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Shri Hans Ji Maharaj

Part 3

Shri Hans Ji Maharaj was Prempal & Satpal Rawat's father.

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Part 3: Content

The Essence of the Gita Extracted by Shri Hans Ji Maharaj
Spiritual Master
Devotional Songs
Sayings of Shri Hans Ji Maharaj
Shri Sant Ji Maharaj's Picture

The Essence of the Gita Extracted by Shri Hans Ji Maharaj

(Page 71-75)
Shri Maharaj Ji found in the Gita the essence of all the Upanishads. He considered it the finest exposition of the theory of Karma and the Raj Vidya. Shri Maharaj Ji was fond of quoting the following slokas, considering them to be the key for understanding that mysterious knowledge which Lord Krishna unfolded to Arjuna.

Chapter 8, sloka 5:
(Sanskrit quote)
"He who departs from the body, thinking of Me alone, even at the time of death, attains My state; there is no doubt about it."

This verse makes it quite clear that if one remembers God at the time of death he will attain Him. It is a simple truism that what we think of at the time of death determines our subsequent birth. It is a logical proposition that he who remembers God has a chance of attaining Him and not he whose mind is fixed upon other objects. In the next sloka, Lord Krishna says:

Chapter 8, sloka 6:
(Sanskrit quote)
"Arjuna, whatever object one thinks about when one leaves the body at the time of death, that and that alone he attains since he is ever absorbed in its thought."

Generally, at the time of death, one is haunted by the thought of that object alone which has mostly engaged his mind during his lifetime and, as a rule, it is the predominating thought of his last moment that determines his future destiny.

This sloka prompts many to think, let our youthful life be spent in worldly enjoyments and at the time of old age we will begin to think of God. But let none remain under this self-deception, for one can think of God at the last moment only when one has been practising His remembrance throughout one's lifetime. Meditation is not a spare time hobby, it is a full time job. That is why Lord Krishna says in the next sloka,

Chapter 8, sloka 7:
(Sanskrit quote)
"Therefore, Arjuna, think of Me at all times and fight. With mind and reason thus surrendered to Me, you will doubtless come to Me,"

From this sloka we are given the criterion for judging whether the prevalent modes of meditation and devotion are true or not. True meditation, according to the Gita, must be that which can be preformed at all times, even at the moment of death. If we apply this standard to the existing modes of worship such as the telling of beads, going to temples or churches, making pilgrimages, prayer and pujas, and so on, we find that they can not be performed at all times. The organs of the body fail us before death. So any external mode of worship cannot fulfill our need. Therefore, that meditation which can be performed at all times must be altogether different from the existing, traditional modes of worship and it behoves us to find out what the true form of meditation is. After emphasizing that one must remember God at all times, Lord Krishna says to Arjuna:

Chapter 9, sloka 1
(Sanskrit quote)
"I will unfold to you the supreme mystery as you are devoid of a carping spirit, by knowing which you will be free from all evils."

This sloka implies that the esoteric knowledge of true meditation can only be imparted by a teacher to one who has a guileless heart and loves virtue. Lord Krishna then goes on to describe the characteristics of that knowledge:

Chapter 9, sloka 2:
(Sanskrit quote)
"This knowledge is a sovereign science, a sovereign secret, supremely holy, most excellent, directly enjoyable, attended with virtue, very easy to practise and imperishable."

Chapter 9, sloka 3:
(Sanskrit quote)
"But those who have no faith in this Truth, come not unto Me: they return to the cycles of life and death."

We are now given an exact description of the knowledge and its characteristics, But are we any closer to understanding what that knowledge is ? Pandits and experts on the Gita think that this verse describes the features of the knowledge of Brahm. If this is true then the question arises what is it that Lord Krishna asks Arjuna to practise ? The knowledge of Brahm is the ultimate and the supreme goal, and not the means. One does not practise the knowledge of Brahma, one experiences it. Therefore Lord Krishna must have imparted the technique for attaining the supreme knowledge of Brahma, a technique which itself is secret, holy, easy to practise and imperishable.

The question of faith and reverence does not arise when the actual knowledge of Brahm is experienced. What this sloka is concerned with is the means towards the attainment of the desired end, the practice of which leads to the knowledge of Brahm. Being a technique, one must have faith in it. Maharaj Ji explained how the knowledge of this technique can be attained by pointing to the following slokas:

Chapter 11, sloka 48:
(Sanskrit quote)
"Neither Vedas, nor sacrifices, nor studies, nor benefactions, nor rituals nor fearful austerities can give the vision of my Form Supreme. Thou alone hast seen this Form, thou the greatest of the Kurus."

Chapter 11, sloka 53:
(Sanskrit quote)
"Not by the Vedas, or an austere life, or gifts to the poor, or ritual - offerings can I be seen as thou hast seen me."

These two slokas make it very clear that none of the usual practices followed by the people lead to the realisation of the true knowledge of God. Lord Krishna is very emphatic that his true form cannot be seen by reading the Vedas or performing penances. If God cannot be seen by all these practices, then how may we realise God ? The answer is given in the Gita itself.

Chapter 11, sloka 54:
(Sanskrit quote)
"Through single-minded devotion, however, I can be seen in this form, and known in essence and even entered into, O valiant Arjuna."

What does Lord Krishna mean by single-minded devotion ? 'Ananya Bhakti', How can one practice it ? How can complete surrender of mind and intellect to God be made ? Maharaj Ji used to explain Ananya Bhakti as focussing the mind on the self-effulgent light within, or 'Avyakt Akshar', the unmanifest Word of God. Therefore, single minded devotion can only be performed if one knows the unmanifest Word which cannot be attained from reading the Vedas, but can only be given through the grace of a realised soul. As Lord Krishna says in the following sloka.

Chapter 4, sloka 34:
(Sanskrit quote)
"Attain this Knowledge by all means. If you prostrate yourself at the feet of the wise, render them all forms of service, and question them with a guileless heart again and again, those wise seers of Truth will unfold that Knowledge to you."

The realised souls, when approached, open the divine eye through which the real form of God can be visualised. God cannot be seen with the gross eyes. Lord Krishna says:

Chapter 11, sloka 8:
(Sanskrit quote)
"You cannot see Me with these gross eyes. I therefore bestow upon you the divine eye. Behold my self-effulgent form,"

Explaining the self-effulgent form, Krishna says:

Chapter 11, sloka 12:
(Sanskrit quote)
"If there be the effulgence of a thousand suns bursting forth all at once in the heavens, even that would hardly approach the splendor of the mighty Lord."

What is meant by the Divine Eye ? The only true Guru is he who can open this Divine Eye thus showing the disciple the self-effulgent Light within. By focussing our mind upon the self-effulgent Light again and again we will reach the abode of the Lord from where there is no return. This is the state of moksha. Lord Krishna describes his supreme abode thus:

Chapter 15, sloka 6:
(Sanskrit quote)
"Having reached which men do not return, that is. My Supreme State; neither the sun nor moon nor fire can illumine it."

There ends the God-ward journey of the jiva. 'Jyot main joyt samani'. Light merges in the Light.

Spiritual Master

(Page 76-88)
The most urgent need of mankind is to awaken the spirit which lies dormant in man. The world we live in is comprised of 'you', 'he' and 'I'. For most of us, the first person singular is the hub around which the world revolves. It is the 'I' which needs to be praised, honoured and loved. We see the world in terms of 'my' family, 'my' house, 'my' country, 'my' God. If it is 'mine' it pleases and comforts me. How serious we become when the question of 'I' is involved. How indifferent we are when personal interest is not involved. Do we know what this 'I' is that so captivates our minds ? For most, the 'I' cannot be dispensed with nor can it be adequately understood. Is it the sheer ego of the self-centred man which dies with the death of the human being ? Or, is it the residuary divinity which resides in the human and remains intact when all that is seen and sensed on earth disappears ? Is it merely consciousness tied with the physical form or is it rather the omnipotent, omnipresent eternal that transcends time and space ? All miseries and sorrows, lusts and greeds, restlessness and disorder, animalism and terrorism are nothing but the by-products of ignorance which is simply not knowing the real nature and form of 'I'.

'Know thyself' and thou knowest the universe. Without knowing the true nature of 'I' we remain in ignorance. Socrates carved this dictum on the threshold of his house that it might be a continual reminder to him and to the people for it is only this knowledge of 'I' or the self which can usher in an era of peace and prosperity of all irrespective of caste colour and creed. It is only this knowledge which can establish the brotherhood and unity of mankind. The more we try to analyse the human personality, the more difficult it becomes to explain the meaning of the 'I'. As we seek it, it escapes. The gross body, consisting of the senses cannot totalise the phenomenon of 'I'. Neither can the mind be identified as the 'I', for though the mind directs the senses it is devoid of consciousness. The mind is rather a mirror and takes shape from that which it reflects. 'I' therefore, cannot be identified either with body or mind. The more we explore into our own nature to find the 'I', the more we realise this 'I' must be our most fundamental essence. This essence has otherwise been named as the soul or pure consciousness. The soul is simply the essence within, which is imperishable and eternal. Obviously, neither body nor mind can be termed immortal. The body is subject to birth, growth, decay and death. The mind is also subject to flux, decay and constant instability. The mind is finite, it is limited. It is always wavering, trying to seek all, but yet it cannot find the infinite. But the soul has no limit and in fact gives life and consciousness to the mind. The soul is master and the mind its servant. It is the soul which gives this body life and light. Now, understanding this, it becomes the duty of the mind and the body to work together to realise their supreme authority which resides within. Once realised, they must obey it. The soul lends the life or energy to the body to aid in the fulfilment of the obligation. This energy can be used or misused, leading man towards God, or away from his love.

In an ancient analogy, man is compared to a chariot. The horses which pull the chariot represent the senses. The charioteer is the mind or the will. The warrior-master who rides behind the charioteer, represents the self or soul. The horses wildly and impetuously drive the chariot outward and forward. If the charioteer loses control of the horses, disaster results. The horses wish to race unrestricted, even pulling against each other to go in their own directions. The charioteer must be strong and capable enough to have complete control over the horses and to make his will prevail over theirs. Furthermore, it is essential that he trains the horses to pull each in the same direction. The charioteer must also be restrained by the warrior master, and must obey the orders that he is given. The will of the charioteer is subservient to the will of the master, just as the will of the horses must bend to that of the charioteer.

So the self or soul is the master of the mind, and the mind is the director and controller of the senses. The mind should be acute enough to hear the orders of his master, and restrict its desires, channelling them to the proper path. Only well directed senses can be of any use to the mind which is seeking knowledge, just as it is only the stable and controlled mind that can fulfil its duty to the Self, or soul.

It may be said that there are three basic types of classifications of people in this world. The first are those who easily fall prey to their senses or desires and exist for the sole purpose of satisfying them. They are generally lead by the uncontrolled senses, meeting the same fate as a man who sits on a runaway camel whose rein is broken. Lost in the wilderness of life, they sometimes rejoice, sometimes weep. These people have no stability. Devoid of a determined will, they are driven like a straw in the winds.

The second type of person is he whose mind is strong, whose faculties are sharp and consequently whose ego is inflated. They seek total independence, rejecting the idea of any kind of master, inward or outward - who may control their will. They identify 'I' with the ego and seek independence from the true master the soul. They do not believe in the very existence of the soul beyond mind and body.. They think their mind is strong enough to control the chariot and guide it safely to the battlefield. Such men are in fact lost souls who believe in the axiom 'man is the master of his own fate'. Such self-willed people,- knowing not the entity of the soul, depend on the power of the mind, body and wealth and are full of ambitions. They never find rest and are in a constant state of struggle from moment to moment.

The third kind of person is he who knows the self and lives according to the dictates of the inner self, the pure 'I' or soul, and becomes pure and humble In spirit. His life is marked by contentment and a lack of strife.

Know the Soul

Is it possible to know the soul within and accept it as our master? Can the mind and senses be controlled and made into a true servant, obeying the soul? How does the mind which never ceases to think, which is always distracted by one thing or another, find peace and quiet? How can man learn to control his mind and senses and experience the bliss of the inner most essence, his life and light ? How can he identify himself with the pure consciousness and discover the true nature of 'I' ? Realised souls of all time have come to answer these questions to the world, to direct on to the path of peace. They have come to solve the problem of human nature giving guidelines and enlightenment to them.

We can see that most people pursue the path of the senses, spending their life energy on the most superficial things of life. While they have been given the human form they are still driven by animal tendencies. They spend their life gratifying the animal within them rather than discerning the eternal divinity which resides within them.

Christ says in Saint Luke, chapter 9, verse 25, "For what is a man advantaged, if he gains the whole world and lose him self or be cast away?" To some, the message of light and life have little appeal. Others are born with a divine urge to find the soul, and from inherent tendencies, and potentialities are able to rise above the mundane existence of the sense objects. They are naturally attracted to find out the knowledge of the soul. Thus, the first requisite for knowing the soul is to have a burning desire for it and to have a discriminating faculty able to distinguish the good from the evil in life, the permanent from the non permanent, peace from pleasure and soul from matter.

Usually those who have a burning desire to understand the meaning of life peruse the scriptures, the work of the great holy men of the past and other testimonies that may guide them in their search for truth. For the scriptures are but the writings of great spiritual masters who wish to show man the path to the true purpose in life and how we may successfully find it. All the religious scriptures, be it the Bible, Koran, Gita or Upanishads, unanimously urge us to know the spirit and to identify ourselves with the master or the all permeating God. Some texts call this Allah, others Brahma, or God. The names may vary, but the concept is one and the same. There remains only to realise the way to this eternal essence, Knowledge of the soul cannot be attained simply by reading the holy books. It is only a living spark that can give us light. The truth can only be imparted to us from the living spiritual master.

The Spiritual master

Spiritual masters, or enlightened souls come to the world in order to give mankind knowledge of the soul. They come to liberate man from the clutches of the material life by initiating him into the life divine. In the story of Christ we find an example of a perfect master and his message.

Christ spoke of himself as the light of the world. He exhorted the people to visualise light and follow it, as it was indeed the path to perfection. In Saint John, Chapter 8, verse 32, Christ says to the people, "If ye continue in my Word then are ye my disciples indeed, and ye shall know the truth and the truth shall make you free." The true spiritual master must be he who has the power to show us the light and dispel the darkness and who can reveal the innermost mysteries of the self. He is on with God, the eternal essence. The true master trains us how to control the mind and its fluctuations and guides us on to the path where we may merge with the essence of life, which is light. Christ said of himself, "I am the light of the world, he that followeth me shall not walk in darkness but shall have the light of life." (John, Chapter 12, verse 8).

Being the Satguru of his time, Christ warned the people that they had no hope of salvation but through His Grace. "I am the way, the truth and the light, No man cometh unto the father but by me.'' (John, 14; 6). He reminded the people that Guru and God are one and the same entity. One is given form while the other is formless. ``I and my father are one." (John, 10; 30) Thus, the knowledge of the self can be attained only at the feet of a living spiritual master.

In Christ's time, as in ours, there were no lack of false prophets, those who spoke of the kingdom of God without really knowing what it was they spoke about. He warned the people not to follow men who had no realisation of the supreme and therefore could not guide others to salvation. "If the blind lead the blind, both will fall into the ditch." The only way to discern the true teacher from the false is to see if he can indeed give one the knowledge of the light, and man must judge people by their actions, not allowing himself to be fooled by outer words or actions. In Matthew Chapter 7, verse 15, Christ stresses, "Beware of false prophets which come to you in sheep's clothing but inwardly they are ravening wolves."

Christ as well as countless other spiritual masters commanded the people to follow the scriptures according to their true spirit and walk in the path of light which they revealed. Ironically, man ever honours the scriptures and reveres the spiritual greats of history but does not take the trouble to pattern his life after the dictates of that master and thus continues to live a life of suffering. A spiritual master offers the knowledge of the soul, which is the Divine light, and the Word of God.

Divine Light

The light which Jesus Christ spoke of in the New Testament was the light of the soul, the eternal essence or power which pervades and creates everything. It is the source of life, and life's sustainer. Without this light there is no life, there is no consciousness. Christ spoke of this kingdom of light, ". . And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light." (Revelations, 22; 5). It is only he who knows this light that can be considered a true worshipper of God. God is light and if we do not have light we do not have God.

In the New Testament we have the story of Saul who was converted from his persecution of the early Christians when he was suddenly visited by the spirit of Christ and experienced the blinding light of God. He lost his sight until Jesus sent Anenios to go to Saul and explain the light to him, thus restoring his normal consciousness. Jesus visited Saul with the gift of light to show him, how great things he must suffer for his name's sake. (Acts, 9; 16) So Saul was given his sight and baptised into Holy Ghost or Name of God.

The Divine Light has been variously named by different spiritual masters. It is called Elahi Noor in the Koran, Chandna in the Guru Granth Saheb, Noor by saint Kabir, Bhargo in the Vedas, Param Prakash in the Ramayana and Divya Jyoti in the Upanisads. It is possible for every man to experience this Divine Light through the grace of the living master. This light is but the radiance of our own true inner essence. It is the true responsibility of man to know this light, to experience God and become one with his maker. For it is man's function to find God. Without this knowledge man is but an animal in human form. It is written in the Bible that God made man a little lower than the angels so that he may find God and rise above them. "While ye have light, believe in the light, that ye may be the children of the light." (John, 1 2;363.

The path of all spiritual masters is one and the same. They strive to show man the path to the knowledge of the light of the soul. They believe in the oneness of man and man's oneness with God. It is only the ego consciousness of the people that has created differences between one religion and another, who have separated to form creeds and show exclusive loyalty to their own master. For Jesus, Mohammad, Lord Buddha all saw this light and lived to show others its radiance in life.

The Divine Light can not be visualised with our outer, gross eyes. It may only be seen with the third eye, the divine eye which is opened by the grace of the spiritual master. We are all in possession of our divine eye but most of us are ignorant of its existence and its power. Christ speaks of this third eye in Matthew, Chapter 6, verse 22: "The light of the body is the eye therefore if thine eye be single, thy whole body shall be full of light."

In the Bhagavat Gita, Lord Krishna opens this very eye of his disciple Arjuna, saying that without this eye one cannot see the self-effulgent light. "I will bestow upon you the single divine eye."

The essence of Life

It is possible for every human being to see the Divine Light and merge with the essence of life. Divine Light is simply the radiance of the life essence. Life is supported by this essence known as the word of God, or Divine Light. This is explained completely in Saint John, "In the beginning was the word, and the Word was with God and the Word was God. All things were made by him, and without him was not anything made that was made. In him was life; and the life was the Light of men. And the Light shineth in darkness; and the darkness comprehended it not." God is this Word, or Light. It creates or supports the whole universe. It is the fundamental essence of all life, which exists forever, indestructible and eternal. Every man has within him the eternal essence. He is in fact, part of the totality of its essence. This word of God has the ability to manifest itself in a potent form in order to bring mankind closer to its truth. This manifestation is called Guru, or the Spiritual Master. While as a spiritual master is in the human body, he is not human. He is the Word made flesh. While living in the world he is not of the world. This idea of the incarnation of God is considered a typical Eastern conception. Yet Christ himself speaks of his earthly phenomena in exactly the same way. He was born, "not of blood nor of the will of the wish nor of the will of man, but of God." (John, 1; 13) The Master incarnates to take human beings away from their sins and show them the way to salvation. Christ came to earth in the human form for the express purpose of shouldering the burden of salvation of humanity upon himself. He showed those who wanted his guidance and accepted his authority the path to peace. "I am the vine, ye are the branches, He that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing." (Saint John. 15; 5) This name which bas been preached by all spiritual masters may also be called the seed name. The master comes to sow the seed of true knowledge. '"The sower soweth the Word." (St. Mark, 4; 14) Jesus delivered his famous parable on the sower and the seed to demonstrate the various reactions the knowledge of the Word has upon different people.

Every spiritual master reveals this Word to those who approach him with faith and devotion. It is by His Grace that they are healed and cleansed, as Christ said, "Now ye are cleaned through the Word which l have spoken unto you." (John, 15; 3)

Communion With The Self

By concentrating upon this eternal, all-pervading Word within us, the inner light becomes brighter and more powerful. Those who know the name and practise communion with it, purify themselves and become closer to God and the ultimate experience of His Bliss. God is the Word and light within us, and we may attain Him, experience his essence and attain pure bliss. At this time, we become one with God, and lose all sense of a personal identity. The 'I' or ego as it was known before the experience is lost in the totality of God. Christ was a realised soul, that is, he had experienced this oneness, he knew himself to be God, Jesus prays, "Holy Father, keep through thine own name those whom thou hast given me, that they be one, as we are." (John, 17; 11)

Thus, we see that the true message of Christ is to show the people the way of light, and teach them now to practise the technique of communion with the Word of God, Jesus termed the Word, the Holy Spirit, and 'baptised' the people with this spirit. In other words, Jesus initiated the people into the knowledge of the Word, or the Holy Ghost. By knowledge of the Word, with the Grace of the spiritual master, man is immediately able to control his sense desires and his unsteady mind by constant communion, or meditation upon the Holy Name. The devotee attains peace of mind far beyond the passing pleasures he receives in the world. "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you." (John, 14; 26)

The more diligently the word is practised and meditated upon, the purer shines the soul. By constantly coming into contact through 'communion' with that which is real, one's own inner essence is filled with bliss, and one merges with the eternal joy of God.

One Way

This Word is the essence of all religions, the divinity which all spiritual masters have sought to reveal to the world in their lifetime. It is the one and only way to salvation which all religious doctrines, ways of life, or theological beliefs must arrive at if God is to be really known and experienced. Religion is realisation, it is not empty theory or logical debates. God created man in order to have His realisation. It is the only way to attain God. The living human being is therefore unique in all of creation in this respect. For he only is given the opportunity of seeing God.

In the Old Testament. God's first human creations were perfect, that is, they were in constant communion with God and his glory. The fall of man came about when he forgot the Word, when the lures of the world attracted him, and he bit into the apple of sin, or worldly desire. From that time onwards, man was condemned to struggle to regain that state of divine bliss which he enjoyed in the beginning of creation. Now, for being one with God always, we must strive to rediscover that Divinity within us which we have lost sight of.

Deep within, we are all God, we are all the Word made flesh. But we do not realise this. We think our state of worldly life is all that we may expect. Our duty to the Creator is to become obedient to the voice of the Soul and strive to become realised. This is why Christ said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." We too may sit on the right hand of God if it is the will of the Guru that we are given the way to master our senses and realise the soul within us, which is God. Thus, we become pure self, or the son of God. And only by constant communion with the Word of God may we be able to find the self, visualise the light, and attain God. "God is a Spirit, and they that worship him must worship him in spirit and in truth." (John, 4; 24)

How to know the Word

The Word can only be known at the feet of a living Spiritual Master. It is only a burning lamp that can kindle other lamps. Only he who knows the Word and is fully God realised can be called a Spiritual Master. He has the power to redeem and uplift the souls of man. None but the Spiritual Master is able to reveal to us that Word. The meaning of Guru is one who is able to dispel darkness and show us the light of God. The Master comes to body on earth for the purpose of re-explaining the divinity that resides in man. He frees us from the bondage of the world, and shows us everlasting bliss. The Word that he shows us is the absolute truth, pure consciousness and supreme bliss. Once the soul of a man is clearly revealed to a man who has been baptised in the Holy spirit, he can enter into soul communion through prayer and meditation 24 hours a day. He becomes so purified by this practice that the bright light of the soul shines clearly within him. Blessed are the disciples who practise the Word of God. "Blessed are your eyes, for they see and your ears, for they hear." (Matthew, 13;16) Blessed are they who find the true master, and abide with him, for through his grace only are they able to see God."

Service of the Spiritual Master

Love and devotion of the Spiritual Master as well as selfless service to mankind for the Glory of God speed the purification of the seeker of God. "Thou shalt worship the Lord thy God, and him only shalt thou serve." In the lays of Christianity, this necessity is demonstrated by the oath of complete surrender to the Master that must be given at the time of baptism, sworn to be practised throughout the lifetime of the believer.

Only those who obey the commandments of the master are blessed in their lifetime. Only those who so love and obey the master so that they become one with Him can hope of becoming one with God. For Guru, or the Master is God and if you can realise the Master you have realised God. "Abide in me, and I in you. As the branch cannot bear fruit of itself, except that it abide in the vine, no more can ye, except ye abide in me." (John, 15; 4)

Surely one of the greatest services to the Spiritual Master is to disseminate His message to one and all. This is not only of benefit to the disciple, who may fulfil his devotion to the Master in an optimum way, but is of considerable value to humanity. Therefore Christ chose his apostles and ordered them to wander from place to place, preaching that "the kingdom of heaven is at hand". The disciple who thus devotes his life to the service of his master finds manifold blessings. He is given the power to impart the knowledge of God to others, and finds that God is behind him, forming his actions and his words, protecting him, and keeping his life within His hands. "For it is not ye that speak, but the spirit of your Father which speaketh in you." (Matthew, 10; 20) It is this idea of total surrender that causes the analogy of one who dies and is reborn. Christ died for our sins, and was risen from the dead to glorify his name. So we who die to the desires of the world find new life, and are reborn into the life of the spirit, Thus does Christ say, "He that findeth his life shall lose it: and he that loseth his life for my sake shall find it." (Matthew, 10; 39)

Those that follow the path of God, or the Master, must learn to lose all superficial considerations of their livelihood and their maintenance in life. As Christ told the multitudes, just as God takes care for the raven; where he flies and what he eats, as he provides for all his creatures, so will he provide for man. "Therefore I say unto you, take no thought for your life, what ye shall eat, are what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than, meat, and the body than raiment ? .... Therefore take no thought, saying, what shall we eat ? or what shall we drink ? or wherewithal shall we be clothed ?... But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (St. Matthew, 6; 25, 31, 33)

He who really loves God offers Him his life and his head. He counts nothing as his own, for he resides in God, and God owns everything. "Empty came ye into the world, and empty shall ye leave it." We must leave the illusions of possessions if we are to find God. The disciple who is truly surrendered is free, and bathes in the Light of all lights, experiencing the joy of union with God.

The Living Spiritual Master

The Spiritual Master is always present in the world. There is never a time when we are devoid of His presence. In the present age, one such master is again with us. He reveals the Word of God to all aspirants who come to him with true love for God. He is the Light, and shows us how to see its glory. He teaches the same one eternal truth which is the key for understanding all scriptures and previous spiritual masters. He imparts the Holy seed - Word which grows by his grace and with the diligent communion of the aspirant with His word.

As the master is necessary if we wish the mysteries of the Word to be revealed to us, we must strive to meet and humble ourselves before the realised soul who can deliver us from our darkness. "Come unto me all ye that labour, Come unto me all ye that are heavy laden, and I will give you peace."

The meaning of love, light and life can become clearly experienced under the realised master's guidance. Love is the joy of true being, and compassion is that which flows from one who experiences that joy. Light is the brightness of the soul and the experience of the truth that we are eternally one with God. Life is the Word or spirit within us, which is God as he manifests himself in creation. To receive this knowledge we must surrender ourselves at the feet of the realised master of the time.

The living spiritual master is Balyogeshwar Param Hans Satgurudev Shri Sant Ji Maharaj.

A Pen Sketch of Balyogeshwar Shri Sant Ji Maharaj

Born in a holy family, He was initiated into the life Divine by the late Satgurudev Shri Hans Ji Maharaj, a harbinger of world peace, universal love and ultimate reality. Hailing from the sacred soil of Badrinath in Uttrarakhand, India, Shri Hans Ji Maharaj aroused millions from the slumber of ignorance by His magic wand of spiritual knowledge. Balyogeshwar Shri Sant Ji Maharaj was acclaimed a born saint by Shri Hans Ji Maharaj. Others also saw the Divinity manifested in him, and were constantly in awe of his unusual behaviour from his very childhood. He was destined to fulfil the mission of uniting all religions with the silken bond of love. Yogiraj Shri Hans Ji Maharaj left His mortal frame on 19 July, 1966, transmitting His power potential of the secret Yoga to His Holiness Shri Sant Ji Maharaj.

His Holiness speaks in the language of parables, and disdains all intellectual conceptions of God. His approach to religion is one of common sense. His glittering personality and beautific appearance shed a halo of divinity around Him. He is a supreme comforter, born to dispel the darkness of ignorance and bestow peace and knowledge to the entire world. The Divine Light Mission, under his firm guidance is spreading its message of the Holy Name to one and all.

Shri Sant Ji Maharaj is not only young in years, but also in spirit. He plans to spread the knowledge of the Word and Divine Light to the world in his own lifetime. It is only now in this century where wide scale communication is possible that this proportion of the Mission has been made possible.

He is the manifestation of the supreme power and gives the knowledge of the Holy Name and Divine Light to all who ask for it. "For the Son of man is come to save that which was lost." (Matthew, chapter 16; 26). He promises the gift of the knowledge of the soul to everyone who comes to him, irrespective of caste, colour or creed. "For every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened." (Matthew, 7; 8)

Millions in India have already been enlightened by his initiation into the knowledge of the Word. His disciples have spread his divine mission to England and South Africa, and he plans to disseminate the knowledge throughout the four corners of the earth.

Claiming no religion as his own, he reveals the one Truth of God basic to all religions and reveals the inner path to God.

'The kingdom of God cometh not with observation. Neither shall they say, Lo, Here ! or lo, there ! for behold, the kingdom of God is within you." (St. Luke, 17; 20-21)

Balyogeshwar Shri Sant Ji Maharaj has incarnated himself to reveal the truth, and to complete the destiny of man. He has come to give man the sharp sword of the Holy Name with which to cut down the snares of the world, to kill all desires and to find victory in truth and everlasting life. He has come to speak to us, it is for us to listen.

"Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock." (Matthew, 7; 24)

Devotional Songs

(Page 89-97)
Devotional songs called "Bhajans" have an ennobling effect on the minds of the devotees. 'Bhajans', are divine melodies sung by great devotees praising the glory of Guru and God in ecstasy. They are the spontaneous outpourings of gratitude and devotion. They also reveal the nature of the true knowledge which these saints experienced and inspire others to receive the true knowledge by approaching a saint. Some of the Bhajans have their intent and purpose to awaken the people to the grim realities; the hollowness of life, the agonies of ignorance and the fleeting phenomenon of this world. Like all mystic saints Shri Maharaj Ji would sing certain devotional songs to emphasize his view-point and teachings. The following are the English translation of some of his favourite songs:

"Acharej dekha bhari sadho acharej dekha bhari ray."

O saints ! I have seen great splendours; great splendours seen.
In the midst of heaven is the well of divine nectar, trickling bliss.
Lame man climbs up without a ladder and drinks deep of the overflowing nectar.
Without ringing, endlessly gongs ring, drums beat and conches blow.
Deaf man hears and joyfully loses himself in the Divine Melody,
Without earth, there stands a palace in which shines a brilliant light.
Blind man is filled with bliss, seeing it again and again and exclaims his experiences.
The living man dies and then lives again.
Without food, he is vital and strong.
Brahmanand says: 'Rare and fortunate among saints are those who understand the meaning of my song.'

"Re man ye do din ka mela rahega . ."

O Mind ! The world is but a fleeting fair.
The pursuits of life will not last for ever.
Of what use is it to build tall buildings that touch the sky?
Of what use is it to hoard heaps of wealth?
All your chariots and elephants will be of no avail to you,
Empty-handed you came into the world, and empty handed you will leave it.
The only conveyance for your last journey will be a coffin made of wood to be carried on the shoulders.
O Mind ! The world is but a fleeting fair.
Man thinks his wealth will stand by him in days of distress,
But wealth is slave to none.
Haven't Lord Krishna, Rama and Harish Chandra made it clear that man will not be remembered by his wealth but by his deeds ?
Your wealth will remain here on earth when you leave it with your pockets empty.
Even your friends are your companions only until the holy water ceremony is performed over you.
After your death, your wife will accompany you to the gate of your house, and no further.
The members of your family will accompany you only as far as the crematorium.
Your son will fulfil his obligations and light your funeral pyre.
There is but one thing that can go with you after death; it is the Holy Name.
But for the Holy Name; O mind, you will be desolate and deserted by all.

"Pani Main Min piysai...."

I laugh when I hear that the fish in the water is thirsty.
Man wanders about without purpose to Mathura or Kashi without the knowledge of the inner spirit, like a deer who runs listlessly from forest to forest in search of the musk which lies within its own navel.
All men of the three worlds, even sanyasis, munis and yogis are infatuated by desire and a slave to the mind just as a large bee is infatuated by the buds of a lotus in the water.
The immanent and unmanifested 'Hans' is in my heart, which is worshipped by Brahma, Vishnu, Mahesh and 88,000 munis. God is within but people think he is somewhere outside. O! irony of ironies.
Kabir says: Listen, O Sadhu, this confusion can not be removed without the help of a Guru.

"Mo Sum Kaun Kutil Khal Kami "

Can there be anyone as sly, as sensual and as bestial as I ? How ungrateful am I for have I not disowned He who has bestowed me with this precious human body?
Constantly satiating my hunger I run after my desires like a village pig after refuse.
Daily I serve the men of the world, forsaking the men of God. Surdas says: 'Hear me, O my Lord ! How can there be a place in your heart for one such as I.'

"Payoli main nay Nam Ratan dhan payo."

I obtained the gift of the holy Name.
The Satguru bestowed the invaluable gift.
And by his kindness He made me His own.
My mind cherished the love of the Teacher's feet;
To them am I attached: the world to me is but a dream.
The Ocean of birth and death is dried up for me: I no longer wonder how I shall cross over.
My Lord is Giradhara Nagar:
My eyes have turned inward to obtain His vision.
On whose feet should I fall now that I see both the Lord and the Teacher before me ?
All obeisance to the Teacher, who made me reach the Lord.
I met my Satguru, Saint Raidas, who gave me a souvenir of the Name of God.
I advanced and met my Lord, then was my pain allayed.
I threw dust on the head of the world, then did I attain to my home.

It is in relation to God alone that all kith and kin are worthy of love.
What is the good of the eye balm that only serves to make one blind ?
Take up the hint: no more can I say.
He is in every way a noble friend worthy of your adoration and dearer to you than your very life.
Who can generate affection for the Lord:
such is the creed of Tulsidas.

"Agar Hai Shauk Milne Ka"

If you are fond of seeing God face-to-face, then remember him by every breath
Neither be on fast nor die of hunger.
Neither go to mosque nor make prostrations,
Break the worship pot and be drunken with the wine of love.
Sweep the cavity of the heart with the broom of love.
Cast off the dust of 'mine' and 'thine'.
Do away with duality.
Drink not the cup of 'I-ness'.
But drink deep of the cup of 'Thineness'.
Break this string of beads, throw these books into the water.
Of what use is it to be learned ?
Burn away this vanity of learning.
Think not that God is far off.
Mansoor says: 'O Kazi, Live not on unearned bread.
Great and true is the name of God.
Preach this truth to all.'

How none else but Him can I claim as my own.
I forsook my father and my mother and all those that were dear to me.
In the company of the Sadhus I sacrificed my world and my modesty.
I rushed to meet a saint when one appeared, and wept when the worldly crossed my path.
With tears I nourished the everlasting creeper of love.
In my search I met the deliverer the Holy Name.
Thence forward the Name within and the Saint overhead have lighted my path.
To the Lord Mira has consigned herself.

"Guru Paiyan Lagun Nam Lakhaya Deejo re..."

I touch the holy feet of the Guru who has revealed to me the Name of God.
Awakened by the sound of the Word my mind which was Iying in the slumber of ignorance, birth after birth.
Darkness prevails and nothing is visible. The Guru kindles the lamp of knowledge within.
The urge of the poisonous sense pleasures surges up in the heart and the mind,
Guru kills this urge by the drop of nectar within.
Deep and impenetrable is the torrential stream of life running fast and fleeting,
Sail my boat across the waters, O my Guru !
Dharam Das prays to his Guru, the Lord, 'take me to my destination this life. Now.'

"Man na rangaya rangaye jogi kapra"

The yogi dyes his garments, instead of dyeing his mind in the colour of love:
He sits within the temple of the Lord, leaving Brahma worships a stone.
He pierces holes in his ears, he has a great beard and matted locks, he looks like a goat.
He goes forth into the wilderness, killing all his desires, and turns himself into an eunuch:
He shaves his head and dyes his garments; he reads the Gita and becomes a mighty talker.
Kabir says: 'You are going to the doors of death, bound hand and foot !'

"Bhagya bade sadgura mein payo..."

I found the greatest of fortunes when I met my Satguru.
All my troubles and sorrows disappeared from my mind.
That which I searched for all the time in exterior things I have found within myself.
Now I see the all-permeating light of Brahma wherever I look.
It has made me free from the bondage of life and death and saved me from the swinging cycle of rebirth.
Brahmanand says, I lay prostrated, overjoyed at the feet of Satgurudev, who has caused me to achieve all things.
Truly his importance is greater than God's.

"are dil, prem nagar ka ant na paya."

O My heart ! you have not known all the secrets of this city of love:
In ignorance you came, and in ignorance you return.
O my friend, what have you done with the life ?
You have taken on your head the burden heavy with stones, and who is to lighten it for you ?
Your Friend stands on the other shore,
But you never think in your mind how you may meet with Him,
The boat is broken, and yet you sit even upon the bank; and thus you are beaten to no purpose by the waves,
The servant Kabir asks you to consider; who is there that shall befriend you at the last ?
You are alone, you have no companion:
You will suffer the consequences of your own deeds.

"Re man ram nam ras peejey"

Drink thou, the nectar of the Holy Name.
O mind, drink thou the nectar of the holy Name.
Abandon thou evil company, associate with the saints at all times.
And hear thou the discourses of the Lord.
From the mind turn thou all lust, aa0er and passions.
Mira's Lord is Giradhara Nagar, In His dye is she coloured.

"Sadho, so satgurumohi bhawai"

O Brother, my heart yearns for that true Guru, who fills the cup of true love, and drinks of it himself, and offers it then to me.
He removes the veil from the eyes, and gives the true Vision of Brahma:
He reveals the word in him and makes to hear the unstruck Music:
He shows joy and sorrow to be one:
He fills all utterance with love.
Kabir says: 'Verily he has no fear, who has such a Guru to lead him to the shelter of safety.'

"Guru Sumdata"

There is no other giver but Guru.
The World stoops before Him to beg.
Guru is the lord and the creator of continents and the subcontinents.
The King and the emperor both stretch out their hands before the Guru.
Let those who have ears listen.
You can never attain God by worshipping idols.
Waiting at the doors of a Saint bears all the fruit of making the 68 pilgrimages.
What is the use of bathing in all the holy waters if the heart is impure.
The outer body may be cleaned, but what of the inner self ?
In this ocean of life there are many who are cut adrift.
Kabir says, He who surrenders himself to Me, shall be taken across the sea of life.

Sayings of Shri Hans Ji Maharaj

(Page 98-102)
On Man:

"The human frame is a golden opportunity bestowed on the Jiva by God through which he is able to realise God and free himself from the bondage of birth and death."

"Man is the crown of creation. Even celestial beings pine for the human frame. The body is the home of worship and meditation and if it is not utilised for this purpose, man is the greatest loser."

"God has created the human frame for the express purpose of giving man the opportunity of realising the Divinity."

On the Aim of Life:

"Just as a fish can only fulfil its purpose within water. The aim of man's life should be essentially one which can be fulfilled and realised within this human frame."

"Be engaged in practice after acquiring the knowledge, this is the goal of human life."

On Satsang:

"Satsang is received by the blessings of Hari."

"Satsang is not the recitation of Holy Scriptures (Kathas) nor philosophical discussions of learned men. Satsang is the company of the true saints. It is hearing their words based on their own revelations."

"Sat means 'truth' and sang means 'association or company'.
So, satsang means the company or association with truth. Since saints are the embodiment of truth, we should associate with them."

"Satsang has a transforming effect upon man. It cleans man from the dust of sin and kindles in him love for God."

On the true Guru:

"It is a spiritual law that there can be no divine knowledge without the grace of the living Satguru."

"The Satguru is the living embodiment of grace, and the very ocean of mercy."

"Just as salt water from the ocean is useless for drinking purposes, so the all-permeating power of God are useless to man until revealed by the true Guru."

"Guru is the dispeller of the darkness of ignorance and the bestower of the Divine Light."

On the Scriptures:

"Scriptures are recorded revelations of the saints. They must be read. But the esoteric meaning within them must be understood through the help of a realised soul."

"The 'Name' and the 'form' of God referred to in the scriptures cannot be found within the scriptures itself. Just as the texts speak of the self-effulgent light of God, but this light can only be seen within man."

"Just as a tree which does not provide shade is useless, so a Guru who can not impart true knowledge is of no avail."

"Search for the Guru who reveals the true Name of God. All other Gurus are false."

On the Eternal Truth:

"This knowledge which I am imparting is the true knowledge. It is the eternal truth. It was true in the past, it is true today and it will remain true in the future. God is One, His knowledge is also One."

"That which was told to the sun in the beginning of creation, which Krishna imparted to Arjuna, that very thing is what I offer you today I."

On Happiness:

"Happiness is not the attribute of matter. It is the quality of God and it is through the knowledge of God that one can attain happiness."

On Religion:

"Religion does not mean to surrender to dogmas and religious scriptures or conformity to rituals. But my religion constitutes an abiding faith in the perfect values of truth and the ceaseless attempt to realise them in the inner most part of our nature."

On Devotion:

"Devotion is independent from all rituals. It is the treasure of all happiness. Without the company of saints it can not be attained."

"Devotion is like a rare pearl. When it is discovered within the heart, there is eternal light."

"The traditional modes of devotion, the rites and rituals, do not constitute devotion. Real devotion means unbreakable remembrance of the true name of God at all times."

On the True Name of God:

"The adjectives, "Ram, Ram," "Hari Krishna", or "Om Namo Shivai" are not the True Names of God. The true Name of God is beyond the alphabets, and unmanifest. It is the primordial sound, the breath of life."

On Caste:

"Who are the Shurdas ? Those alone are Shurdas who are wanting in faith in the Lord God, no matter what their caste may be."

"Caste is the superficial difference between man which can only be destroyed by the sword of True Knowledge."

On Action:

"What you are to do tomorrow, do today. What you are to do today, do now. None knows when death will overtake you."

On Service:

"He who propagates the true knowledge is my true devotee, dearer to me than my own life."


Satgurudev Shri Sant Ji Maharaj
(Page 103)
Preface | Part 1 | Part 2
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