath. Then the 2nd Ram (formless) is also well known to the world. This is because all the scriptures are talking about the formless Ram that, in the guise of Mind, is present in every living being. Then the 3rd Ram is known in the form of Vindu (Semen) that is responsible for the creation of all the jivas. Beyond these three, is the Niralamb Ram. He is far beyond these 3 Lokas and is the rarest of all. It is He whom all the holy Sants have called as their Sahib (Param Purush). He is the true and real Sahib whose abode is in the 4th Loka (Amarlok). Aksher Purush Ik Paid Hai, Niranjan Baki Dar. Tri Deva Shakha Bhaye, Paat Bhaya Sansar.

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If Param Purush is taken as a tree, Niranjan (formless) as its stem, then there are Brahma, Vishno and Mahesh who can be taken as its branches. The rest of the world is in the form of leaves. That is to say, Niranjan is greater than Tridev (Sagun, with form) while Param Purush is greater than Niranjan. Agun Kahoun To Jhuth Hai, Sagun Kaha Na Jayi. Agun Sagun Ke Beech Mein, Kabira Raha Lubhai. Some call Param Purush as Sagun, some call Him as Nirgun but Kabir Sahib says that it is totally wrong to call Him as formless (Nirakar). Also, He can in no way be called as Sagun (with form). So he is absorbed in the Supreme Power that is far above these two. Bin Pavan Ki Rah Hai, Bin Basti Ka Des. Bina Pind Ka Purush Hai, Kahai Kabir Sandesh. Sahib Kabir says that the path that leads to Param-Purush is a very strange one. There is nothing like attaining Him. That is to say, Param Purush is within every living being. He has not been lost. He is not far from us. So there is no question of finding the path that can lead to Him. Moreover, that Amar Lok is also without any sort of colonies. That is wonderful and amazing. Further, the Param Purush Himself is very wonderful, amazing and the rarest of the rare. He is not made of five material elements. Sahib Kabir says that he has been spreading the message of that very Sahib (Param Purush). Ved Hamara Bhed Hai, Hum Vedan Ke Mahin. Jone Bhed Mein Houn Basain, Vedou Janat Nahin. Sahib Kabir says that our vedas contain all kinds of mysteries and secrets. They are the store-house of knowledge. But even the Vedas don’t know the mystery that shrouds his existence. Bhari Kahoon To Bahu Daron, Halka Kahoon To Jhuth. Main Keya Janoon Ram Ko, Naina Kabhun Na Deeth. Deetha Hai To Kass Kahun, Kahun To Ko Patiyaye.

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Jaisa Hai Taisa Raho, Harshi Harshi Gun Gaye. Calling Param Purush as heavy causes fear and calling Him as light one is totally false. He can never be seen with these perishable eyes. So our intellect can’t know of Him. If one succeeds in seeing Him with one’s inner eyes, it is not only difficult but impossible as well to give a description of Him. Even if one tries to describe Him, none will believe him. So let Him remain as He is and feel happy in reciting His holy Naam. Jo Dekhai So Kahey Nahin, Kahai So Dekhai Nahin. Sunai So Samujhavai Nahin, Rasna Drig Sharvan Kahin. He who sees Param Purush, finds it hard to give a description of Him. So he keeps silent. On the other hand, he who hasn’t seen Him at all, makes an attempt to give a description of Him. The tongue, eyes and nose can’t understand what the ears hear. Kabir Ek Na Janiyan, Bahu Janey Kya Hoye. Ek Hitey Sabb Hoat Hai, Sabb Te Ek Na Hoye. Sahib Kabir says that there is no use of knowing about all other things if one fails to know of one Sahib. This is because all can’t be combined to make One while all are made out of one. This is just like adding as many zeros as one likes which are of no value unless the digit 1 is added. The worth of all can be recognised only by adding the digit 1. Tera Sayin Tujhi Mein, Jyun Puhupan Mein Bas. Kasturi Ka Mrig Jyun, Phir Phir Dhundhai Ghas. Sahib Kabir says to the jiva, “Just as a flower has fragrance in itself, your Sahib (Param Purush) is also within you. That is to say, Param Purush resides in the soul itself. Just as a Musk deer wanders from one kind of grass to the other to find out the Musk that is present in its navel, man also wanders to find Param Purush somewhere outside. There is great fragrance in the musk that is present in the navel of a musk deer but it thinks that it is coming

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from somewhere outside. This ignorance makes it roam from one place to the other in search of the real source of fragrance. However, it fails to do so and in the process loses its life as well. Likewise, man is also trying to find Param Purush somewhere in the outer world. But this approach is wrong. Some selfish elements have misled man. Man wastes his precious moments of life in observing fasts, going on pilgrimages and doing other such like acts but still he fails in realising Param Purush who is very much within his ownself. He loses his life in the process and remains entangled in the cycle of births and deaths. To make this idea clear, Sahib Kabir says— Jyun Nainan Main Putli, Tyun Malik Ghat Mahin. Murakh Ner Janai Nahin, Bahar Dhoondhan Jahin. Ja Karan Jug Dhoondhiya, So To Ghat Hi Mahin. Parda Diya Bhram Ka, Ta Te Soojo Nahin. Janam Maran Se Rahit Hai, Mera Sahib Soye. Balihari Us Peev Ki, Jin Sirja Sabb Koye. He says that his Sahib is He who is neither born nor destroyed. It means He doesn’t come to this world again and again. He says that he is devoted to that Loved one who has created the whole of universe. Apart from Kabir Sahib, all other great and noble souls and incarnations that descended on this earth, were born from the wombs of their mothers and they left their dead bodies here at the time of their departure but Sahib Kabir was the rarest of all. Hum To Lakha Tihun Lok Mein, Tum Kiyun Kaha Alekh. Sar Shabad Jana Nahin, Dhokhe Pahira Bhekh. Sahib Kabir says that he has seen Him in the 3 Lokas and asks as to why He is being called as Nirakar (formless). The fact is that wihout knowing Sar Shabad (Satya Purush), you have wasted all your life in the robes of a sage.

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Whole of the world has taken Param Purush as Nirakar and has been absorbed in his worship. If you call Him as Nirakar, whose vision will you have after death? Sahib Mera Ek Hai, Dooja Kaha Na Jaye. Dooja Sahib Jo Kahoon, Sahib Khara Risaye. Kabir Sahib says that he believes in one Sahib (Param Purush) only. There is none like Him. If he talks of someone other apart from Him, his Sahib feels annoyed. That is to say, there is none equivalent to Him. Ja Ke Mukh Matha Nahin, Naahin Roop Aroop. Puhup Bas Tein Patla, Aisa Tattav Anoop. Neither that Sahib (Param Purush) has the face made out of 5 material elements nor does He have such a forehead. He is neither Sakar nor Nirakar. He is such a unique being as is thinner than the fragrance of a flower even. Nibal Sabal Ko Mari Kai, Nam Dhara Jagdish. Kahai Kabir Janmai Marai, Tahi Dharoon Nahin Sees. Sahib Kabir says that he who kills the strong as well as the weak, poses himself as the saviour, gets for himself the identity of God and dies again after taking birth, can in no case be his Sahib (Param Purush). So he won’t bow his head at his feet. Teen Gunan Ki Bhakti Mein, Bhuli Paryo Sansar. Kahai Kabir Nij Nam Bin, Kaise Utrai Par. Whole of the world is absorbed in the worship of Satgun and Tamgun. Vishnoji is called as satgun, Brahmaji is called as Rajgun and Shivji is called as Tamgun. But Sahib Kabir says that without being blessed with ‘Naam’ from a true living master, one can’t hope to cross the ocean of births and deaths.

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14. In Search Of Sahib (Param Purush, Real God)
Lamba Marg Door Ghar, Vikat Path Bahu Bhar. Kaho Santo Kim Payiye, Durlabh Hari Deedar. At the very dawn, the rays make a search for something on the earth. In fact, they do so in all the ten directions. It seems they have not been able to make a search so far. That is why they are in constant search of it. Even the particles in rising waves of seas seem to be making a search of someone. They don’t stop even if asked to do so. The earth, the sun, the moon, the planets, the air and the like—all seem to be in constant search of someone. Everyone, including the time even, seems to be in search of someone. After all, in whose search do all of them appear to be? It is said they are in search of their Sahib. They are suffering all sorts of pains and sorrows during their unending search operation. All of them want pleasures, joys and peace of mind. But they will be able to have these only when they meet their Sahib.Now the question arises as to why this search has not been completed by now? Who will tell the way to do so? The simple answer to it is that there is none but the Sants who can do so. Sahib Kabir says that they are not following the right path. They are wandering in different directions on their own. This way, they won’t be able to achieve their target for yugas together. They need some guide, some Satguru. They have been wandering aimlessely without seeking guidance from any true Satguru. Man has also been making a search of Him. Sometimes, he does so in Pitar Lok (abode of deceased family members); sometimes in heaven; sometimes in Brahm Lok while at other times in Par Brahm Lok. After staying there for

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some definite period as per his Karmas, he has, once again, to return to this mortal world. Sometimes, man’s bad deeds, once again, make him entangle in the cycle of births and deaths and he has to bear untold miseries before his rebirth as a human being. Even in such circumstances, man doesn’t gather courage to seek the shelter of some real Satguru who can help him attain salvation. In normal routine we find people taking the shelter of one or the other religious teacher as they know that they can’t complete their spiritual journey without the guidance and support of some guide. But, in fact, they need the shelter of some true and real Satguru, rather than a guru. Man today is trying to follow such gurus as they are imperfect. And the disciples also, without looking into the real nature and worth of such gurus, are following them blindly. Where will such gurus and their disciples reach? In fact, a guru who shows us the path of attaining Pitar Lok, Swarg Lok (heaven), Brahm Lok or Par Brahm Lok is, no doubt, our well wisher but certainly not our helper in our search of Sahib (Param Purush). It becomes clear from the study of scriptures that even after attaining these Lokas, our cycle of births and deaths doesn’t come to an end for ever. We have again and again to return after reaping the fruit of our Karmas. We had got this human body for the search of truth and for attaining salvation. It will be nothing but an act of ignorance and foolishness on our part if we waste our life in repeated births. We shall have to be awake and move from the darkness of ignorance towards the light of learning. We shall have to seek the shelter of some perfect guru in order to reach the abode of Param Purush— the Amarlok. Without the support of a true living masterSatguru, we won’t be able to realise Him. We shall have to make attempt for the same before the evening of our life approaches.

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15. How Can One Achieve Self-Realisation!
Hansa is in the grip of Kal Purush (Niranjan). He has misled it. It is strange to note that the special features of Hansa are no where to be seen. After the death of man, his body is put to flames or cremated. But Hansa (soul) is not a body. And whenever man tries to know himself, he finds the answer—I am. But this ‘I’ is Munn itself and not the Hansa. When Daya Nandji went to the Ashram of Swami Vrija Nand, the latter asked from inside as to who he was. Then Daya Nandji had said, “I have come to seek the answer to this question.” Man identifies himself as a being with vices like lust, anger, greed and the like. But these are not the features of the Hansa that is far removed from these and is pure and serene. Everyone wants to realise the Hansa but none succeeds in doing so. It is invisible. According to our holy scriptures the Hansa never perishes. It is certainly a mysterious thing. Atam Gyan Bina Nar Bhakte, Kya Mathura Kya Kashi. Without the spiritual knowledge man continues to wander at the holy places like Mathura and Kashi. All of us knowingly or unknowingly say that we are caught in the net of Munn-Maya and want to free ourselves from it. Also, we want to know our true identities. There is need to know as to why we are unable to realise our Hansa. Let’s see as to how we can know about this Hansa. A devotee can know of the spiritual element when Surti and Nirti get united. Now the question arises as to what Surti and Nirti are and how can these get united? Let’s move on to it. Even outwardly, Surti appears to be a special thing. We make use of Surti for doing all our worldly activities—be they speaking, walking, listening, looking

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and the like. Surti is also called as Awarenessconcentration. If some accident takes place, all will ask the driver as to where his attention had gone. The second part of this Surti is Nirti. This Nirti is within our body and is responsible for the movements of the body. The movement of hands is Nirti. Jiva is another Name of this Nirti. Its abode is behind the eyes. It has got absorbed in air. The act of breathing is not taking place on its own. It will appear as if someone is inhaling and exhaling. It is Nirti that has been doing this activity. The whole of our body is in the awakened state because of this Nirti. Just as we see that both of our legs are needed for running and both of our hands are needed for doing work, both Surti and Nirti are also needed for achieving fruitful results. But Surti has been in the grip of Munn while Nirti has been in the grip of Maya. Both Munn and Maya don’t let these two unite. Now the question arises, as to how has this Mind kept Surti in its grip? Munn has got four forms—mind, intellect, remembrance-memory and ego. When it makes some desire, it is called as Mind. Desires are not associated with the Hansa. These are the needs of body and mind. When it takes some decision, it is called as intellect. Suppose Munn makes a desire to construct a house. The intellect takes some decision whether to construct it or not. Suppose the intellect agrees to the proposal, the third form ‘Chit’ (remembrance) becomes active. It tells us wherefrom we shall get the labour for the purpose. When we move to that place, it is called as the fourth form (ego) of mind. So all these things like —my house, my children etc., are Mind itself. Kahat Kabir Suno Bhayi Sadho, Jagat Bana Hai Munn Se. Kabir Sahib says, “Listen to what I say and think over it. The whole of this world is the creation of Mind.” Sometimes, our Surti (attention) goes to desires; sometimes in taking decision and the like. Our Munn is

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making our Hansa entangled in worldly affairs. Munn in association with organs is bothering the Hansa. The Hansa has been doing such deeds which are unrelated to it. For instance, farming has nothing to do with the soul. All our activities are meant to meet the needs of the body. Our Hansa also has joined in these activities inspite of the fact that it has no organs. Just as foundation is the basis of a house, ignorance is the basis of this world. The very existence of the world vanishes when one attains the needed knowledge. When Ram ji asked Vashishath Muni about the universe, the latter said, “O Ram! Which universe are you talking about? The universe has never been created. It is only the result of your remembrance-chitt (mind). So try to control this mind. All that we are experiencing is nothing but Munn. After attaining the real knowledge, the existence of the world vanishes in the manner the doubt of taking the rope as a snake vanishes.” After all, why is the Munn misleading the Hansa at all the times. This is because for performing all the activities we need energy. If we remove this spiritual element, nothing will remain in the world. Whole of the world will turn barren. What will happen if all of us attain spiritual realisation? None will work then. This is because the soul will realise that it needs no material object. That is why the Munn has been misleading our Hansa. Munn is a very bad thing. Lust, anger, attachment, greed and ego are all its forces that help it in every possible manner. Our Munn attacks our Hansa through these very evil forces. Kitne tapsi tapp ker darey, kaya dari gara. Grah chhod bhaye sanyasi, kou na pavat para. Great seekers worshipped hard but failed to understand the real identity of Munn. Brighu Rishi worshipped for thousands of years but couldn’t control

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anger and kicked Vishnoji in the chest. Man is labouring hard for the satisfaction of the desires of Munn that is, in fact, our greatest enemy. A Juggler keeps the monkey with him and makes it dance as per his dictates. Our Munn also does the same with our Hansa. To keep the world going, Munn created lust, anger, greed, attachment and ego. Had there been no lust, there would have been no further creation. Had there been no greed, none would have amassed wealth and if there had been no attachment, parents would have thrown away their children in a river or in some forest. Just as every wire of the cage is for imprisoning the bird, every evil force of Munn is there for imprisoning the Hansa. All these together have kept our Surti entangled in the material world. On the other hand, Nirti has been entangled by Maya. Breath is the very basis of our life. During his dialogue with Kabir Sahib, Gorakh Nathji had asked— Gorakh : What is the essence of life? Sahib : Breath is the essence of life. Gorakh : Wherefrom does it emanate and where does it reach? Sahib : It emanates from Shunya (nothingness) and reaches the navel. Gorakh : It has no hands and no feet. So how can it be caught? Sahib : It has no hands and no feet. It can be caught by Surti alone. There is no union to be seen between Surti and Nirti and it is this lack of union that keeps us away from the realisation of soul. It is a deep mystery. In fact, our breath is moving from Shunya to navel and there is need to make it move in the reverse direction so as to enable our surti unite with Nirti. Ulta jap japa jug jana, Valmiki bhaye brahm samana.

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Goswamiji has also said that Valmikiji became like Brahm after reciting the Naam in the reverse order. There is need to take this breath 1¼ hands above the head in the direction of Shunya (Which equals to the distence between Agya chakra to Manipura, but in the opposite direction - To the eighth chakra). If we practise it daily, we shall be able to do it easily. When the breath begins to move in the reverse order, the body will begin to become empty and Surti and Nirti will begin to unite (One pointed- ekgrtha). At this moment, Munn will cleverly take the surti of the devotee to some other place and as a result Nirti will return back to the navel at the same moment. This is because Nirti is in the breath that was moving upside with the support of Surti. As a result, the whole play will come to an end. Pal pal surti sambhal. So Sahibji says that a devotee should control his Surti every moment. When Ida and Pingla are active, the breath comes to the navel. Ida is the left nostril while Pingla is the right one. Sushumna will open when both of these get closed. Bahar ka patt bandd ker, under ka patt khol. Sahibji says that a devotee should close his external apertures and should, instead, open his inner ones. After passing through Sushumna, the breath will move upward 1¼ hands above the head in the direction of Shunya where Surti and Nirti are to unite. However, Munn will try its best to prevent the union of Surti and Nirti. It will divert the attention to worldly things. You have to simply watch as to where does Munn take you because the Hansa can be realised only after bringing it under control. When king Janak requested Astavakra to impart him the spiritual knowledge, the latter said, “I can impart you this knowledge within 2 minutes provided you

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surrender your body, mind and wealth before me.” King Janak said, “I surrender all the three before you.” ...Then Astavakra said, “Your wealth, mind and body are under my control. I order you not to make any desire with this Munn; not to take any decision with your intellect; not to remember any thing with your memory Chitt and not to do any activity out of ego.” After this he asked Janak to close his eyes. The king did so. Astavakra said, “Have you realised any thing?” The king said, “Yes. I have experienced.” After severing relation with mind, intellect, memory and ego, all that is left behind is nothing but Hansa. King Janak deserved and so got it. ...When the mind begins to concentrate, the body begins to fade without breath. Mind tries to bring the breath downward. At that time you won’t be able to move even if you desire so. You will be aware of the position of your hands and feet but these won’t obey you. In this state your mind will try to frighten you about the possible loss of your body. Many devotees get frightened in such a state and begin to think about the body. Then they will find themselves drowning in pitch dark. Everyone loves his body. Some try to make a search of their bodies. Slowly the devotee will feel as if he were breath only. It will appear as if Munn wants to bother him by bringing the breath in the navel but he should continue with his activity. It is the feeling that one experiences when the breath stabilises in the Shunya. Now this Shunya begins to get reversed and the devotee begins to feel as if his body vanishing. He begins to forget himself and with the reversal of the Shunya he is able to have spiritual realisation. Khaskhas ke daney ke under, shehar khuda ka basta hai. Per bin mehar murshid ke tu, nahak mein hi pachta hai.

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The whole of the city of Param Purush lies within a small grain of Khaskhas (a plant) but it is only the true Satguru who can take you there. Only a real knowledge can enable a devotee to become united with Param Purush within a moment. This is not difficult but for this purpose he has to seek the shelter of Satguru. Likewise, he can get one of the ethereal bodies automatically. What a wonder! Many a times, you visited dream world and returned. But you can’t explain as to how did you reach there and how did you return from there. Likewise, a devotee enters into that body within less than a second and reaches the world within.

16. Some Inspiring Happenings
Frog In The Well I was standing near a well. I looked into the well and saw a frog jumping about in a little water. I thought of taking it out. With the help of a bucket tied to a rope, I tried to take it out but it jumped again and again out of the bucket into the water. At last, after half an hour of labour I brought it out. For about half a minute it looked at the world outside and for about the same time it looked at me and then without thinking about anything it again jumped into the limited world of the well. I thought that I had laboured to bring it out of its small world but it didn’t attach any importance to it. Perhaps it wanted to remain in its own small world. The worldly people also behave in the same manner. I am trying to free them from this world of Kal Purush so that they can be taken to Amarlok, but they prefer to remain here. They aren’t prepared to even listen to me. If I succeed for some while in showing them the right path, they again absorb themselves in the world of

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Kal Purush. They fail to understand me because they are taking Kal Purush as their God. Niranjan Is Perishable I continue to have a dialogue with the people belonging to various panths and religions and try to make them understand the path of real worship. Once I had a chance to have a dialogue with a Nirgun worshipper. I asked him as to how did Sagun worship differ from that of Nirgun. In reply to it, he said that Sagun worship comprised the worship of 5 elements that were perishable, while the Nirgun worship was a higher form of worship far away from these 5 elements. Then I asked him to count the 5 elements that were perishable. Now he began to count the five elements. Nirgun Worshipper : Water. I :I know. Next... Nirgun Worshipper :Fire I :It is also clear. Next... Nirgun worshipper : Air I :All right! Next... Nirgun worshipper : Sky. I :What is that? Nirgun worshipper : Shunya. I :What is that Shunya? Nirgun worshipper : keeping both his hands at some distance and pointing to the space in-between, he said in a low voice—this is. Thus finding the Nirgun worship also included within the limit of 5 elements, he was somewhat astonished. Trying to make the idea clear to him I said, “ If we take the fifth element as the sky, it would mean Nirgun also falls within the limit of 5 elements and is hence perishable.” Hansa is immortal. As Hansa is a part of Param Purush, so He should also be immortal. He can’t be mortal

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like the Nirakar (formless God). That is why our Sants have talked of a supreme power and the prime truth that lies far beyond both—the Sagun as well as the Nirgun. Why To Be Afraid Of Back Biting A woman came to me and began to complain about her neighbour saying, “She is a wicked lady. She calls me Names and the like.” I listened to her with patience. She said some other things as well in order to arouse anger in me. On seeing me peaceful and undisturbed she further said, “She abuses you as well.” I said smilingly, “You needn’t bother about me. Tell me about yourself only.” Then a girl came weeping bitterly. She said, “My mother-in-law taunts me much.” I said to he r smilingly, “The whole of Jammu city is denouncing me but I move about in a carefree manner. On the other hand, you have become disturbed on listening to the words of one motherin-law. Go and serve her. Let her say what she likes.” Only A Bad Fellow Is Weak From Within My duty was at the army gate. An army officer intended to take home some government articles. A boy after putting those articles in a trunk was taking this trunk out of the army gate. I asked him to put down the trunk and open it. He said that it belonged to a particular officer. I asked him to open it immediately. When he did so, I found that it contained Almonds and other dry fruit. I took the trunk under my custody. When the owner of the trunk came to know of it, he came to me and said that the articles belonged to him. I am a man of principle. I said to him, “Keep silent or else I shall report the matter to the major.” He fell at my feet. I told him that he was making a theft inspite of the fact that he received ten times the salary of a soldier. In fact, anyone who does some wrong act, will be weak from within even though he looks powerful outwardly.

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Never Compromise With Principles I served in the army in a dignified manner and never bowed before any body. At that time I was a JCO. One day, I became ill, but I had to run for 16 km. the next day. I did the hardest possible jobs but never compromised with my principles. I kept my helper as well with great dignity. I took his services for sending messages only and never asked him to polish my shoes, wash my clothes or cook my food. I did all these jobs myself. In the morning I ran for 16 km even in the state of fever. When I came back to my room, the commander said, “What have you done? You could have sent a message about your ill health.” I replied that I had vowed to perform my duty. The Ashram at Akhnoor was built in 1993 on the basis of my firm determination. I have raised the number of my followers from 2½ thousands to 4 lakhs. Without receiving any donations I have got more than a hundred Ashrams built. Don’t live your life as a body. Live it as a soul. Don’t be lazy and never compromise with your principles. It Is Not A Marriage But A Disease Marriage ceremony of my brother was to take place. He asked me— Younger brother :You will have to dance on the occasion of my marriage. I :I won’t do so. Younger brother :If you won’t dance, I won’t marry. I :It is a better idea. ...Any how, he was married but I didn’t dance. Even the great men of the world have failed to realise the worthlessness of marriage. All of them got entangled in the mayaic mesh. Only some rare Sants could escape from this mesh. Some did not get entangled in it while others

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got rid of it after attaining knowledge. And it is some rare Sants only who didn’t get entangled in it. Geyan chadariya jisne line, maili ker dhar deeni. Ek Kabir yatan se leeni, jyun ki tyun der deeni. All those who wrapped the sheet of knowledge (in the form of human body), made it unclean by indulging in lustful activities. But it is only Kabir Sahib who maintained its purity and dignity. Some fools ask me odd questions. One fool :Was Shivji married? I :Yes Fool :Why? I :He wanted to do so. Fool : Was Lord Ram married? I :Yes Fool : Why? I :He wanted to do so. Fool :Then why didn’t you get married? I :I didn’t want to do so. Fool :Why? I :You have nothing to do with my desire. Just see! How can one admonish such fools. Tulsi Dassji has rightly remarked— Vyah nahin yeh vyadh hai, sako to jaye bachaye. Pairon badi padat hai, dhol bajaye bajaye. Marriage is a sort of disease. If possible, one should try to avoid it as it binds one in different ways.
Chhin ik dhyan videh samayi. Ta ki mahima Varnin na jayi. The supreme miraculous powers that a devotee experiences when his Concentration gets absorbed in the bodiless Naam even for a moment, can not be described in words.

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17. Fringe BenifitsWhat The Naamis Say!
1. My father was a drunkard. I also used to take drugs. My mother suffered from the bad effect of evil spirits. All the family was in the grip of Seyanas (posing to treat the illeffects of evil spirits). We wasted about eight years in wandering. My maternal uncle was also a Seyana but he couldn’t treat his sister even. Then we came to know of Sahibji. My mother began to recover right from the day she got blessed with the holy Naam. I also got blessed with the holy Naam. Now we are in peace. Our desires also get automatically fulfilled. —Deep Raj Village—Chumbia Brahmna 2. We had no interest in worship. We happened to meet Sahibji and found in him the glimpse of a great and noble soul. After attending the Satsangs for 5-6 months, we got blessed with the holy Nam. We felt as if all our dirt and filth had been removed and we had become clean with an awakened soul. There is an incidence to tell. Our house was made of mud. All the family members were sleeping in the same room. During the night, Kur-Kur like sounds continued to disturb us. The Mother said, “The roof is falling. Wh at should we do now?” I said, “Leave everything to Sahibji.” In the morning, as soon as we came out, the roof fell down. Words fail us to say anything about the greatness of our Sahibji. —Raj Kishor Tiwari Village—Lova Birpur (Navab Ganj, Gonda) 3. In our young age, we used to think over the very purpose of our coming into this world. So we were very

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fond of worship. We followed some panth for 5 years. One day, we happened to listen to the sermons of Sahibji through a cassette. A desire to have the Darshan of Sahibji began to arise in mind. This is because the knowledge we received through a single cassette in one hour couldn’t be achieved in the long period of 5 years. We got blessed with the holy Naam on 18th of April, 2000—the very day of Sahibji’s birth. I think such noble and spiritually enlightened souls come to the world after the passage of a long time. —Sukh Dev Kumar Village—Domana 4. Eariler, I worshipped like a layman without any kind of spiritual knowledge. I didn’t have any knowledge about the real worth of human birth. After seeking the shelter of Sahibji, I came to know of the real purpose of life. Now the power of Naam prevents us from doing any wrong act. I have attained such a peace of mind as I never experienced earlier. —Suman Kumar Village—Balley Bag, Patiyari 5. Earlier, I was the follower of some other panth. I failed to attain anything and became the follower of another panth. Even after one year, I failed to attain anything. Then I began to attend the satsangs of Sahibji. My father acted as a Seyana (posing to treat the ill effects of evil spirits) and so my parents prevented me form going there. But I didn’t listen to them as I was in search of some true Satguru. When I saw the glimpse of truthfulness in Sahibji, I asked my father to give up that dirty job of cheating and befooling the people and requested him to go to Sahibji. But he always said that he knew no other job. I got blessed with the holy Naam. Now, by the grace of Sahibji, I can foresee what is going to happen. All my desires also get fulfilled automatically. No doubt,

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Sahibji’s line of worship is the only true line that can take us to our original abode—the Amarlok. —Devinder Kumar Jallo Chakk 6. The atmosphere at home was not peaceful. The life appeared to be charmless. For about 5 to 6 years we wandered from one Sayana to the other but in vain. They befooled and looted us. After seeking the shelter of Sahibji, everything seems to have become normal. Now we are leading a peaceful life. —Chaman Lal Village—Tikri Rakwal 7. Since 1957, we wandered from one Seyana to the other to rid ourselves of the ill effects of evil spirits. They cheated us to the extent they could but we couldn’t find any relief. Everything turned right when we sought the shelter of Sahibji. It is only the Satguru who has shown us the real path of worship. The power of Nam remains at all the times with me and saves me from all sorts of evil acts. Unlike other gurus, Sahibji listens to the problems of all—be they rich or poor. Other gurus themselves don’t possess any real spiritual knowledge while our Sahibji is a store-house of it. —Madan Lal Raghu Nath Bazar, Jammu 8. My brother’s wife remained ill for about 7-8 years. The Seyanas failed to deliver any good. My father was the follower of some other panth. He advised us to leave the Seyanas and take her to some guru. Then my elder brother sought the shelter of Sahibji. The patient began to recover. Then I also sought the shelter of Sahibji. Now the whole environment of our home has changed. No doubt, Sahibji is a great Satguru. —Vijay Village—Chumbai Brahmna

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9. Earlier, I suffered from back pain. All the treatments proved to be of no use. One after the other, I became the follower of two panths but couldn’t find any peace of mind. Then I happened to attend the satsangs of Sahibji. I attained so much spiritual knowledge that I sought his shelter and got blessed with the holy Naam in the evening of that very day. I felt as if Sahibji had injected me with something that made me rid of my disease. —Vishno Devi Village—Kanna Shatkal 10. I was ill. I always felt as if some unknown force exercised pressure on whole of my body. The seyanas failed to do any good to me. Then I sought the shelter of Sahibji and got blessed with the holy Naam. My problem was gone. I was lucky enough to see many mysteries of the inner world. —Vishno Devi Mirpur Chhani 11. I got blessed with holy Nam some 5 years back. I was very ill. Seyanas and doctors failed to do any good to me. But after a month of seeking the shelter of Sahibji, I got relief from my illness. —Smt Rani Devi Smailpur 12. My wife had been suffering for the past 13 years. She spent most of her time in an unconscious state. Seyanas and doctors failed to cure her. One day, my sister took her to Sahibji. She remained quite well for about 3 months. I had also accompanied my wife. She insisted on getting blessed with holy Nam. Ignoring refusal, she sought the shelter of Sahibji. Then she became quite normal. I had no faith in any guru. Once I accompanied Sahibji during a spiritual pilgrimage. On the following day, I also sought the shelter of Sahibji and got blessed with the holy Naam. After some

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days, some defect developed in my back bone. I remained ill for about 1 year. I was not hopeful of my survival even. Perhaps I was made to pass through a test. One day, I said, “ O Sahibji! Can’t I offer my salutations even.?” One day, during my sleep, I saw a dazzling light coming to me. I found Sahibji sitting by my side and talking to me.This continued till 4 a.m. Sahibji said to me, “I won’t allow you to die. You have suffered a lot.” In the mean time, my wife switched on the light and Sahibji disappeared.” On that day, I had recovered upto 30%. Then Sahibji told my wife to give me Radish, Cucumber and Papaya. I took it for about a month and got completely cured without undergoing any operation. Now I remain engrossed in Sahibji at all the times. —Babu Ram Sharma Pacci Dhakki, Jammu. 13. I am an army man. Once in Manipur, while returning from patrolling, our vehicle turned over. All others in the vehicle except myself suffered from one or the other injury. It happened only by the grace of sarguru. Often bombs fall around us, but with the blessings of Sahibji, I remain safe and hope to remain so. —Sh. Kora Ram Sharma Village—Pragwal 14. A main electric wire passes nearby our house. One day, my five year old son touched it by chance. He remained attached to the wire for 3 minutes and then fell down. The flesh of his hand had fully burnt but he was all right. On being asked, he said that Sahibji had done it. Ointment was applied to his hand and after some days, he got recovered. At another occasion, five policemen, including an Inspector, attacked me with sticks. I didn’t know the reason thereof. I remembered Sahibji, put off my shirt and asked them to beat to the extent they could. They did so for about 10 minutes. They took me in this very position

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to the jail and imprisoned me there. They attacked me there as well. On finding me without any feeling of pain, they were astonished. At last, they asked me as to what kind of a fellow I was. I said, “This body has now become like iron. You can’t break it. After that, some people came there and freed me from their custody. But strange to say, the said inspector was transferred to Doda that very night. We have surrendered our all before Sahibji. —Sh. Rajinder Kumar Sharma Domana 15. Earlier, I did many wrong acts but now I can’t do even if I desire to do so. Some inner voice prevents me from doing so. Once I jumped out of a moving bus. I was about to fall in a ditch when I felt as if some power had caught hold of my arm. —Sh. Vishamber Lal Village—Aghor, Jammu. 16. About 5 years back, there was a flood in a bloody ditch near Singani village. My children were returning home from army school in a bus. The army personnels stopped the vehicle on seeing the flood and began to take the children across, one by one. Suddenly, there was an increase in flood water at the place where my children were waiting. It was not possible to reach there. The children remained there from 2 p.m. to 6 p.m. But that which sounded strange was the fact that the flood water at that place didn’t show much rise. In the evening, they were brought to a safer place with the help of a crane. All this was nothing but a glimpse of Sahibji’s grace. —Smt. Shakuntla Malhotra Village—Jacharvan 17. I can’t express the comfort I have felt after seeking the shelter of Sahibji. My deteriorating family life seems to have received a fresh lease of life.

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—Sh. Babu Ram Dogra Kashmiri Mohalla, Ward No. 2 18. After getting blessed with the holy Nam, it appears as if some power is at all the times with me. While driving the scooter, it comes to my rescue whenever there is some chance of accident. —Sh. Rattan Lal Village—Ashram Colony 19. I have performed one or the other role in many pictures and have got a chance to visit many places of India. I have come in contact with many gurus and can say with certainty that Sahibji is an unparallelled one in the line of gurus. I sought his shelter only after listening to his sermons for about 5 yrs. Now whole of my family has sought his shelter. All our genuine desires get fulfilled when we remember Sahibji. —Sh. Rattan Dogra 203, Palace Road, Jammu 20. All the family members feel comfortable after seeking the shelter of Sahibji. Once my 32 years old son was going towards Narwal on a scooter. A fast moving car struck against his scooter and he fell on one side. He felt as if some power had saved him from falling on the road. He received some head injuries but these were not so serious as could be expected in such a case. —Sh. Des Raj Ward No. 1, village—Paur Kulliyan 21. On 10th of Feb. 2002, I was going to Punjab alongwith my mother. Two bomb explosions took place in our compartment. Some people died while others received injuries. My mother also received some injuries but I didn’t receive even a slight one. During all this time, I kept calling out to my Satguru for protection. He always comes to my rescue whenever I remember him. Once, during a satsang, I said inwardly that Sahibji comes to the rescue only when remembered and not

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otherwise. Next day, a scorpion crept into my trousers. I took it as a cockroach or some other harmless insect and jumped about a little to throw it out. But I was astonished to find that it was not a harmless insect but a scorpion. I became confident that Satguru comes to rescue even without being called out. —Smt. Rachna Sharma Peer Mitha Jammu. 22. One day, I was wearing wet clothes and by chance I touched a live wire. I remained in contact with the wire for some time. I don’t remember how I got separated from it. I feel the presence of some hidden power whenever I am in some problem. —Smt. Nisha Gandotra Quarter No. 1, Old Janipur, Jammu. 23. The nerves of my brain had somehow grown weak and I found it hard to sleep at night. My appetite had also been affected. Various kinds of treatments couldn’t give any relief to me. Even the Seyanas failed to give me any relief. Enough of my money had been wasted in all this. I had lost the charm of life. Then some disciple of Sahibji awakened in me a ray of hope. I went to Sahibji and he asked me to have faith. After getting blessed with the holy Nam, I began to recover. Now I am alright. —Sh. Shamsher Sharma Village—Rajpura, Kamp Manal, Sector No. 1 24. One day, in the morning, I was going on a scooter on the Samey chak road. There were many cattle on the road. I was so much engrossed in the holy Naam that I didn’t take any notice of the busy road. When I covered some distance, I was astonished to find that I had crossed the busy road without applying brakes or turning the scooter right or left. It was clearly a glimpse of the super-power of Sahibji. —Sh. Bansilal

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Village—Guda pattan. 25. On 10th of June 2002, I was crossing the bridge near Indira chowk, jammu at a great speed. It was 8:30 p.m. I was not so expert in driving. At the turning, I suddenly applied the brake. I couldn’t control myself and collided straightway with the pipe on the wall of the bridge. I was about to fall down but struck against a pole and again fell on the bridge. I received some injuries but not so much as one could expect in such circumstances. While I was lying senseless in the hospital, Sahibji sent some prasad (Some eatables touched with his holy hands) through my aunt. The very next day, I was able to move about. It was a matter of astonishment not only for me but for the doctors as well. —Mr. Ashu Gupta Quarter No. 267 Last Morh, Sarwal Jammu. 26. I wandered from one Seyana to the other for the treatment of my ailing son. Peace at home had been badly disturbed. One day, I happened to attend a satsang of Sahibji. I felt some relief. I listened to the satsangs for about a year. My son began to recover. He even started doing his routine job. After about a year, I got blessed with the holy Nam. Once I was going to the roof of my house with a bucket full of water. My foot slipped and I was about to fall down when I felt as if some invisible power had come to my rescue. —Parmila Devi H. No. 309, Rehari colony. Nam videhi jabb miley, unter khulen kapat. Daya sant satguru bina, ko batlavey baat. —Tulsi Sahib Tulsi Dassji says, “The inner gates get opened only after getting blessed with the bodiless Nam. None but the grace of Sant Satguru can show the needed path in this regard.”

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Sahib Kabir has said, Koti Naam Sansar Mein, Tinte Mukti Na Hoye. Mool Nam Jo Gupt Hain, Janey Birla Koye. There are crores of Naams associated with the worship of God. Many of them are associated with Vishnoji, Shivji & other gods & the goddesses. Sahibji says that none of these holy Naams can help devotees achieve Real Salvation. The true & real Naam is a hidden one & is known to some rare Sant Satguru only. All the ‘Naams’ that fall within the limit of Alphabets are not hidden. One can know of these from the study of Holy Scriptures. But the true and real Naam is far beyond the limit of letters. It is not the subject of speech. It is, infact, a living force. Naam Paye Satya Jo Vira. Sung Rahun Mein Dass Kabira Param Purush remains with the devotee who gets blessed with the holy Naam. That is why you feel the presence of some power with you. Kaha Na Jahi, Likha Na Jayi. Bin Sarguru Koyi Nahin Payi. The holy saints clearly say that the true Naam can neither be spoken nor reduced to writing. None can know of it without a Satguru. That is why I say, “The thing I possess, is not to be found anywhere.” - Sant Satguru Madhu Paramhans Sahib * Sahib Bandgi * (Salutation to the Supreme Purush-Sahib)

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Arti-1
Jai Satguru Deva, Sahib Jai Satguru Deva. Sabb Kuchh Tum Per Arpan, Karhoon Padd Sewa. Jai Guru Dev Daya Nidhi, Dinan Hitkari, Sahib Bhaktan Hitkari. Jai Jai Moh Vinashak, Jai Jai Timar Vinashak, Bhai Bhanjan Hari. Sahib Jai.... Brahma Vishno Sada Shiv, Guru Murti Dhari, Sahib Prabhu Murti Dhari. Ved Puran Bakhanat, Shaster Puran Bakhanat, Guru Mahima Bhari. Sahib Jai... Japp Tapp Tirath Sanjam, Dan Vidhi Dinhey, Sahib Dan Bahut Dinhey. Guru Bin Geyan Na Hovey, Data Bin Geyan Na Hovey, Koti Yatan Kinhey. Sahib Jai... Maya Moh Nadi Jal, Jeev Bahey Sarey, Sahib Jeev Bahey Sarey. Nam Jahaj Bitha Ker, Shabad Jahaj Chara Ker, Guru Pal Mein Tarey. Sahib Jai... Kam, Krodh, Madd, Lobh, Chor Barey Bhari, Sahib Chor Bahut Bhari. Geyan Khadag De Ker Mein, Shabad Khadag De Ker Mein, Guru Sabb Sanharey. Sahib Jai... Nana Panth Jagat Mein, Nij Nij Gun Ganwein, Sahib Neyare Neyare Yash Ganwein. Sabb Ka Sar Bata Ker, Sabb Ka Bheid Lakha Ker, Guru Marg Lavein. Sahib Jai... Guru Charan Amrit Nirmal, Sabb Patak Hari, Sahib Sabb Doshak Hari. Vachan Sunat Tam Nasey, Shabad Sunat Brahm Nasey, Sabb Sanshey Tari. Sahib Jai... Tann Munn Dhan Sabb Arpan, Guru Charnan Ki Je, Sahib Data Arpan Ki Je. Satguru Dev Param Padd, Satguru Dev Achal Padd, Moksh Gati Li Je. Sahib Jai Satguru Deva...

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English version Of Some Vernacular terms 1. Satya Purush, Param Purush, Sahib - Supreme Lord who produced 16 males and one female (Adi Sakthi mother of Brahma, Vishno and Mahesh) including our worldly God simply by the power of sound. 2. Amarlok, Satyalok - The abode of Param Purush. 3. Kal Niranjan, Jyoti Niranjan, Kal Purush, Niranjan, Kal, Paramatma - Son of Param Purush whom the worldly people worship as God. 4. Adi Shakti or Adh Shakti - The mother of Brahma, Vishno or Mahesh. 5. Munn - Mind. 6. Maya - Illusion or anything including human beings that is made of five elements. 7. Atal, Vital, Sutal, Talatal, Mahatal, Rasatal, Patal (7Patals) - 7 lokas (abodes) within our body below our legs. 8. Five Karam Indries - Five working organs—Mouth, Hands and legs, Anus, Urethra and Sex organs. 9. Five Gyan Indries - Five sense organs—skin, ears, eyes, nose and tongue. 10. Salokya, Samipya, Sarupya, Sayujya - Four kinds of salvations. 11. Peer, Faqir, Sadhu, Sage, Sanyasi, Mahatma, Guru, Rishi, Muni, Prophet, Paigambar etc. Religious teachers. Stages of mind

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Sushupati - Sleeping stage Swapan - Dreaming stage Jagrit - Waking stage Turiya - Silence stage Five Mudras or postures or techniques of meditation Chachri, Bhuchri, Agochari, Unmuni and Khechri Three Veins Ida, Pingla, Sushumna A Ahankar - Ego, Pride Ahankari - Egotist Agni - Fire Akash - Sky Aujhas - Persons who pose to be expert in curing ill effects of evil spirits B Bandhan - Bondage Bhakti - Worship, devotion Bhav - Emotion and devotion Bhog - Seeking of pleasures Brahm Gyan - Knowledge of God, Revelation Brahm Gyani - He who has knowledge of God Buddhi - Intelligence C Chaitanya - Consciousness Chakra - Plexus Chakor - A bird having four equal sides

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Chit - Remembrance D Darshan - Sight, Vision Dwaras - Apertures, Doors H Hansa - (Pure—soul, Jiva, Jeevatma) Hatya - The spirit of some deceased person (who died an unnatural death) that enters into the body of any of its previous relations I Indries - Organs J Jal - Water Japa - Concentration on deity Jiva - Individual Jivatma - Individual Soul K Kacha - Weak, Imperfect Kam - Lust Karam Kand - Rituals Karan Sharir- Causal body Karma - Thought, Word or Deed Karodhi - Short tempered Kundalini Shakti - Serpent power L Loka - Abode or place of residence M

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Maha Pralaya - Great Dissolution Mantra - Power in the form of sound Maya - Illusion or anything made of 5 basic elements (fire, air etc.) Maya Jal - Mayaic mesh Moksha - liberation Mudras Postures or endurance exercises or techniques Munn - Mind N Nalni - A reed Nindak - Back biter, Denouncer Nirakar - Formless P Pakhand - Hypocrisy Pakhandy - Hypocrite Pap- Sin Prait Yuni - A species of bodiless beings—ghosts etc. Pralaya - Dissolution Prana - life force or vital force Pretas - The dead in the vesture of their animal nature, ghosts etc., Evil spirits Preet Lok - Habitation of pretas Prithvi - Earth Puniya - Merit, Noble deeds R Rahat - A bird with a natural necklace in neck Rajo - Passion of love and pleasure

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Rasa - Moisture of body Rati - Intense attachment, Wife of lust Rog - Disease S Shunya - Zero level, Niranjan Himself Satguru - living true master Satsang - Association with good people Sathool - Gross Sathool Sharir - Physical body, material body Sato - Goodness Shok - Mourning Smadhi - Trance Suksham - Subtle, Ethereal Suksham Sharir - Astral body, subtle body Sunnat - Circumcision Surti - Attention Syanas - Persons who pose to be expert in curing the ill effect of evil spirits T Tamo - Darkness of ignorance Tap - Austerity Tapasvi - A worshipper who observes austerities in worship Tattav - Element Tyagi - Who has renounced the world V Vaishya - Prostitute

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Vayu - Air Vairagi - Who has no attachment with material things Vyang - Satire Vyangkar - Satirist Y Yajya - A religious ceremony of putting into burning fire a mixture of rice, seasame, ghee, camphor etc. along with chanting of mantras Yoga - Science to approach truth Yuga - A defininte period of time, era, epoch, an age of time (Hinduism recognises 4 yugas—Satyug, Treta yug, Dwapar yug and Kal yug) Yuni - Species of living beings III

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BOOKS IN ENGLISH Stealer of Devotion Secret of Salvation Amrit Vani 70 Dissoulutions on the Path Crossing The Ocean Of Life With The Grace Of Satguru. The Real Naam Is A Hidden One Naam-Words Of This World Cannot Give Real Salvation Satguru Bhakti-Uniqueness Atma-An Exposition Anuragsagar Vani Without Soul Realisation Man Has To Wander The Whole Game Is That Of Concentration The Truth. Meditation On A Real Satguru Ensures Permanent Salvation. Satguru Bhakti.

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