Realisation Of The Reality

Realisation of “The Reality” - By Kuber Nath Srivastava

CONTENTS

Chapter

No.

Page

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(1) Realised Secret

1 - 13

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(2) Search in Mind

14 - 24

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(3) Something Traceless

24 - 34

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(4) Overcome Quality

35 - 43

INTRODUCTION

It is said that the heart of a Saint melts like butter. Certainly it is true to the hilt. Put with this difference, that the butter on being heated by fire is forced to melt in the form of liquid to help others, but the holy heart of a Saint begins to melt, Ipso facts in form of MERCY by the effects of the trouble of others to help them. Kuber Nath Srivastva on being heated and tormented by his spiritual trouble, presented himself before His Holiness Param Dayal Faqir Chand Ji Maharaj to be liberated from his troubles. Studying his sufferings, the heart of His Holiness, began to flow in the form of mercy in order to liberate him from his troubles. His Holiness was pleased to deliver four discourses from 3rd Nov. to 6th Nov. 1975 overflowing with mercy, on the “Realisation of Reality” of the Universe, God, Rebirth, Self, Real Self, Religion and the Ideal, so that after Realising the Reality Kuber Nath Srivastva may liberate himself from the troubles of body, mind and soul to pass his life peacefully and cheerfully. Realising the Reality of the above Kuber Nath Srivastva has written this book with commentary, in token of thanks for His Holiness’s mercy and has presented it to Him describing as to how far he has succeeded in Realising the Reality. His Holiness has been pleased to appreciate his understanding and has recommended Manavta Mandir, to get it published so that intelligent people suffering from physical, mental and spiritual troubles may Realise the Reality of the Universe, God, Birth, Rebirth, Self, Real Self, Religion and the Ideal in order to Liberate their Self from the torments of body, mind and soul and pass their lives peacefully and cheerfully in this world of duality. The Trust warmly welcomes it and is getting it published at it’s own cost for the benefit of humanity. The more you peruse this book, the better you will Realise the Reality.

Secretary Faqir Library Charitable Trust (Reg.) Manavta Mandir Hoshiarpur (Pb.) India. 10th July, 1978

REALISATION of “THE REALITY” CHAPTER I Realised Secret

Have you ever considered, what is the Spirituality? It is the method acquired by spiritual exercise under the guidance of a spiritual guide who has attained the spotless state, to let pass the Self without any spot unaffected by creation and creator or universe and god to meet Real Self in order to pass the life peacefully and cheerfully in the world of duality. So far as I have searched the universe, I find it to be the only heaven and no other. It is supported by the following poem of Data Dayal in vernacular translated in English prose as such: Sadho satguru Muram lukhaya 1) Aasun mara ghut ke, bheater, kuhain guya nahain aaya. Hath pawn ko koon helaway, suhaj mai joag kumaya.

2) Pingla ban ker perbat langha, bruhm shikur chudh aaya. Gunga bahu bidhi bani boalay, aunhad nad bajaya.

3) Bin kar karam karun mai sub bedhi bin pug panth mai aaya. Bin jebhuya rus swad leat hun, satgrue keanhi daya.

4) Juhan mun jai luggay tuha unmun, sunna sumadhi rechaya. Bhawor Gufa ki durgum ghati, toar ke sutpud aaya. 5) Buhva dukh say nuhi ryhun dukhari, grue puray ka agya kari. Radhasoami charan shuran balihari, bhugti saj sujaya.

Translation in prose: O, spiritual seekers, the real Spiritual guide disclosed the secret of the Reality. 1) I concentrated my self in mind without letting go in or out my thoughts and got united my self with the Real Self easily without moving my hands and feet. 2) Becoming in a crippled state or concentrated ascended at the top of divine light and sound and becoming in a dumb state or un-talkative played on the music of sound in mind talking very much. 3) By mercy of Real spiritual guide, I do all without hands, travel without feet and taste without tongue.

4) It prevails ecstacy wherever my mind goes. I overcame the scope of the senses and came out of the unfathomable valley of transmigration to reach the Real Abode. 5) I am not affected with the trouble of duality, because I obey the order of my perfect guide. I take shelter in the divine light of Radhasoami, who taught me how to devote.

Kuber Nath you have visited me for (the) sake of a discourse on spirituality. I am performing this duty in obeisance to the order of my spiritual guide who ordered me to alter the present mode of teaching spirituality in my life. So I have altered it’s mode according to my view for (the) general benefit of the public. I have succeeded in my mission as Data Dayal, my spiritual guide has blessed me as such. In the above poem Data Dayal says, “O, spiritual seekers the Real guide disclosed the secret of the Reality.” What is that secret? It is this secret that although my form appears within (the) minds of many men and at many places and it fulfils their desires but I never get my self manifested in their mind(s) nor know about it. This secret is the key to open the lock of (the) saints faith. Data Dayal tried his best to get me (to) realise this secret by hint, but I was incapable to catch his hint. He did not explain it openly because neither anyone deserves it nor aspires for it. He entrusted me (with) this duty for (the) sake of realising the Reality and not for making money by keeping this secret closed to ignorant people. How to disclose this secret? By teaching one how to be concentrated and attracted in mind without letting go his thought in or out in order to get united his Self with the Real Self. This going in and coming out of thought takes place in our body, mind and soul. When anyone realises this secret, his thought neither go in or come out. He overcomes the region of thoughts. He becomes peaceful, calm and happy. There was a time in my life when I used to form (the) shape of my spiritual guide in (the) light of my mind and adore it, taking it to be separate from myself. But since I realised the fact that although I do not manifest myself within anyone’s mind, but my imaginary form fulfils the desires of those concerned. I understood that whatever buds out in my mind or in anyone’s mind is not real but imaginary and transitory. So now I keep myself detached from the motions of body, mind and soul overcoming their regions. My Self remains attracted to (the) Real Self. We should overcome physical, mental and spiritual motions and remain unaffected from our thoughts which are reflections and imaginary. When we shall pass and overcome these three regions we shall attain that state. What is easy union of the self with the Real Self? It is to withdraw ourselves from all sorts of motions and get our self united with the Real Self. We have to struggle hard and fast in order to form (the) imaginary shape to light of our spiritual guide or any prophet and to accumulate light and sound. So we should not forget to practice regular spiritual exercise. But when we realise the secret of the Reality our struggle comes to an end. We realise that the Real Self is beyond the effects of body, mind and soul. If I myself or any of my relations get ill I am not annoyed at all on account of this realisation that every self interested action comes into reaction. You have come to me for (the) sake of discourse (and) I perform this duty just like an actor who plays his part in a drama for (the) sake of (the) drama and has no concern of happiness or sorrow from gain or loss of the drama. I know about myself. How other saints play their part is

known best to them. When a man is concentrated, his body becomes inactive like a cripple, he cannot speak and becomes dumb. Your mental thoughts and feelings are compared with a mountain which you cannot cross. But when your self is detached from your mountains of thoughts you easily cross or overcome them. There was a time when I also remained attracted to the games of body, mind and soul, playing and enjoying them taking them to be real. But since I realised this secret I overcame them. Those games bud out in the course of spiritual exercise, which are mountains or hindrances which do not allow our self to get it united with the Real Self. Having realised their non-existence I have overcome them, being in a crippled and dumb state. But you cannot do so, so long as you are not so much concentrated and become in (a) crippled and dumb state. When I became seven years of age I found myself attracted in spirituality and now I am of ninety years. I have spent my entire life in search of it. I have realised the hindrances in (on the) path of our self to the Real Self. These are different stages of our mind which are called in vernacular Sahas dal Kamal, Trikuti, Sunna and Maha Sunna. Our self gets attracted enjoying their scenes instead of overcoming them and thus they become hindrances or mountains to be crossed. As I have understood this fact and overcome them with the experience of you spiritual seekers! I pray for your health, wealth and peace. The form of the spiritual guide or prophet which you get manifested in the course of your spiritual exercise is a curtain, which conceals self realisation. On account of it almost all the people of the world have become ignorant and different sorts of religions have come into existence, whose guides make money for themselves and their generations keeping you sectarian and communal behind this curtain. The divine lights and sounds of different sorts at different stages of your mind which you see and hear in (the) course of your spiritual exercise are also a curtain and hindrances. They keep your self off from the Real Self. Above all these, there is an unbreakable sound which is real. We call it in vernacular as “Nam”. O, Kuber Nath, as we both are disciples of the same spiritual guide, you love and respect me as your elder brother, so I disclose this secret to you without any selfish motive. Only this realisation that I do not manifest myself within any body or at any place has changed my life. Now when you have traced the path and realised the secret, then your search is over. You have found out what you desired and reached your goal. Soami ji has said that religion has devoured the religious followers. It is fortune to be a follower of religion but it is a misfortune to die as a follower of a religion. The follower of a religion keeps himself confined in the religion and does not get out of the bond of religion. Such is the case of spiritual seekers. They keep themselves confined in enjoying divine light and sound and do not pass out of them to overcome them. When you get traced out the path and realise the secret you get your self jumped over the games of light and sound and your self is united with the Real Self. I loved and respected my spiritual guide in order to realise this secret for which I had a keen desire. But in spite of all this I could not succeed. In (the) year 1918 he ordered me to preach his mission and said, “Faqir do not think that by carrying on my mission

you will redeem the distressed men from their benefit only and would gain nothing for yourself. Mind that the experiences of those men will get you realised the secret which you aspire now.” This work has shown me the path which I was searching. I have said what I have said. I cannot make out how far you are capable to appreciate it. After realising this secret I have become calm, quiet and peaceful without any if or but. All those who attain this stage become as such. I do not know what others mean by whirlpool of life and death. What I understand about it is that our thoughts make a whirlpool in our mind just like the water of a fast flowing river makes a river and becomes an unfathomable valley. It does not allow anyone to get out of it. Whatever enters into it is drowned if heavy and if light remains swimming in it. Likewise the whirlpool of our thoughts do not allow us to get our self from it and keeps our self always entrapped in it. In fact our thoughts come out of our Self just like rays from the sun. They are reflections and have no existence of their own. But it so happens that their reflections, which have no existence, get themselves appearing to be having their real existence, just like we take the reflection of our own face in the mirror to be real and forget our real face. It keeps our Self attracted to it and becomes (a) hindrance, or curtain to our Real Self. It is only due to mercy of the Supreme that I got out of this whirlpool. Now I am in such a state where there is neither pleasure nor pain and realise that Data Dayal trusted this task to me to attain my present state. My Self remains attracted to the Real Self. We have come into the human body as offshoots or atoms to Real Self and on account of it’s ignorance we remain confined in games of mind and soul causing transmigration. The Supreme Power descends in the form of a Spiritual Guide and mercifully leads us to our Real Self.

Poems in the vernacular of Data Dayal Sahib: (1) Tue hai kiya tue murkazay aalum hai, ay murdey faquir Phear rahai hai duniya tairay girrd, khud bun kar ausear (2) Khud hai tue ey our auleaf kay wausuf hurdum juda Ey meli aai khudhie, jub hai auleef tub hai khuda (3) Ey saffati nam tairay, khud hai tue sub ka ausal Sub kay sub afsoas kalya hain, ausal kay hain sub nukal (4) Ausal tue hai muksaday kunain tarai nukal sub Gaiyan dhaiyan aur yoag kaai hain, teyri he hain auqul sub (5) Noor say tairay manauwar, aasman kay meharo mah Tayri he auzmut kai hain, yea khddur wo eazz wo jay (6) Tue hal dana tue hai nadan, dono tuejh say hain auyan In kay perdoon mayn hamesha, zaut tayri hai hehaan (7) Tuhat, foakwo wsat ka taray he upper inhasar Jan ka unjan hai, unjan ka hai jankar (8) Tue na akul wo hoash hai, aur tue kahan behosh hai

(9) Jagat hai soata hai, donon say jub uper chadha Jat ka apneay uhan aaya toa pata hai puta (10) Es putey key bhe tujhay, derasul kuch perwah nahi Teari jaisi shan ka koi aaj tak dekha nahi (11) Zat mein apnay huwa gum, tub tou pata hai puta Es leay eah bhead sara aaj tumko dey dea

English translation: (1) What are you? O, brave Faqir. You are the centre of the circle of the world This world is rotating around your Self being imprisoned. (2) Your Self is always out of form or qualification. When you come into form and have qualification, you become out of your Self. (3) Whatever is named is the name of your Real Self’s qualifications, which is represented by your Self. All these are nothing by imitation of your Self. (4) The true reality is your Real Self. Whatever exists in the body and mind (both worlds) is only a reflection of the Self. What are these meditations, salvations and union? They are all nothing but creations of your mind. (5) The sun and moon in the sky are lightened by your Self. All the splendour is the reflection of the immensity of your Self only. (6) Wisdom and folly both are represented by your Self. Your Real Self has been concealed under their veil. (7) High, low and middle all exist upon your Self. You feign ignorance, knowing unknown the Real Self. (8) Your Self has neither any concern with wisdom or intellect nor is without these. Your Self is attracted in their play being intoxicated out of yourself. (9) You sleep and wake, but when you ascend above the regions of both, then you realise as to what is your Real Self. (10) However your Real Self has nothing to do even with this realisation. I have not seen a man of such dignity as your good self. (11) You trace your Real Self, when you are absorbed in your Self. Note that I have revealed today this secret to you.

As I could not realise the secret of this poem, so also to realise its secret my spiritual guide entrusted me with this duty. I am neither a spiritual guide nor a saint. I have no desire to become as such. Now, I have realised that I do not get my form appeared within anybody or at any place. It is the known faith of those people who get me appeared within themselves and fulfil their desires with the help of my imaginary form.

It is one’s own thought and impression which revolves around his Self and his Self is witness to it. The Self is neither light or Sound. Divine light and sound revolve around one’s self. The Real Self is the Reality and our origin, beginning, etc. This secret I have realised from you spiritual seekers. My Self, Your Self and everybody is the same object around which thoughts, light and sound rotate. Only the Real Self is the Reality and the rest is it’s reflection. One says I am soul, another says I am light and sound. It is all fancy. It is realised by the grace of the Spiritual Guide. He is so merciful as to explain it and get one realised “the Real Self”. My form gets itself manifested in different parts of America, Africa, India and other countries in minds of people whom I do not know at all and fulfils their desires. I have disclosed this of Reality that I do not so or even know it. However, other spiritual guides and religious heads take undue advantage of it. When anybody informs them that their form appears in their mind and asks them as to whether they did so, they confirm it. They take undue advantages of it and get themselves honoured and worshipped, besides looting them. It is not only the fault of these spiritual guides but also the fault of their followers, who are pleased with this flattery and do not try to get out of this illusion, but remain attracted to the pleasure of ignorance and fail to reach their Real Self Abode. They are just like those men who enjoy a woman to get themselves snatched of both their power and money. Our Real Self is our mainstay. All the forms, light, sound, sun, moon etc. which appear in our mind in the course of our spiritual exercise are also reflections of the Self. It is wrong to think that they are real and come from outside. Your intellect is created by your Self. Your Self creates you world and you become happy or aggrieved according to your own creation. These creations are nothing but veils which keep your Self off from the Real Self. In order to get the Self united with the Real Self we have to realise that these are created by the reflection of the Self itself. But taking it to be real the Self has got itself thickly covered in it. I could not catch the hint of my spiritual guide. So I laid the foundation of Manavta Mandir here at Hoshiarpur. I knew very well that I would not gain sufficient money to support my institution properly by disclosing the Reality. But I do not care for it. It may or may not be supported as God wills. My motive is not to hoard money by it’s establishment. My motive is to disclose the Reality and remove religious ignorance. Data Dayal says, “O, brave Faqir, high, low and middle all are reflections of your Self. You feign ignorance knowing unknown the Real Self.” I have realised the Real Self with the help of spiritual seekers. No doubt I had a keen and sincere emotion, Love and devotion to realise the Real Self but I could not succeed completely in the lifetime of Data Dayal. This gentleman who is sitting here was serving in the defence. He was declared unfit to serve in defence on account of his disease and was removed from his services. He became very much anxious for his livelihood and maintenance. His mind became vacant and my form appeared in it saying, “Never mind, you shall be appointed in the Post Offive.” He wrote about this fact to me with thanks. When I received his letter I asked myself, “Did you go to him and advise him as he says?” No, I never did. But all of you do not deserve to understand the secret of the Real Self-Realisation, because you do not come to me with this motive. Many men have come with worldly ambition. If you want worldly success then keep auspicious and healthy thoughts in

your mind. As you sow, so you shall reap. As you think, so you shall become. Recitation and meditation with auspicious and healthy thoughts is compulsory for worldly success. Mind that if your thoughts and wishes are inauspicious and unhealthy then you shall be destroyed. Data Dayal has written about me, “O, brave Faqir, I have not ever seen a man of your dignity.” I was surprised to read it because I had no idea about myself as such. But as it appeared to Him that in due course I shall realise the secret of the Reality so he foretold it about me. Hazur Maharaj, who was the top most disciple of Swami ji (the founder of the Radhasoami faith) as well as the spiritual guide of Data Dayal our spiritual guide, has written poems in praise of Soami ji, who was merciful to get him realised this secret of the Reality. Let us today sing heartily the praise of the spiritual guide, who being merciful manifested himself in the world in human form from His Real Self Abode to disclose the secret of Reality. He broke the string of execution of deeds and doubts and took me beyond the scope of transmigration, devoted love and faith in my mind and directed me to my Real Self Abode. He explained to me the different stages of mind and soul and disclosed the secret of Self. I sing the praise of my spiritual guide, because he is the only human being to lead me to my Real Self Abode. In order to realise the Real Self for acquiring peace of mind , I was searching for it in the form of the prophet Ram. Data Dayal wrote me a poem in order to realise what I wanted, which is translated below: (1) I teach you Surat Shabd union and make your game easy play by letting you understand this matchless method and release you from the cradle of time which is the cause of duality or transmigration. (2) Attend with discrimination, the discourse of the spiritual guide, who being merciful is graceful to you. Become a spiritual meditator, practise this method and go beyond the cradle of transmigration of duality. (3) Even gods are not fortunate enough to get human birth, you have come in my contact and have got a very nice chance to meditate and dispel illusion. All the reflections of body, mind and soul are but reflections of the Self in their centres in which the Self remains attracted taking them to be real and even forgets itself, what to speak about the Real Self. When we see the reflection of our face in a mirror we take it to be our real face and forget our real face. In order to distinguish between the reflected and real face, it becomes necessary that either the mirror before the face be removed of the face before the mirror be turned aside. When this shall be done the Self shall be detached from its reflection and will naturally proceed towards the Real Self, because the Self cannot keep itself without attraction either up or down. When the Self will leave its attraction from downwards, then it is bound to be attracted upwards. If this secret is realised the whole problem shall be solved. If you succeed in living in the will of God then naturally your Self shall get itself united

with the Real Self or if your Self gets united with the Real Self then you shall succeed in living in the will of God. Both of these carry the same weight. If the spiritual guide is perfect and the disciple is sincere, keen and obedient to him, then in due course all mental dirt of duality of the disciple shall be washed away. His mind shall become transparent like a mirror and all the virtues of his spiritual guide shall begin to reflect in him. A Persian saint has remarked in his following poem as to how a disciple should be obedient to his spiritual guide: Bumai sujjadu rungin kun, gurat pearymuga goyed. Ke salik bea khabur nubuwad, zurah wo rusim munzeal ra. The gist of the above poem is that, “if the spiritual guide orders the disciple to sprinkle wine in a temple instead of water, he should obey it without any if or but. Because the spiritual guide knows best as to how the disciple shall reach his goal. How the reflections of a spiritual guide reflects in a disciple is apparent from the following story: Once upon a time a king appointed two men in order to draw a picture on the two walls of his drawing room facing each other and besides paying their wages for six months announced to award a prize to the man whose picture shall be more attractive. By chance one of those men was a teacher and the other was his taught. A curtain was hanged between the two walls so that one may not be able to copy the picture of the other. The taught polished his wall so nicely that his face began to reflect in it and did not draw any picture. He finished his work in a week and went to his home. The teacher took six months to draw an excellent picture on his wall. The king fixed a date to inspect their pictures along with his courtiers in order to decide the fate of the man to be awarded the prize. When the curtain between the two walls was removed the reflection of the picture of the teacher fell on the polished wall of the taught which began to shine being more attractive than the picture of the teacher. All were surprised to look at the picture of the taught. The taught gained the prize besides getting wages of six months, but the teacher who laboured hard for six months was only given wages of six months. Poems of Soami ji Maharaj which are translated below to get you to understand how the duality has entrapped the Self: (1) Look amidst the sky of your mind, where blackish bower is flowering or duality is prevailing. It attracts the Self which begins to enjoy taking it to be real and forgot i itself. (2) The Self keeps itself enjoying this region of duality which is the reflection of itself. Every sort of spiritual seeker remained entrapped in its net of transmigration. (3) The time or duality has separately spread its net and throws all back in transmigration who are attracted in its scenery. (4) It spoils all the labour in vain by means of attracting the Self in different sorts of sceneries.

(5) The cruelty caused by the duality cannot be described. It devoured all those who failed to take the shelter of the Real spiritual guide. (6) No one gets out of the duality. All remain entrapped in it. It keeps all spiritual seekers swinging in its cradle. (7) The duality allows none to get out of its cradle so the secret beyond duality or time (Kal) remains closed. (8) Trinity failed to overcome the duality. Except saints none overcome it. (9) The Supreme Power in form of a human being is disclosing this secret to all in general, but it is understood only by those who deserve it. As you enjoy the pleasure of birth and suffer the pain of death so in this way you always remain entrapped in transmigration. All the scenes of the different spiritual stages which are called in vernacular as Sahasdal Kamal, Trikuti, Sunna and Maha Sunna are nothing but reflections of the Self and are within the scope of time or duality or Kal. Different sorts of reflections of the body, mind and soul, which bud out at the time of death decide the nature of birth. If at the time of death one has realisation of the Real Self, he shall be free from transmigration and would not take rebirth. But if he has in his mind and saint or any prophet he is bound to take birth. Hazur Maharaj who preached the spirituality has written that at the time of death all the films of the deed either good or bad appear before a man. If divine light is seen and divine sound is heard by the dying man, he remains in the region of light and sound attaining their discourse and enjoying them up to the time till the Supreme Power does not take birth in human form on the earth. When the Supreme Power comes in the form of a human being the spirit of such a dying man also takes birth in human form along with Him and comes in His contact who gets him out of transmigration forever. He realises the secret of Reality or Real Self and merges in It. Had I not realised the Reality in the faith of the Saints, I would certainly denounced it without fail. Because being a Brahman by caste I worshipped prophet Ram and Krishna whom the saints have declared incarnations of Time or Kal. As on account of my ignorance, I took it to be against the Reality, so I could not tolerate these remarks against these prophets. It began to pinch me as to why I came in contact with such a faith, from which I could not expect such remarks. I prayed to God to remove this grievance of mine. But side by side I had full confidence in my spiritual guide taking Him to be a real saint., I pledged to myself that I shall follow to understand the Reality of the saints faith and disclose my realisations as I shall understand it plainly to the people of the world either right or wrong. On account of it I am not doing any favour to you, but I am reaping that which I have sown. So long as a child is ignorant his mother holds him fast to her breast and gets it suck to him. She is not even ashamed of being naked before him. But when the child grows up and comes in senses, she keeps her breast and body covered before him and cuts off the former connections from her son as child. Hence it becomes the duty of the duty of the grown up child to serve his mother, because the mother has taken trouble to bring him up. Likewise the spiritual guide takes trouble for his disciple to realise the Real Self. If the disciple after attaining this realisation does not honour, respect and serve his spiritual guide, he is guilty of being unthankful to his spiritual guide. As I have realised this secret from Data Dayal. I have best regard for him and preach his mission

in abeyance to His order. Debauchers, wrathful and every sort of sinners are liberated, but the egoist and ungrateful are not liberated even though they recite the name. The man who considers the physical form of his spiritual guide, to be the real Guru is egoist and cannot be liberated, your Self is your spiritual guide, which is always with you and is never apart from you. But this Reality is not easy to realise. As I have realised this secret with the help of spiritual seekers like Gopi Lal Krishak, so I served him and paid all his expenses so long as he stayed here in Manavta Mandir. Now, I serve as such Dayal Dass who is here. I am so thankful to you because your experiences have helped me to confirm my realisation of the Reality. The spiritual guide is always merciful to pull up his disciple and gets him given shelter in the divine light and sound form of the Supreme Power. None has the power to praise Him as He deserves. I was sincerely in search of the Reality. The mercy of the Supreme Power took me in the shelter of Data Dayal Ji. So if you have a keen and sincere desire to realise the Reality, the Supreme Power will give you the shelter of a sincere spiritual guide in one or another form without fail. I have explained my realisation of the Reality to you plainly. Now, it is your duty to brood and act upon.

CHAPTER II Search in Mind

Poems of Data Dayal Sahib in vernacular: Jean dhundha tean paya sadhou, naam ratan dhan khani. (1) Mun perbat men khan khuli hai sutguru ki suhadani. Lay kudali kur bhagti prem ki, khoaday koai nur gyani. (2) Maun ko khoad ratan dhan paway, naam Ratan sukh dani. Dukh dareader phear nikat na awway, mun ruhay bahu herkhani. (3) Chal satsung bhead lay guru say, choad kusangat prani. Radhasoami charan sharun bulihari, mae toa huwa vigyani. English translation: O, ascetics, only he who has found the wealth of name’s gem who searched its mine. (1) By grace of real spiritual guide mine is opened in the mountain of the mind. Any intelligent man digs it, taking in hand the spade of love and devotion. (2) He obtains the wealth of gem by digging his mind, which is the fountain of happiness. Mind always remains pleased, keeping poverty and grief aloof. (3) Get out of the society of evil men, join the society of saints to understand this secret. I am thankful for the shelter of divine light which took me beyond discrimination. After hearing the above poem, I ask to myself whether I have obtained the wealth of name’s gem? Had my spiritual guide been alive I would have confirmed by realisation about this poem. I am in search of, “name” since I came to my senses in this world and now I am eight nine years of age. Kubernath, you have come to me for discourse. Every month you send me two hundred rupees for my pocket expenses, besides helping my institution. May God give you more and more. I am not against taking donation, but I never want to keep my followers ignorant for the sake of it. I am Lover of Truth. I explain to you plainly whatever I have understood about the wealth of name’s gem. Should we consider unbreakable divine sound to be “name”, the Reality or perfect peace? No, I cannot say so. Why? Because after enjoying unbreakable divine sound when I come in stage of my body from the stage of my mind, I see scenes of dreams which are sometimes happy sometimes unhappy. I pray the modern spiritual guides to disclose plainly their realisations like myself to the world and their followers so that the public may realise the Reality. Last night I saw a dream that I was travelling in a running train. An accident occurred. I took up my luggage and got out of the train. I saw my father in the way and go afraid. After that I met my mother and first wife sitting. I asked my wife what about your wounded leg? Is it alright? She kept silent and did not reply. It appeared to me that she is not inclined to reply to me and treats me as a stranger, which struck me. I said why do you not reply? Are you not my first wife? Meanwhile my dream disappeared and I came to my senses. I began to enjoy divine light and sound.

From these facts I realise that reaction of past or present selfish actions do not get out by spiritual exercise, because they appear in dreams. They certainly come into play without fail. In order to confirm this realisation I sent three registered letters to Baba Sawan Singh Ji, enquiring whether dreams appear to him or not? If so what is their nature? But he replied to none of my three letters. My spiritual guide has written that during his last age of life that he saw in a dream his dead brother and enquired as to where he lives nowadays after his death. It proves that even such high spiritual saints such as my spiritual guide and all other saints of that standard as well as all those persons who enjoy unbreakable divine sound are not free from the reactions of their selfish actions in which they are personally interested. Reaction of self interested action of any standard of spiritual man even is sure to bud forth, what to speak of ordinary men? It is my personal experience on the basis of which I say that effect of self interested action of every individual remains in his subconscious mind and has its reaction. Ever since the establishment of Manavta Mandir I have never seen anything about it in dream, neither Kuber Nath, Durga Dass, Gopal Dass nor any other spiritual seeker, because I have no selfish motive from them. My Self is neither attached to Manavta Mandir nor with the people who are attached to me for the sake of spirituality. I have good wishes for Manavta Mandir and love for you without any idea of personal gain. This old lady sitting here, looks after me and honours me, but she never appears, in my dream, because I have no selfish motive from her. But my father, mother, wife and trains appear in my dream because I had selfish motives from them. Considering all the above facts, what is the qualification of that name which can liberate you? That name is to live in the world and to deal with everything as it comes without any selfish motive. Saint Kabir Sahib says that those spiritual guides are most selfish and deceptive who preach their disciples to recite name and derive money from them assuring that they shall take them to heaven after their death. Mind is the cause of both bondage and liberation. It is quite true that mind is all in all. The question arises, “What does name do?” It is the realisation of the reality of the fact, that nothing appears within the mind of anyone from outside but is the reflection of his own Self. This realisation of Reality I have gained in the company of you people. Whatever comes in form and appears within anyone in dream is the reflection of his own Self and the reaction of his selfish actions and is not reality but imaginary. Until and unless one does not realise this Reality, he cannot get his Self united with the Real Self. This is the spirit of realisation of my whole life. Kuber Nath you have come to me for discourse. I love you and have good wishes for you. You serve me and this gentlemen sitting here also serves me. This morning this question arose in my mind, “It is said and supported that unbreakable divine sound within mind is name. What is your opinion about it? Has your Self attained the Real Self realisation from hearing unbreakable divine sound?” My Self replied, “Unbreakable divine sound is not itself name. It is the means to get realised the name.” I have been searching within my mind something or name is perfect peace since long. I used to make the image of prophet Ram and Krishna within my mind and worshipped them within myself, enjoyed their forms and talked with them and searched the formless. All this was nothing but search in mind. It was a search for finding out the means to realise the Real Self. I enjoyed different sorts of divine sound and divine light in different stages of my spiritual exercise. It was nothing but search in mind. After so

long searching within my mind I could realise the name with the help of the experiences of spiritual seekers. What is the name? The name is the experience of the realisation of the Reality or finding out the means by which our Self gets merged in the Real Self. Radhasoami Dayal (the founder of the Radhasoami faith) also says that: Name is the experience realised by the practice of divine light and sound The light and sound themselves are not the name. One is cheated by understanding that these are themselves the name. Those who practice the exercise of divine light and sound and in spite of realising this fact keep themselves only attached in practising their exercise, they also do not get realised the name in the real sense. Why do I say so? I tell you my own experience as such. At the time when I go to bed for sleep , I enjoy light and sound first. But when I get tired of enjoying these I get myself to sleep. I see in dream about attending my duty as a railway station master or practicing spiritual exercise. Sometimes I dream of my mother, father, wife and son. Except for these I do not see anything else in the dream. I do not remember other dreams if I see at all. Now keeping in view the fact that even after absorbing myself in divine light and unbreakable sound I dream about those with whom I was interested with selfish motive in my life. If it not realised that the practice of divine light and sound is not name itself but only a means of realising the experience of name, one cannot be said to have realised name in the true sense. It is my personal experience. People may take me to be right or wrong as they please. It is why I say that modern saints should disclose their realisation about name. Considering all the above I come to the conclusion that name is the state of mind in which it is realised that all the physical, mental and physical reactions that bud forth are imaginary and transitory being reflections of one’s self reaction. I myself cannot make out what shall happen with me at the time of my death. It is possible that I may be unconscious or I may be a dream of attending my duty as a station master ordering my subordinates about the arrival and departure of trains or I might be in a state of realising that the world is nothing but a dream only, which I have realised in my life and my Self shall merge in Real Self forever. But as I have full faith and confidence in my ideal, I am sure that I shall meet a good fate. Saint Kabir supports me saying: ”Mohain bhrosa isht ka banda nurok nu jaay.” “I rely on my Ideal, I shall not meet bad fate.” After Listening to the above poem of my spiritual guide this question arises in my mind, “ O, Faqir! You claim yourself to be a Sain Satguru of the time, have you achieved NAME? Certainly I would ask myself this question if I am true to myself. Besides this I had promised myself that I shall explain my realisation to the world plainly as I shall experience about the teaching of saints either true or false. I do not press that people should follow me without any if or but. They are at liberty to criticise me. Name is the experience of the realisation of the fact that divine light and sound which we enjoy at different stages of mind which are called in vernacular as Sahasdal Kamal, Trikuti, Sunna and Maha Sunna are creations of time and duality. They do not have their personal existence but are transitory, imaginative and relflections of our Self. Except this they are nothing more. Just like you see your own face reflection in the mirror and forget your real face. You take the reflection of your face to be real and are attracted to it as such., It is utmost necessary that you should hear sound and see light of different spiriual regions in your mind. They are just like soap which washes the dirt off your cloth and makes it neat and clean. Soap itself is not neat and clean. It is dirt itself. It is dirt

cleaner, when we apply soap to the cloth we are not satisfied with only applying it until we wash out the soap itself from the cloth, which while getting out of the cloth takes away the dirt of the cloth leaving it neat and clean as it was in its original state. So light and sound are only means to realise the Reality, they are not our ideal. If we leave the cloth after applying the soap and do not wash it out, it will make the cloth all the more dirty. Therefore it is said that divine light and divine sound which act only as soap for spirituality are not our ideal. They are means to realise our ideal which is Real Self. This S. N. Vyas the astrologer who is present among us is a resident of district Ujjain in M.P. province. My form appeared in his mind and instructed him how to solve many of his worldly problems. He came to me and narrated all his incidents. I never knew him from before. Now, the question arises as to who appeared in his mind and advised him how to solve his worldly problems? This all is the game of his faith and confidence of mind and nothing else. My spiritual brother Kuber Nath, I teach you what I have realised about NAME. Mind or duality governs fourteen regions. To be clear, whatever you can touch, think and image but cannot express are all bonds of duality or mind. The result of my entire search is only this, that every sort of creation of mind is imagination, reflection and transitory. It is the reflection of our own Self and reaction of either our past or present selfish action. Reaction of past selfish actions remain preserved in our subconscious mind without our knowledge and those of present selfish actions remain within our knowledge. It may be remembered forever that all sorts of actions whether good or bad which we do with selfish motive, have reaction and all sorts of actions whether good or bad that which we do with unselfish motive have no reaction. Reflections of actions done with selfish motive remains in our subconscious mind and as regards actions done with unselfish motive have no reflection, so no question arises about remain their reflection in our subconscious mind. Understand this problem in this way. If a soldier on leave has come at his home and kills his enemy for the sake of property, he shall be punished for the crime of murder. On the other hand if the very soldier in active service bombards the enemy army and kills without selfish motive thousands of his enemies, he shall be honoured and given a prize. Because he did not gain anything for himself by his action. Now, when we accumulate light and sound in our mind by spiritual exercise, it proceeds upwards to our subconscious mind in heaven, where the reaction of our selfish actions remain preserved alive. This reaction finding power from light and sound comes into play just like the film of a cinema. If our reactions are reflections of our good selfish actions we become happy to enjoy them and pass on and off towards upper regions called heaven, but if our reactions are reflections of our bad selfish actions we become sorry and are thrown in lower regions called hell. Reflections of good actions become light and powerful and those of bad actions become heavy and weak by light and sound. Do they go up and down according to their nature. Then, what I mean by “name” is realisation of this Reality, which overcomes both heaven and hell and gets our Self united with the Real Self. In the course of spiritual exercise when we create light and sound we see different sorts of scenes according to our impressions and take it to be true and real which is quite false being an imaginary reflection of our own thought. A Hindu having the impression that prophet Ram, Krishna or his guru is God will see enlightened forms of Ram etc. A Mohammedan having the impression of the prophet Mohammed, will see as such and the followers of other religions meet the same fate. A Hindu will never see prophet Mohammed or Christ, a Mohammedan will never see prophet Ram, Krishna or

Christ and so on. If anyone out of Ram, Krishna, Mohammed and Christ etc. is really Fod, then the followers of different religions are bound to see only one among those prophets. So it is plainly proved that all the followers have the wrong impression of God in their mind. This wrong impression of God is the root cause of all squeal and quarrel amongst the followers of different religions. If the religious followers understand this secret that it is only due to their wrong impression of being a Hindu, Mohammedan or Christian etc. that different sorts of prophets appear in different sorts of followers in different religions, which is the reflection of their own thought only, then all religious differences shall disappear and the world would become peaceful and happy. The founders of all the religions taught their disciples whatever they realised about “Name.” But their disciples misunderstood causing friction by preaching that my religion is true and your religion and prophet is false. A religion is nothing but a path. It is not a destination. A man who is towards the east of a place will turn his head towards the west to reach that place and a man who is towards the west of that place will turn his head towards the east to reach that place. What will happen if both if them turn their heads either towards the east or west to reach that place? One will reach the place and the other will go astray. One will think the other to be wrong and for proving who is right quarrel will arise. Had my spiritual guide been alive, I would have verbally confirmed my realisation of “Name”, but now I have to confirm my realisation from His writings, which support me. I have already told you before that even great saints kept this realisation secret so that people may be ignorant about this realisation. Had they not kept this realisation secret , their institutions were sure to suffer great loss. Because they were ordered by their spiritual guides to get flourished their institutions . But as for myself , I have been ordered by my spiritual guide to preach the Reality. I feel it a sin not to do so. My Manavta Mandir may or may not flourish on account of obeying the orders of my guru. Kuber Nath, one should keep only one ideal and taking him to be the Supreme and perfect, should have full faith and confidence in Him. He should surrender to his ideal in every respect. He is sure to succeed and become happy. An ideal may look different in the sight of others, but it fulfils the desire of His devotee to his satisfaction. The opium may be harmful to others. But as the man addicted to opium has full faith in it, so much so that if he does not take opium, he may die, it keeps him happy, removing all his troubles. An opium taker always advises his followers to take opium only and not wine. Such is the case of a man addicted to wine. Once upon a time my family members surrounded me, praying that I being of Brahman family should not accept my spiritual guide Data Dayal who was of a Kayastha family. Because a Kayastha family is lower that a Brahman family. I answered, “long ago I have become the disciple of a Chandal.” I said, “once upon a time I went for a walk in a jungle. While I was returning it became dark being evening and I forgot the way. I met a Brahman to enquire the path. He replied, “I do not know the right path. “ I passed on and met a Chandal who was a sweeper of my station and asked the path. He prayed me to follow him He brought me to the road leading to the station and said, “the station is at a distance of only one furlong from this place. I am cutting the wood for fuel otherwise I would have followed you to the station.“” I walked on thinking within my mind that a man who shows the path is called a guide or guru and the man who follows the path is called a follower or chela of the guide or guru. It is my misfortune that I became the disciple of a Chandal who is of lowest family. My Self replied, “you are wrong to think so. He was a guide only so long as he did not bring up to the right path. He is no longer your guide now. And so long as you do not finish

your walk on the road you are a follower or disciple. When you will reach the station, there shall be neither guide nor the follower. Both will vanish. This idea gave solace to my mind and I became happy. But I am thankful to my guide up till now and will remain thankful till my life. Hearing this my family began to laugh and since then they have also began to respect and honour Data Dayal like myself. Reaction of past or present selfish action cannot be avoided. So they should be enjoyed cheerfully as they stand good or bad, passing your life at the will of God. you are bound to enjoy or suffer them. When one understands this settled law, he is not affected by either of these. He is happy to meet whatever comes before him and remains out of anxiety. I have helped you very much. But if you do not act upon what I have said, there is no help. It is your duty to act upon and get yourself benefitted. You, Leela sitting here, do you follow me> Although you have spent your entire life in Agra, Beas and here at Hoshiapur, still you have not realised the Reality up till now. After so hard struggle in my life, I have come to the conclusion that there is one Supreme Power, Who is playing infinite games. Now, I am not bound by divine light or sound. I pass my life at the will of the Supreme Power. None can say what will happen after his death. I am passing the journey of my life without any anxiety, cheerfully and pray the Supreme to lead me to the path which He pleases best. One who realises that all the motions of body, mind and soul are reflections and have no personal existence he gets beyond the regions of happiness and sorrow both. So he is not affected by either of these both. He does everything for want of his life in a natural way without any ambition for the result of his work just like the sun, moon, river etc. which are never affected by their work and always remain in work. One who comes in touch with a spiritual guide, he realises the secret of Reality. Bust mind that everyone is not entitled to realise this secret. There are only rare fortunate persons who deserve it. Others do not stand in need of this secret. They are also benefited by the saints according to their aspirations, just like a student is entitled to be admitted in the class for which he is entitled after his test. The following poems of Hazur Maharaj Ji in vernacular support my realisation: 1) Guru nay ab dena bhead augum ka, Surat chali tuj deas bhurun ka. 2) Bul paya aub berah muram ka, Bhutkun chuta deayer wo heram ka, 3) Bursun laga meah kurum ka, Sunshai bhaga junam murun ka. 4) Toar deaya sub jaal nigum ka, Sukh paiya aub hum dum dum ka. 5) Phul paya aaj hum sum dum ka, Bhawar huwa mun sait padam ka. 6) Phunk diya ghur laj shurum ka, Kata phunda neam dhurum ka.

7) Gyain dhyain vachuk hum choora, Bhagti bhava ka puhena joada. 8) Bhugti bhava key muhema bhari, Janaigay koai saunt bechari. 9) Sutt naam sut purush appara, Chautahay mahai karain durbara. 10) Surat shubed marug kaol paaway, So hunsa sul loak sidhaway. 11) So marug aub Radhasoami gayie, Koai koai pream bhagti sai pai.

1) Now, the spiritual guide has been pleased to disclose the secret of Unknown on account of which my Self has left the scope of doubt and duality and ascended towards heaven. 2) I acquired the strength of the secret of separation and left rambling of temple and mosque. 3) Rain of mercy began to shower and fear of birth and death got off 4) I came out of the scope of duality breaking its net and entered the region of peace and happiness. 5) I got the fruit of self restraint on account of which my Self remains attracted in super most divine light. 6) I burnt the home of shame and fear and broke the net of faith and religion. 7) I left verbal knowledge and meditation and got myself dressed with love and devotion. 8) The importance of love and devotion is very great it is realised by saints through meditation. 9) The unlimited Real Name and the Supreme rule in the fourth world. 10) He who practices the spiritual exercise of light and sound enters the Real World. 11) Radhasoami is pleased to disclose that path which is realised only by a few men by means of love and devotion. We cannot realise the Reality without the discourse of saints. But it can not be had without the mercy of God. In other words the secret of Reality is the name of discriminative power. It may be divided in three secrets namely physical, mental and spiritual secrets,. One in search of physical secrets can have a glimpse of mental secrets. One in search of mental secrets can have a glimpse of spiritual secrets. One in search of spiritual secrets becomes master of physical and mental secrets. I am speaking about spiritual secrets so one in the physical region cannot follow me at all. One in the mental region can

follow me up to some extent. One in the spiritual region will catch my hint and act upon it. Divine light is the feet of the Supreme and divine sound is His body. Unless and until one does not practice spiritual exercise under the instruction of a spiritual guide he cannot see and hear divine light and sound within his mind. The feet of the spiritual guide does not mean the physical feet of the spiritual guide. It is of little use so long as you are not able to accumulate light and sound within your mind with the help of your physical spiritual guide. I am speaking of it on the basis of my personal realisation. When you succeed in accumulating light and sound within your mind, then search for such a spiritual guide who lives in the Supreme Abode if your spiritual guide is not so. What is the form of my spiritual guide may be clearly understood from the following mentioned poems of Data Dayal in our vernacular and translated in English: Guru ruap na samjhay koai, Bhurum main paray agyani (1) Guru ko manush jaan ker, Bhagti ka kurain vawhar, So prani atie mudh hain, Kaisay jain bhowapar, Deah key bani abhimani (2) Guru ko manush jaan ker, Seat pershadi lain. So tou pashu suman hain, Sanshai main bhutkay, Guru tutava na jain. (3) Guru ko manush jaan ker. Manush karain bechar. So nur mudh gunwar hain. Bhool rahai sansar. Moah key phans phasani. (4) Guru ko manush jaan ker Bhear key chaltay chal. Wah bandan ko keon tajain. Viapay maya kal. Paray yoani ki khani. (5) Guru nam audersh ka. Guru hai mun ka eashta. Easht audersh ko no lakhai. Sumjho usai kunisht. Bat bujhai munmani. (6) Guru bhava ghut mai ruhai, Aughut sughut key khan. Jisko aysi samajh nahai. Woah hai pashu suman. Nahin guru ruap pahichani. (7) Cheala toa cheat mai rahai, Guru cheat kay aakash.

Aapanai mai donoa lakhay. Soai guru ka das. Rahai guru-pad ghat thani. (8) Surat shishaya guru shabad hai, Shabad guru ka roop. Shabad guru kei parakh bean, Dubai bharam kai kuap. Nar janam gawani. (9) Guru gyan ka tatva hai, Guru gyan ko sar. Guru mat guru gum lakhai Phear nahain bhava bhaiya bhar, Kam al jaisi gati aani

(10) Radhasoami satt guru sant nai, Kahai baat samjhai. Joa nahi mania bachan ko, Aurajh aurajh arujhai. Kohi sumjhe yeh bani, Bharum mai paray agyani

None tries to understand the form of the real spiritual guide. Ignorant men remain in the dark. (1) Taking the guru to be a human being, if a disciple treats the physical form of his spiritual guide to the real guru, he is quite unwise. He cannot go beyond the scope of duality, because he is proud of the physical frame of his guru. (2) Taking the guru to be a human being, he who eats the remains of his guru’s diet is just like a beast entangled in suspicion, because he does not realize the elements of a guru. (3) Taking the guru to be a human being, he who thinks his body to be a guru is unwise and ignorant and is absorbed in duality. He remains in the trap of transmigration. (4) Taking the guru to be a human being, he who follows him like sheep, cannot break the bondage of transmigration. He shall remain in the mine of birth and death. (5) Guru is the name of the ideal or goal of mind. He who does not trace the ideal or goal within himself, take him to be an animal, because he understands such according to his own sweet will. (6) Keep the faith of the guru in your mind, which is a mine of which is a mine of both possibilities and impossibilities. He who does not understand it as such is just like a senseless man, because he has not realised the real form of the guru.

(7) As for a disciple, he resides within the conscience and as for a guru, he resides on the summit of conscience. So he who realises both within his Self is a real disciple of the guru. (8) Concentration, which creates divine light within the mind is the disciple and divine sound within his mind is the guru, which is the form of the real guide. He who does not develop divine light and divine sound within his mind gets himself drowned in the well of duality and passes his life in vain.

(9) Guru means the element of intelligence or the root of knowledge. He who realises the path of the guru’s abode is not effected by duality and attains the state of a lotus flower, which although flourishes in water, is not affected by it at all. (10) Radhasoami who is the real form of the guru in the shape of a saint, explained in detail as to what is the real form of the guru. He who does not understand what is said by Him, shall remain in duality, because he did not understand His teachings. Kuber Nath, as you treat me your spiritual guide, so I want to discharge my duty as such concerned with you to the best of my ability and capacity. As regards the real form of the spiritual guide, I myself was in the dark. I also used to consider the physical body of my spiritual guide to be the real guru. My spiritual guide realised this flaw of mine. So, in order to liberate and remove my ignorance he entrusted this task to me. That scene is still apparent before my eyes when considering his feeble health I said to Data Dayal, “Sir, I think the time is near when you shall leave this world.” His Holiness my spiritual guide smiled and said, “Yes Faqir you are quite correct. The reaction of all my selfish actions have passed, bet as for yourself they still exist. So carry on my mission and you shall realise the real form of the spiritual guide in the company of spiritual seekers and attain a sublime state.” When I hesitated to obey His order he said, “You have not reached your goal. This work will get you realised your goal. Now, in fact it is due to you people that I have realised this secret. I have reached my destination which I was searching. Kuber Nath, you have come with this mission in my discourse. You will understand what I say. All those who are sitting here will not catch my hint. Because they do not aspire for it. He who worships the physical body of the spiritual guide is not a disciple in the true sense. Only he is the true disciple of the spiritual guide who has realised that the body of the spiritual guide is not the real guru. The guru is not out of and separate from a disciple. He is always within the disciple and within his every breath as well as the motions of his body, mind and soul. The realisation of this fact will take you to the Ultimate. If one is unable to bring it into practice, but retains my words in his subconscious mind or effect or radiation of my speech in mind, then this knowledge that man is mortal and this world is no more than a dream will help him and not this body of Faqir Chand. Good wishes, sincere sympathy and teachings of a spiritual guide help the disciple and not his body. Once upon a time I went to Lahore to pay a visit to my spiritual guide. I had unflinching faith in Him. That scene is also apparent before my sight even today as it was on that

day. Well I got up early in the morning and did not practice my spiritual exercise as usual, thinking what was the need of taking the trouble for spiritual exercise when I am here with Data Dayal, my spiritual guide. His Holiness enquired, “Faqir, have you practiced spiritual exercise?” I replied, “No sir, what is the need of it when I am with you?” He smiled and said, “Carry on spiritual exercise without fail daily, regularly and punctually. You will realise the value of it as you shall grow older.” I have continued to do so and the more I grow older the more I appreciate it. So, never abandon your spiritual exercise at any cost. Practice it every morning and evening as much as you can without any pressure. Enter within yourself and search in your mind. It is an easy and natural spiritual exercise. My realisation is the fact that whatever buds forth in the motions of one’s body, mind and soul is only imaginary and transitory without it’s personal existence and is no more than a reflection. Unless and until one does not realise this Reality, he can not get out of the net of duality. When one realises this fact he is neither happy or sad from occurrences in his life. He only witnesses them without any reaction. I have already told you that all the games of body, mind and soul are duality. Kuber, you have come to my discourse with a supreme mission. I am happy to see you. I did what I could for you. You treat me as you spiritual guide. My discourse shall release you from duality. Data Dayal, my spiritual guide once said, “Faqir, you may be full of flaws, but as you are sincere, you will overcome your flaws.” I see my god in you. One’s own Self is his guide. I have played my part fairly and have not kept you or anyone in the dark.

CHAPTER III Something Traceless

Kuber Nath, my spiritual brother has come to visit me. When two sincere brothers meet after long separation, they partake the joys and sorrows of eachother by exchange of their radiation, sight and thought. A flood of affection begins to flow. I do not know the motive with which he took the shelter of Data Dayal. He might be knowing it best. But as for myself the motive with which I visited Data Dayal it was that I had a keen desire to find out my Supreme Abode. I used to worship Him as my god. He taught me the teachings of the saints in order to mend me and get my thoughts refined. Although it is quite true that I have said to the best all in discourses of yesterday and the day before yesterday to satisfy you, but do you feel yourself satisfied to the full with what I have said and have no craving now? Am I satisfied with what I have said and have nothing more to say? Is it so with yourself or myself? The reply is no, there is still something traceless missing. It is a fact that we are enjoying our exchange of thought but we are not free from craving. A very intelligent brain is required to catch the spirit of my words. After all there remains a yearning within every individual that he is desirous for something more. When one desire is fulfilled, another desire springs up, because he is not satisfied with the fulfilled desire. A vernacular poem: Hazzaroan khuahishain aysai. Key her khuahish per dum neaklay. Bahut neaklay mearay urma. Wo leakean pher bhe kum niklay. English translation: Although we get thousands of our desires fulfilled at the point of death, still we feel that we have fulfilled very few desires and many remain to be fulfilled. I read the history of my own life. While I was a boy I was in search of the God who created this Universe, thinking prophet Ram to be the same. I used to worship him in my mind. After some time it came to my mind that he was not my aspired God. I left the worship of prophet Ram and aspired to visit my God in the form of a human being. I searched out Data Dayal, my spiritual guide and took him to be my aspired God. I succeeded in forming his form in the Divine light of my mind and enjoyed it. Even then my craving for something remained, with the most astonishing aspect that I could not realise what was that something more which neither I could realise nor imagine. The translation of a poem of Zoak is given below: We are passing our life like a sailing boat in the ocean of this world. The stage where our life extinguishes becomes it’s shore. Now the question arises how these various religions sprang up? Keeping in view my above observations, I find that the stage where one found peace and happiness up to some extent in his mind, he took it to be the shore of his peace ignoring the fact that he has not reached the shore of peace and is desirous for something more. He

established institutions to preach the realisation of his unsatisfied peace taking it to be the shore of his solace. After enjoying his institution for some time, it struck him that something remains traceless and he is not preaching the Reality, but he did not dare disclose this secret. Because if he did so his institution would fail. But as for myself I do not fear for my institution and disclose this secret openly. In order to be released from the effects or motions of body, mind and soul, our Self is in search of that stage where all desires vanish and no desire remains. Well another man acquired peace and happiness of a different stage but with the same fate as the first man and such became the case of the third, fourth and fifth man who acquired peace missing that something more yet to be realised. Differences of opinion arose among followers of different institutions causing different religions which became the cause of friction and quarrel instead of solace and peace. Poems of Data Dayal in vernacular Mumta jate nuhin mearay mun say, 1) Mera koai na maain hun kisi ka. Mujh mea kuch nahai meara. Samajh buajh aysi kam na aye. Kurta hun mera teara. Metay na yah lakh jatan say. 2) Sath na laya upanay kuch bhi. Sath nahai kuch jaway. Beach key dusha main sath huwa hai. Smuajh mae baat yah aaway. Surwan, munun wo kuthun say. 3) Mearay tearay punay ka bandhan. Mithuya bandh bunhaya. Yeah bundhan nuhai katay kutta. Kitana upaya kuraya. Yoag, yugti, sadhun say. 4) Kaiya lay aaya, kaiya lay jaiga. Yeah janay sub koai. Jan jan aunjan buna hai. Auchraj auchraj hoai. Chutay nahain koai eas bandhan say. (5) Tun mun dhun sadhun mae mumta. Joag giyan mea mumta. Radhasoami daya karoo aub tum. Chit mea aaway sumta. Jawai mumta jeawan say.

English translation: 1) Neither our Self is attached to anyone, nor anyone is attached to our Self.

Whatever exists either inside or outside, our Self is not attached to it. So thinking and dealing with mine and thine is in vain. In spite of all our efforts this idea does not get out of our minds. (2) Nothing we brought at the time of our birth and nothing we shall take away at the the time of our death. This attachment exists only between the period of birth and death - neither before birth nor after death. It is realised through meditation, listening and speaking. (3) We have bound ourselves with imaginary bonds of mine and thine. In spite of all our efforts of spiritual exercise, skill and devotion these bonds of attachment are not broken. (4) We all know it very well that no one brings any thing when he takes birth and takes nothing away when he dies. But even then it is extremely wonderful that no one acts upon it. So no one is released from attachment. (5) There is attachment of body, mind, soul, wealth, devotion, union and knowledge. O, Radhasoami be merciful so that we may get out of attachment and have peace and tranquillity. I have already told you that I have been treading over this path since long. I see divine light and listen to divine sound enjoying peace, tranquillity and solace. But still my craving for something more persists for which my search continues. I am fortunate to visit you my spiritual brother Kuber Nath, that you have come to me for discourse. We are quite sincere to each other and have a talk of love and exchange our joy and sorrow. The fact is that in spite of my spiritual exercise, devotion and honest living I could not get out of craving and my search for something is still going on. If it is said that we brought family and wealth with us, it is wrong. Even our body, mind, light or sound do not accompany our Self. These are all reflections of the reactions of afterwards which have accompanied our Self between the period of birth and death, neither before or after. There are three kinds of bonds, namely physical, mental and spiritual bonds which are defined below as such: Physical bonds are property, wealth and relations etc. Mental bonds are thoughts, knowledge, wisdom and discrimination etc. Spiritual bonds are sound, light and scenes during spiritual excercise etc. These bonds have confined our Self in such a way that it has become nearly impossible to realise the Self. They remain in motion like a wheel going up and down. When the wheel goes up we are happy and when it comes down we are sorry. It is natural to go up and down. If it does not happen so to go up and down and the wheel stands still, this creation shall come to an end and transmigration shall be over. What I mean by the above is that the wheel stops moving at the time when the work is finished or its machine reaches its destination or goal. So when the Self realises the Real Self the wheel of transmigration stops forever or it may be presumed that the Self has got the power of being unaffected by the motion of the wheel of transmigration.

So long as the Self is not empowered to get itself unaffected from the motions of the wheel of body, mind and soul beyond the region of transmigration, it is naturally bound to keep itself always attached or confined in one or another of these bonds in our life. I am speaking my realisation of life to my spiritual brother Kuber Nath, others may not understand it because they neither aspire it or deserve it. Just as a Hindi knowing person cannot understand English or coded words can be understood by a code reader only. Now the question arises as to what should be done to release our Self from these bonds and get out of transmigration? Note: the words, attachment, bond, attraction and action will carry the same meaning as before. I have passed through all three physical, mental and spiritual regions and realised their effects for and against different centres. It is natural that so long as one does not enjoy the effect of the actions in one centre, he finds pleasure in it , but as soon as he is satisfied with its enjoyment, he becomes distracted with it and finding no charm, he is inclined towards other centres. These attractions or actions are of two kinds, namely selfish and selfless. Selfish actions are those actions which are done with motive of personal gain and for the sake of results. Good actions create happiness and bad actions create sorrow. Selfish actions come into reaction. Selfless actions those actions which are done in a natural way i.e. action for actions sake without motive of gain and without ambition for results - no question of good or bad motive arises. We are neither happy nor sorry with are actions. Selfless actions have no reaction. A king fight for conquering a country. He becomes happy or sorry in gaining or loosing the battle. The soldier of the battle is neither happy or sorry from gain or loss of the battle, as he fights for the sake of fighting. The boy players of a game are never affected with the results of a game. But if the same soldier gains or looses his personal property, he becomes happy or sorry and the same boy player, if he passes or fails in his class, he becomes happy or sorry. Therefore if you do an action with a selfish motive, you will be affected by its action and reaction & shall remain in duality and transmigration forever. But if you do an action will selfless motive, no question arises of being affected will arise and you will be free from the effects of its bonds. We should act with selfless motives like the sun, moon and rivers etc. in order to acquire peace, tranquillity and solace. Those intelligent brains are very fortunate, who are able to catch the hint of my realisation and all the more who can act upon it. I have high regard for them on this principle of realisation of my entire life . I always say that all the motions of our body , mind and soul are nothing but illusions of our Self, in which our Self remains attracted taking it to be real and does not try to get out of it. Why do I say so again and again? Because I find that rare personalities try to catch the secret of my hint. Where as I try to create some intelligent brains which may catch the secret of the realisation of my entire life. On account of my saying again and again, for the same reason, perhaps you take me to be out of my mind. But it is quite opposite . I take you to be out of your minds. Because although I say again and again the same thing, none of you try to catch my hint. I conclude that both of us meet the same fate in one way or another with this difference that I come to my senses to tell you the secret of my realisation, but none of

you comes to your senses to understand it. My view is supported by the following poem of Data Dayal Sahib: Suntay nahain hain duniya key gafil mera kulam, Beadar hokey kuhta hun tabear khaab key. Translation: The people of the world are unconscious. They do not understand what I say after coming into consciousness, the secret of my realisation. A Persian poet also supports it in his following poem: Gufta gufta mun shudum beasear go. Auz shuma shukshay nu shud esrar joe. I became very talkative on account of saying the same thing again. But none of you tries to understand the secret that I say. Whatever we do, we do it knowingly or unknowingly for the sake of reaching the real region or peace where it off shoots. But we remain always far off from that something traceless. In order to have peace and solace we get ourselves married, we feel happy with married life for some time. Then a time comes when we are worried of it and do not feel happiness in it and begin searching for happiness in wealth. We start a business and feel happiness in earning money. We feel no charm in it also after some time. But we remain attached to both, likewise I have enjoyed much divine light and divine sound for the sake of peace and happiness, but now it has lost its charm and I want to leave it. But it will remain attached to my form as long as I live with a sense of body mind and soul. What is the thing which will remain alone after leaving the sense of all of these? It is my Real Self or Origin. So do not be annoyed in any case. Always enjoy peace and happiness. Live at the will of God, it is the key to peace and tranquillity. In this world you have to forget both good and bad in order to become detached from attachment. R.S. Gulwade who is sitting here, has come from Bombay. Some time back my image appeared in his mind and helped him to pass though various stages of spiritual exercise which are called in vernacular, Sahasdal Kamal, Trikuti, Sunna and Mahasunna. O, Kuber, when he disclosed it to me I was forced to solve this problem whether my person helped him? No. I never did so or know it at all. I have realised the Reality in the discourse of spiritual seekers like him. So I have to accept such persons as my real spiritual guide. Data Dayal Ji has written the following vernacular poems as to “what is our destination”: 1) Peala dai bhagti ka aesa peala. Mamtava maain appunay mun ka kho dun Na Sudh rahay aur budh rahay kuch, Auhangpana sara mun ka kho dun. 2) Japun tapun na bhajun na sumerun, Na yoag yugti kai panth dawarun. Hiyay ki mala ko manka kho dun. 3) Wah rag kiya jes may rag away, Wah teag kiya teag maiy phansaway, Na bandh mukty ka howai khataka,

Veveak ghar wo bun ka kho dun. 4) Na dukh kai dubedha na sukh kai chinta, Na cheat kai ducheata ka bhai ho kincheat. Na gyan wo dhayan ke ho echcha, Bechar tuk daspun ka khoo dun. 5) Na duwend nir duwend ka hoay jhagra, Na dawheat, addhawaet ka bukheara. Jhuka kai sear Radhasoami pad mai, Bechar tuk daspun ka khoo dun. Translation in prose: 1) O, Almighty God, get me to drink such a cup of devotion by means of which I should loose attatchment of mind i.e there may not remain intelligence or sense on account of which I may wash out every sort of egoism of my mind. 2) Neither, should I need to recite name, poems, meditate and contemplate nor should I tread over the path of spiritual practice and intelligence. I should not need rosary of name in hand and leave the rosary bead of mind as well. 3) It is not love, which creates love. It is not renunciation which entangles in renunciation. I may not have the anxiety of being bound or happiness of being liberated and leave the difference between home and forest. 4) I may not have fear or trouble, anxiety for happiness, duality in mind, wish for intelligence and meditation, so much so that I should get out of the thought of spiritual exercise as well. Kuber Nath, you are my spiritual brother. I honour you. I am just a traveller in a journey. Whatever I am doing is the will of God. Everyone is travelling according to his nature and power. The thought of being a follower, devotee or disciple should also be vanished and be washed off. Our destination is that stage of mind, where we have no idea of mine, thine, Ram, Mohammed, Christ or even God Itself. I sometimes enter in that state but cannot stick to it. There is no light or sound, it cannot be defined but experienced. Saint Kabir has expressed that stage in the following vernacular poems: Sakhiya waa ghar sub say nearyara, Jahan puran purush hamara. 1) Jahan nahin sukh dukh, Sanch jhot nahai paup na punna passara. Nahain dean ran, Chand nahai suraj beana joat ujeyara. 2) Nahain tuhan gyan dhyan nahain jup tup, Vead kateab na bani. Kurni dhurni, ruhni, ghuni, Yey sub wuhan hearani.

3) Dhur nahai adhur, na bahur bheater, Pind bruhmund kachu nahai. Panch tatava gun tuhun, Sakhi shabad na tahin. 4) Mual na phual, bali nahain beaja, Beana brikhcha phal soahay. Oang, soahang aurdh urdh nahai, Swansa leakh na koahay. 5) Nahain nirgun, nahi surgun bhai, Nahai sukcham austhulum. Nunhain akchar, nuhain awagati bhai, Yey sub jag kal bhulum. 6) Juhan purush tuhan kahcu nahain, Kuh Kabir ham jana. Humri saain lakhay jo koai, Paway pad nirbana. English translation: O, brother, the Abode of the Supreme is out and above the all. 1) It is beyond the reach or effect of pleasure, pain, truth, false, virtue, sin, day, night, moon and sun. It is enlightened without any cause. 2) It is beyond the reach or effect of intelligence, meditation, penance, recitation, holy books, poems, deed, persistance and profound living - all these loose their existence there. 3) There is no earth, sky, in, out, body, thought, five elements, three methods, utterance and word. 4) There is no root, flower and seed but fruit apparent without tree. It is beyond Oang, eternal sound below Bhawar Gupha, Sohang (eternal sound above Bhawar Gupa) below, above and trace of birth. 5) O, brother there is no form, formless, weight and weightlessness. It is neither accepted nor denied. It would be a mistake to say anything about the Supreme. 6) Saint Kabir says that it is my realisation that there is nothing except nothing where there is the Abode of the Supreme. He who will catch my hint shall be liberated. In the above poem Saint Kabir Sahib gives his verdict - Nothing exists there, where there is the Abode of the Supreme. It is an admitted fact that everyone of us is only a part and parcel of the Supreme or Universe. Just like a drop is part and parcel of the ocean. A drop of the ocean can only realise the ocean according to the capacity of its being a drop only. So we have the same ratio of understanding the Supreme within us. As soon as we try to understand the Supreme, we begin to think ourselves separate from Him and duality arises. We should loose the idea of being separated or united with the Supreme and merge in the Supreme just like a drop in the ocean forgetting its

identity. What Saint Kabir means by Nothing is explained above. What has to happen, must happen. We can not change that. The realisation of this Reality gives me peace and solace. We have to enjoy the will of the Supreme. Kabir sums up his verdict in the following vernacular poem: Eak kahun tou hai nahin, Duja kahun to gar. Jeasa hai teasa ruhay, Tuhain Kabir bechar. It is translated below: If we say we are united with God, it is wrong. If we say that we are separate from God we insult Him. The relation of God with us may remain as it stands. All the saints have said that the secret of God is known to God only. So long as we take breath and our blood is in circulation and we are in action, God is with us. I have no desire but the emotion of forgetting my Self or merging in the Real Self exists up till now. Now the question arises, how should we pass our life? Data Dayal Sahib has written the following poems about it: 1) Koan hai shadan jahan, Shada jahan Zataiy Faqir. 2) Terkeay duniya, terkeay uquba, Turkeay moula kur diaay. Taruk ka bhee taruk hai, Eas taruk sai jee bhur ilaya. 3) Chasmeay wuhadut beain mele, Wahdat ka manzir deakh kur. Kur ruha hai raat dean, Duniaya ke manzeal ka sufer. 4) Kiaya hai duneaya khawab hai, Aur khawab beain zatay faqir. Damay hearsai malwo zur mea, Wah nahain hargiz auseer. 5) Khaak meain duniya meli, Wo khaak he hai wah mudham. Woah khushi sai shadmaan rahta hai, Her dum subah wo sham. 6) Aubead wo mabudhiyat, Maubood say aazad hai. Her dum subah wo sham. 7) Jeasko deakho eas tarah sumjhoo, Usai succha faqir. Dust gearay dou jahan ka,

Dou jahan ka hai wo pear. 8) Aaya jo kuch bhee samajh, Tairay leayay wo lekh deya. Tue nai phyailaya tha daman, Auj usko bhar deaya. 9) Zat main apney huwa gum, Tum bhi gum hona kubhi. Munzealay maksud per pahuchoogai, Yea sun lo abhi. 10) Easlisay sub sai zeada, Tujh per mujhko naz hai. Nam roshan tu kariyga, Yey deli aawaz hai, English translation: 1) Who is happy in this world? It is only the Self of a saint who is happy. Rich men who have wealth and property are never happy. 2) I have renounced the world, heaven, God and renunciation as well and have satisfied my heart to the fullest with renunciation. 3) I saw the scene of oneness and acquired one-sighted view. I am travelling the journey of the world day and night. 4) What is this world? It is nothing but a dream in the eye of a saint. He is not imprisoned in greed of wealth of property. 5) May this world mingle in dust. It is dust forever. A saint never cares for it. He is always happy and peaceful. 6) A saint is always free from devotion, devoted and devotee. He enjoys happiness in his body, mind and soul. 7) Take that man to be a real saint who enjoys the above state. He is master of body and mind which are two worlds and has sympathy with those men who are troubled in body and mind. 8) I have laid down for you, whatever I have realised I have fulfilled your desire today. 9) I have got my Self merged in the Real Self. You too should merge in It one day. Note that one day you are sure to reach your destination. 10) So I am proud of you above all. It is the voice of my heart that you will illuminate the Reality.

We feel happiness in a certain dealing only so long as we are in the course of that dealing. But as soon as the course of that dealing is passed we loose our happiness and begin to search for happiness in other dealings, leaving the previous dealings aside. Just like a student who reads in a certa in class. So long as he does not finish the course of his class to pass its examination, he feels happiness but as soon as he passes his class, his happiness comes to an end from the course of that class. He is happy to leave that class and enter into the higher class. It is the demand of nature. What is meant by acquiring one-sighted view? When we begin to realise that the game of the universe is played by one Supreme power and we have no hand in it. We are only witness to it. To realise this fact is to acquire one-sighted view. Enjoy that one view free from anxiety and happiness just like a witness. An occurrence of a murder takes place before an unconcerned person, he is witness to it. He has no effect of murder either for or against. Enjoy you Self and pass your life like a witness in this world. Had I any greed for wealth I would certainly have kept this secret closed. A man who acquires one-sighted view realises how the Supreme power plays its game in the Universe. He becomes master of the games of body and mind which are the two worlds and has command over both. Whoever aggrieved with physical or mental troubles comes to him for help , he gives him suitable advice reading his circumstances. If he acts upon his advice, he is released from his trouble. I play this very game with those who come to me with such troubles. Wha is our destination? Our destination is to forget our Self and to merge in the Real Self. I have not been successful to get my own Self merged in the Real Self entirely, for which I am passing on. What is meant by illuminating the name? Is it illumination the name of Data Dayal? No, it means revealing Truth and Reality to the world. One may ask what is Truth and Reality? I have to reply that it is the realisation of the fact that what is our Real Self and where is His Abode. My brother Kuber Nath, the stage which I have reached is: “Lips opened and closed,” this is the secret of life. We cannot get it realised very soon, it takes time. But it is sure, time comes but comes in time. Pass on and live a care free and cheerful life keeping in mind that whatever has to happen will happen without fail and whatever is not meant to happen, will never happen. My discourse even for a short time is far more beneficial than devotion for many years. Those who want worldly progress I advise them to make their will power strong, for which they should tread over the path of (Shiv Sankalapam Astu) having auspicious desires for themselves and for others as well as trying to live a physically or mentally chaste life. I have good wishes for you. What I wish is health, wealth and peace to you.

CHAPTER III Overcome Duality My spiritual brother Kuber Nath, you have come to visit me and I am happy to see you. You love me sincerely and I speak to you about my realisation sincerely. I could not trace out something or my destination which my Self aspired. The will of the Supreme brought me into the shelter of Data Dayal Ji who taught me the teachings of the saints. I had promised to my Self to tell my realisation to the public about the teachings of the saints. I have already disclosed my realisations in three discourses before. As you are going tomorrow, so it is my last discourse to you. My realisation has brought me to the stage of my mind where I now forget the idea of any religion, devotion, spiritual exercise and even Data Dayal Ji. Why is it so? Because it is the result of blessing which is in the following vernacular. Faquira ja bhawasagar para. 1) Jug hai dubedha, Jug duchetai, Jug duei beavhara. Dukh, sukh, raug, duveash, beash, amrat, Yey sub duveand pusara. 2) Suhuj mea jug ka ruap lukhauon, Suheat beveak biehara. Yeah sumujhay tohi aupnaw, Mentu duvind bikhara. 3) Yeah aneak hai, duvind bhava hai, Duwait mea duveat ke dhara. Duweat mea kheach tan hai pearay, Lay aduweat suhara. 4) Satsangut jub kiya guru ka, Mela gyain mut sara. Lukha jugat ka ruap anokha, Lukh lukh keya purtihara. 5) Guru sai pream budhaya tuo nay, Guru cheala beavhara. Guru cheala mil eak bhai jub, Eak ka mela suhara. 6) Mela eak yeah neyam hai bhai, Cheat sai duveand bisara. Yeah hai yum, yum auwar nahi kuch, Neayam ma cheat ko dhara. 7) Sut ka gurhan neyam hai sancha, Yam ausut chutkara. Samujh jo auyee fura biveaka, Sukh sai ausan mara. 8) Ausan mar bichar key dedhta,

Puranaiyam taut sara. Eas vechar ma raichak, Purbak kumbhak ka veohara. 9) Chitt ke virti nearodh ko pakur, Purtihar sambhara. Kur aubhayas mugun mun mana, Sut ko chitt sai dhara. 10) Yeahi dharna dharun kurna, Dhayan ka bhuya ubhara. Dhayan ghuna jub huya faqira, Tub sumadhi bistara. 11) Sumta jaagi mumta bhagi, Chumka giyan ka tara. Nirvekalup, suvekalup sumadhi, Samajh kai munn koa mara. 12) Yeah aushtang yoag hai guru ka, Sancha suhaj aukara. Surat shabud yoag kai sadhan, Meta bhuraum andhiyara. 13) Chutti sumadh, bhuyya uthihana Phear purpunch pusara, Sadhun sadh sunt mutt sumjha, Suhaj sumadh sunwara. 14) Suhaj sumadh, suhaj chitt birtee Suhaj yoag chitt dhara. Suhaj mea suhaj, suhaj chitt doala. Jeawan mukti adhara 15) Suhash kamal dul joti ka dershan, Trikuti dhun oankara. Sunn mahasunn hunsan leeta, Sohang bhanwar phuhara. 16) Auncheay chudh sut pud mea basa, Ruap rung tuj dara. Aalakh aagum key sundertak, Radhasoami Dham sidhara. 17) Jeetay jee beavhar permarath, Nahi meatha nahai khara. Nahai teaka nahai kaduwa laga, Komal nahai kurara. 18) Yeah bideah guti jeewan mukti, Yeah siddhant aupara. Maenay yeaj sub tujhay sujhaya, Meata sukal bikara. 19) Suhaj mea teara kaam buna hai, Suhuj suhaj chuttkara.

Suhaj mai suhaj, suhaj chitt dola. Kal kuram bhai hara. 20) Radhasoami Dean Dayala, Sunt ruap avatara. Saligram guru key daya, Huwa suhaj nistara. 21) Jub lug purarubdh hai bhai, Bhog kat dey sara. Bhoagay purambdh kuch nahai, augay augam aupapra. 22) Kut gai kaul kurum key phansi, Junam juwa nahai hara. Radhasoami key bulihari, Ruhai faqir sukhala. O, Faqir go across the dual ocean of the world. 1) This world is full of doubt and anxiety. It is dealing with duality, so causing pain against pleasure, hatred against love and venom against nectar. 2) I get you realised easily the reality of this world with discriminative thought and by teaching it I wish to make you like myself. 3) This world is multifarious and its character is duality. There is a flow of duality in the duality O, dear Faqir as there is conflict in duality so take the shelter of non duality (i.e. one). 4) You have attended the discourse of a spiritual guide like myself , have realised the root of intelligence, method and understood the strange form of this world to deal with as it deserves. 5) You have developed love with me as spiritual guide, which is a dealing of duality between a disciple and spirtual guide. When both these thoughts of being a disciple and spiritual guide combine and become one, only one remains and one gets the shelter of one. 6) When the thought of duality gets out of the mind then one or Self is realised which is the Reality. Nothing is real except for this Self. So concentrate your mind and adopt the Reality. 7) The “Truth” is adoption of Reality, which means getting out of duality. When it is realised to one, his power of discrimination develops and he attains a peaceful state of mind. 8) Attending a peaceful state of mind with concentrated thoughts is called the worship of the root of the elements. In this state of mind one remains while taking in breath, retaining it and letting it out.

9) Becoming concentrated, thoughts of the mind begin to deal with Reality as it deserves. Keeping in mind the Reality, concentrate your mind as much as you can do easily by spiritual exercise. 10) Concentration develops by adopting this very method of meditation. O, Faqir when this development attains maturity, then ecstacy begins. 11) Balance prevails and attatchment gets out, the star of discrimination begins to shine and passing through it one gets out of the scope of mind. 12) It is true Ashtang union of the spiritual guide as it is real and natural. One gets out of the scope of suspicion and ignorance if he practices union of attention (Surat) and sound (Shabad) in his mind. 13) When ecstacy is over, reaction begins again and again and the Self comes within the scope of attachment. One realises the path of the saints by means of spiritual exercise and after realisation, begins to pass his life in ecstacy. 14) If you bear in mind natural ecstasy, unforced thoughts and easy spiritual practice your mind will remain balanced naturally in nature and will liberate yourself from duality. 15) A man is fortunate to look at and enjoy within his mind the divine light within the scope of Sahasdal Kamal. Above the scope of Sahasdal Kamal is the scope of Trikuti, Where a man hears the sound of “Om”. Above the scope of Trikuti are the scopes of Sunna and Maha Sunna, Where a man is attracted in enjoying the play of Hanses. Above the scope of Mahasunna is the scope of Bhawar gupha where a man enjoys the offshoots of Self realisation. Which is flowing upwards towards Sat Loak, after leaving the scope of Bhawar gupha. 16) Ascending upwards from Bhawar gupha, When a man reaches Sat Loak he looses his identity and being attracted to the scope of Alakh and Agam Lokhs which are above Sat Loak, discards even Alakh and Agam Loks and the Self reaches Radhasoami Dham. 17) Such personalities who attain Radhasoami Dham, so long as they remain in the world and do all their duties as usual, detached from their results in a natural way like the sun and the moon. 18) This is a matchless method. This is the stage of living in the Self free from the effects of body, mind and soul and liberation of the Self from transmigration. I got you realised all the stages and washed away all the dirt of your duality.

19) You have done your work done easily, have been liberated easily, have realised the Real Self stage and have got out of the fear of duality or transmigration. 20) Radhasoami being merciful to those who are detached from the world incarnated Himself as a saint in the form of Saligram, the spiritual guide and liberated them easily. 21) O, brother so long as the reaction of past deeds exists continue to work and finish these reactions. After doing this, there remains nothing I can be realised only and cannot be said. 22) You have gained the gamble of life, because the string of execution of your transmigration has been broken. May Faqir be peaceful and happy by the grace of Radhasoami Dayal. It is due to the mercy of Data Dayal Sahib that I have been able to understand the real form of duality through you spiritual seekers. I tried my best to get out of duality but it is out of my power, because we live in the world of duality. It is true that I have overcome the duality. As I live in the world of duality I get my nourishment from duality but I am not affected by duality. A lotus flower plant grows in water and is nourished by it, but the water cannot stick to it or drown it. The water may rise as high as possible but the lotus flower and its leaves will remain at it’s surface. Such is the state of myself in this dual world. I have already explained to you that all the all the games of body, mind and soul are duality. What is duality? It is being dual. Keeping the thought of the spiritual guide, worship of any prophet and the business of the entire world is duality. Data Dayal Sahib entrusted me with this task not to get myself worshipped, honoured and earn money but to understand and overcome the duality. But this state is very sublime. It is not within the reach of worldly people because they do not aspire for it, so they do not deserve it. I am lucky to attain this state. I pray for your health wealth and peace for the favour you have done to me. The thought, feelings, images and shades that are formed within ones mind are his world. When I was not aware of this reality they used to tempt me. But since my realisation of this reality they do not allure me. Kuber Nath, this is the secret which none of the saints have explained in such plain words. If at all somebody did so, he did so in symbols only and not to be understood commonly, because if they disclose this secret, they cannot establish and maintain religious centres to enjoy confidence and respect of their ignorant followers. As I am not concerned with these functions, so I am at liberty to disclose my observations. Although it is a fact that adoration of my spiritual guide comes within the definition of duality, but as it leads to non-duality so it should not be discarded. It is most essential for spiritual progress and should be respected. Therefore, time and agin I stress upon the fact to have full confidence in one ideal. Having faith in on ideal and taking him to be the Supreme, surrender your Self to Him. He who changes his faith from one ideal to another gains nothing. He is just like a rolling stone which gathers no moss. I never plead that one should have his faith only in myself. Guru is nothing but an ideal. Take the shelter of any ideal, taking him to be perfect in every respect and you are sure to succeed. One should not take the shelter of a Guru because he is famous as a saint. He should see whether there is natural attraction between him and his Guru or not. Just as it is

seen between a true lover and beloved. A true lover cannot keep himself from his beloved in spite of having all the senses that he is wrong in doing so. In the year 1905 when I took the shelter of Data Dayal Sahib, he was not famous as a saint. He was called Babu Ji only. Only one man had the fortune to become his disciple at that time. I had the fortune to become his second disciple on account of my natural attraction with him which I could not resist. I was quite unaware of his caste or creed, but my soul witnessed that I shall have the same thing from this gentleman without fail for which my heart aspired. I stuck to him just like a needle sticks to a magnet. It was quite beyond my power to break His relation. Now I have reached my goal which my heart has witnessed in His first visit. What is meant by adoption of Truth? Our Real Self is truth, It witnesses all the motions and games of our body, mind and soul (which are caused by our Self) bound to perish except for our Real Self which is omnipresent. It can be understood only by those who are eager for it. Those who are not eager for it cannot do so. Neither they aspire or deserve it. What is meant by attaining the Reality? Our breath and blood which are always in action, move our body mind and soul to act just like electric waves out of our Self which passes through our physical, mental and spiritual regions causing duality. When we overcome the actions of these region then our Self gets united with the Real Self. It is called attaining the Reality. Have you ever considered over the fact as to why I always advise you to have sexual intercourse only for begetting issues and not to loose your semen for the sake of enjoyment? If our breath and blood are in regular circulation, they shall be able to create enough electricity or heat or power to move the Self in order to keep your body, mind and soul sound and healthy and you shall enjoy peace and comfort. But if the circulation of your breath and blood become weak and irregular, your Self would be unable to get sufficient power to keep your body, mind and soul in order or sound and healthy. So your peace and comfort shall be disturbed. Now it is your semen which gives heat and power to your breath and blood to keep them in regular circulation. If you loose your semen, then the circulation of your blood and breath shall become weak and irregular and the Self would not get the full power to help your body, mind and soul to keepm them sound and healthy, on account which you shall begin to suffer from constipation and other diseases. So it is utmost necessary to preserve your semen which is power or God to get the Self united with the Real Self. What on feels in the state of union of the Self with the Real Self can only be realised and not said. We name it as Lord, Truth, Supreme or the Reality and so on. This secret can be understood only by spiritual exercise and not by the exchange of thoughts. I am continuing spiritual exercise (which is natural and easy) regularly and have attained the last stage to realise the Reality. But so long as our body, mind and soul are in motion and are in motion and we are alive our Self cannot merge in the Real Self forever, because our Self has to come back to the regions of body, mind and soul to let their games play in life. When we overcome the region of duality, we become balanced minded to enter in the region of our Self. So long as we do not overcome the motions of body, mind and soul our Self is governed by duality. But when we overcome the region of duality and enter into the region of our Self our Self begins to govern duality. Action in the region of

duality are called gross or physical, subtle or mental and causal or spiritual. The secret which I have realised is attainment of this understanding that there is a Supreme Element who plays all the games of nature and we are but His atoms. We are wront to think that we are separate from the Supreme Element and play our own separate games in our body, mind and soul to which we remain attached taking it to be our real game. We can realise it and remain in this state only so long as He wills. After realising this Reality one continues to perform all his affairs as usual in a natural way and remains detached from gain or loss of his affairs. His selfless action does not create reaction which is the root of attachment. It is called “to overcome attachment”. Just as its natural to occur ebbs and tides in an ocean and form waves and bubbles, which remain in appearance for sometime and then merge in the ocean becoming traceless, likewise the will of the Supreme comes in motion and its atoms shoot off. These atoms cause different centres like that of body, mind, soul, light, sound, ego and intellect etc. These centres after playing their part merge in the Supreme without any trace. So long as I remain in trance I am out of the game of duality, but when I come out of trance, I join the game of duality and play it, the difference is that others are affected and I remain unaffected. Why so? Because I have realised the will of the Supreme. I remain peaceful and tranquil. I do not claim myself to be light, sound, Truth or Reality etc. Long ago I was in the habbit of giving trouble to Data Dayal Sahib in Lahore for getting me realised which I aspired. One day he became so annoyed that he decided to depart from me. He asked me to follow him to Agra in order to offer me at the tomb of Hazur Maharaj, which I agreed under the wrong impression. We went to the railway station and purchased tickets for Agra. His holiness said, “Now I shall get myself released from you, when I shall offer you to the tomb of Hazur Maharaj.” “Will you not take me back with you?” I enquired humbly. “No, how can I do so?” he said, “an offered thing is not taken back.” I prayed, “I do not want to be offered for the sake of departing from you.” We returned our tickets and came back to our place. In the hermitage Data Dayal said, “Faqir, I have visited only three times in my life Hazur Maharaj and it was sufficient for me to realise the Reality. I cannot make out why you do not understand the same although you visited me several times. I enquired, “How did Hazur get you realised for what you aspired?” He said, “I enquired of Hazur Maharaj, “What is the principle under which creation is created?” His Holiness asked me to look at His mouth with all my attention. I did so. He opened his mouth wide and shut it saying this is the principle of creation for creating. At that time of narration this incident I was incompetent to catch it. Burt now I have realised this Reality “Lips opened and closed is the secret of life.”” Now I realise that all the lower stages of mind beginning from Sahasdal Kawal up to Maha sunna are duality. How did I overcome it? It is on account of easy spiritual exercise that I have realised the following for it: 1) That I do not make my Self appear in an9y one’s mind. Whatever manifests in anyone’s mind is his own faith. I am in search of the source of element which witnesses light and sound when I accumulate them in my mind. On account of ascending at the stage where I realise the above both my will power is growing stronger day by day. I enjoy peace and happiness so much so that I am not disturbed even in disease from its effect. Disease maty effect my body but it cannot effect my mind, Where as those who have not overcome duality are affected in mind

and their peace is disturbed. I enjoy happiness and sorrow both alike and live at the will of the Supreme. Kuber Nath, I have attained the last and highest stage and pass my life out of anxiety, care, duality, meditation, worship and intelligence. What is Radhasoami Dham or the Supreme Abode? It cannot be said but only realised. In the state of Realisation of that stage one looses his identity and merges in the Supreme. So long as you are alive, work for the sake of work just like the sun and moon etc. Perform all your duties with due care and intelligence but keep your Self detached from the result, so that your action may not come into reaction. My desire for the search of God, to do good and duality of sin and virtue etc all have vanished from my mind. What is meant by previous deed? It is reaction of our past selfish action. When this reaction is over, the atom of our Self merges in the Real Self like a drop in an ocean. Kuber Nath, credits and debits are bound to be recieved and paid off. Mam Chand Sharma attended me for thirty five years. Gopal Dass and Narain Dass look after me since they came in my contact. Why is it so? Because it is credit and debit. My observation that our Self Merges in the Real Self and looses its identity is supported by saint Kabir who has attained this state as well as Soami Ji Maharaj in the below vernacular poems: 1) Nahin khaliq, Makhluok na Khilqut, Kurta, Kuram na Kaaj na diquat. Derishta, deriest nuhain kuch dersut, Watch lukchha, nuhain pud na pudarath. 2) Zaat, sufaat, na awaul aukhear, Gupt na pergut na batean zahear Ram, Ruheam, Kuream na Keasho, Kuch nahain Kuch nahain, Kuch nahain thaso 3) Semerit, shashtra nuhain geata bhagwat, Kutha, Puran na bukta bearut. Sewak seavana dass na soami, Nahain suttnam na naam aunami. Translated prose 1) The Supreme is beyond the reach or effect of creator, creation, created, doer, deed, done, cause or any need of these. He is beyond the reach or effect of sight, scenery, seen, destination, destiny, destinator or self. 2) He is beyond the reach or effect of qualified, qualification, beginning, end, seen, unseen in or out. He is beyond the reach of Gods which have been named as Ram, Ruheam, Kuream or Keasho. He is nothing except nothing.

3) He is beyond Samirta, Shashtra, Bhagvat Geeta, religious books, recitation, preaching, preacher or preached. He is beyond worship, worshipped, worshipper real name or unamed. We are only an atom of the Supreme. We cannot realise the Supreme in the whole, we can realise Him in the capacity of His atom only, but we are satisfied about His realisation in whole. We taste only a drop of and ocean and realise that the water of the whole ocean is sour. We roam only part of a mountain, feeling cold and realise that the whole mountain is cold. Such is the case of realisation of the Supreme within us. Kuber Nath, may you be happy and understand my discourse.