refuge on devoted soul

 

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refuge on devoted soul

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p. 1

dhan dhan satguru tera hi asra hazir nazir zindaram tera hi asra the refuge of the devoted soul table of contents author publisher the essence of the teachings of sacha sauda introduction the real goal of devotion and going to the saints to be absorbed in the devotion of true nam is the grace of the satguru delay in reaching the real home of initiated souls when does the true shabd or nam manifest satguru always waits for the beings renouncing moh maya mind does not favours show mercy the repetition is the key to treasure of grace soul is the part of dayal and mind that of kal wickednesses of the mind to get pleasure in shabd dhun love and faith body becomes senseless during repetition pain and shivering in the body the need of the satsang what is satsang highly destined beings get such a satsang the influence of satsang of true saints vachan pujya param sant mastana shah balochistani ways to be benefited from satsang mesh of deeds which way the saints prescribe to escape from the mesh of deeds pralabdh kiryaman deeds sanchit deeds mercy of saints displaying miracles concessions by the saints in the payment of deeds of the being prayer to saints for waiving off the deeds our duty letter no 1 letter no.2 a true seeker never gets rebirth progress in bhajan reasons of the downfall of satsangis lack of satsang impatience

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modesty or lok-laj by the load of deeds and demons relinquishment of the earthly coil by satguru what the sangat should do after the departure of satguru advice for sangat re-initiation living all the patronages aside live on the patronage of the lord within responsibility of satguru death time of satsangi some other important instructions cheatings of kal contemplation assembling of satsangis and development of differences among them bad company and behaviour in the world refraining from the company of non-vegetarians and drunkards spiritual journey is delicate keep the conduct clean worthless satsangis should not be condemned good and bad deeds slandering and speaking ill of others loneliness to face sleepiness good and bad dreams inner sights loss in praying for others keep truthfulness in the heart meals or diet earnings by honest means beddings to bow and getting oneself bowed listening to others talks respecting elders other s progress do not speak loudly attain humility cleanliness of the dera to live amicably the concluding request letter of pujya param sant sawan singh ji letter of pujya param sant mastana shah balochistani ji author pujya param sant gurbax singh ji manager sahib

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this book is written by pujya param sant gurbax singh ji manager sahib founder of mastana shah balochistani ashram jagmalwali in distt sirsa haryana india 125201 phones 91-1696-286300 230300 286307 email addresses mbajagmalwali@yahoo.com mbajagmalwali@hotmail.com publisher sacha sauda roohani satsang trust regd mastana shah balochistani ashram v p o jagmalwali via kalanwali 125201 distt sirsa haryana india © all rights reserved the essence of the teachings of sacha sauda you have seen the external gurus now also behold the internal true guru you have seen the external thakurs now also see the internal true thakur you have seen the external temples now also see the internal true temple you have read the external shastras holy books now also read the internal true shastra you have listened to the external shabds now also listen to the internal true shabd divine melody you have read the external bani now also read the internal true bani you have recited the external names now also meditate on the internal true nam word which is constantly resounding by itself you have listened to the external kirtan hymns now also listen to the internal true kirtan you have gained the external bookish knowledge now also acquire the internal true knowledge you have tasted the external amrit nectar now also drink the internal true nectar of immortality you have bathed at the external places of pilgrimage now also bathe at the internal true place of pilgrimage you have practised the external sectarian worship now also practise the internal true worship introduction this small book named `a guide to satsangi has been written only for those beings who have been initiated by some perfect saint or ascetic perfect saints are those saints who visit satguru s court satlok everyday and from there they take the permission of satguru sat purush and do the job of liberating the beings in this world.

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it has been seen usually that satsangis ask many types of questions from the saints and waste their time saint s time is very valuable and every breath of their life is utilized in the service of the lord and his children whatsoever they do they do it for the welfare of we people and not for themselves too much talking with the saints is wasting time their own as well as of the sangat there is no doubt that the saints do not hurt our feelings but we should also have the feeling of this thing that the valuable time of the saints must not be wasted in useless talks satsangis will get answers to almost all the questions in this book e.g what is the real goal of devotion and talking refuge of the saints why is there delay on the part of the initiated souls in reaching their real home satlok when does the true name manifest why does not the mind indulge in devotion should the form of the saint be contemplated during repetition of nam why does not one get full pleasure in repetition of nam why the sleep overpowers a man during repetition why does one have bad dreams why do satan and demon disturb or tease the being what are the reasons of the downfall of satsangis the correct or right way of listening to the spiritual discourse advantages of spiritual discourses disadvantages of not attending the spiritual discourses mesh of deeds or actions and the ways to get rid of them the responsibility of the saint and what should one ask from the saint care of the being by the perfect master at the time of death protection from the wickedness of kal the negative power abstaining from the company of meat-eaters and drunkards disadvantages of slandering others what should be the diet hard earned money collected by honest means are some other important things for satsangis one special thing which is observed is that after the saints depart the devotee have to face many kinds of puzzles and problems and many of them are misled after the saint relinquish the earthly coil many spiritual heads come up and a game of pushing and pulling starts lack of proper leadership compels many devotees to indulge in traditional ways of external devotion many satsangis spiritual devotees start making trials at re-initiation this book covers the solution of all such puzzles and problems wishing the sangat to be benefitted fully by going through this book by :­ gurbax singh `manager mastana shah balochistani ashram v p o jagmalwali via kalanwali 125201 distt sirsa haryana india the real goal of devotion and going to the saints the human form is the king of all species only some fortunate ones get it it is the time to meet the lord in it we should follow that path in it by which we may get the lord we have been separated from the lord since ages we have kept ourselves indulged in devotion since inception but the cycle of birth and death has not ceased yet sometimes we have gone to good species and sometimes bad ones sometimes we met with the suffering of the hells while other times we enjoyed the pleasures of heavens reason being that we have not got the right path there is only one way to meet the lord which is made by the lord sat purush himself guru nanak sahib says that the whole of the world came into being with the hukam of the lord.

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because of this hukam only many powers e.g kal came into existence who have imprisoned all the beings and have made them ignorant of this hukam or shabd the recognition of this hukam or shabd and to have connection with it is the true devotion that liberates all the beings from all the meshes and bindings this hukam or shabd is beyond saying and hearing according to his law he manifests the law cannot be described according to law the living beings appear according to law they grow according to law they are high or low according to law they get pleasure or pain according to law one gets salvation according to law another always wanders all are subject to law none can transgress it he who understands the law o nanak is no more guilty of egotism 1/6 japu ji sahib hukam manifests itself through some sound or shabd the wave of that sound or shabd is called nam thus to have connection with this hukam sound or shabd is the true devotion which helps to get rid of the meshes and bindings of births and deaths this is the straight road that leads to the lord s court this hukam ,shabd or nam does not belong to a particular caste creed religion or country it also does not pertain to some outer language it is rather the speech of the true lord himself it is reverberating in all the beings hazrat christ has called it word the muslim ascetics have called it kalma kalam-e-ilahi baang or bang-e-asmani or nida the means to hear it is within the being itself that is why the saints advise us to have connection with shabd or nam rather teach us the way to contact it they say practise go within and reach satlok mere talking will not help it is a practical course do it today only do not wait till tomorrow those beings can never indulge in devotion who have the habit of putting of till tomorrow what they can do today value time time is fleeting death is chasing us like the torrent of water if we fail this time too we will have entangle ourselves in the maze of chaurasi to be absorbed in the devotion of true nam is the grace of the satguru indulging in the devotion of the true shabd or nam depends upon the grace of the satguru sat purush it is only when the hukam from the lord s court comes that one indulges oneself in this true devotion those in the primal time by thee blessed to the lord s name are devoted sayeth nanak joy resides in the self wherein resounds the mystic music 917/13 m.3

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satguru bestows this gift through his saints who are his agents or managers in this world such saints come to enrol those beings who are pining to return to their country-satlok and they sow the seed of nam in their land of heart at the time of initiation this work is not possible without the perfect saints the wealth you were born for the lord s nam is with the saints 283/3 m.5 paltu sahib too says the same thing the name of the lord is embedded in the saints and the saints are imbused with his name the saints are imbused with his name and they alone can bestow the gift of nam adepts in the practice of nam they impart the method of union with him austerities and penances fasts and pilgrimages one may endlessly resort to without the means of the saint one never can find access to his name try as one may millions of devices and wander ceaselessly the chamber of nam will not be accessible till one comes to the door of the saint nam lies o paltu beyond the reach of the pranas breath it is at the beginning it is at the end the name of the lord is embedded in the saints and the saints are imbued with his name paltu sahib such saints can be met with the lord s grace no body has the power that he may judge or recognize such saints with his own mind and intellect and could take their refuge when the perfect saint sows the seed of nam in the land of the heart of a being then there is no power which can destroy that seed on one day or the other it will grow and flourish though it may take its own time delay in reaching the real home of initiated souls when the disciple is reborn in the house of the satguru i.e when he gets initiation from a perfect saint he should give up the cleverness of his mind and intellect performing old rites rituals and religious ceremonies and take shelter with a perfect saint as the religious ceremonies could not put an end to the cycle of births and deaths and could not help him to meet the lord he should act according to the instructions of the saint as it is true dharma religion and true worship however if the disciple still remains confined to the performance of outer rites rituals and other ceremonies he cannot attain success in spiritual practice such a disciple himself causes delay in reaching his real home paltu sahib says a devotee should exclusively dedicate himself to the satguru giving up all the outward modes of worship he should not indulge in the observance of rites rituals fasts and

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other penances invented by mind or intellect he should not go on pilgrimage and indulge in idle yogas and superficial ways of worship and conduct paltu sahib points out that he enjoyed dying while living by his trust in nam which should be the only resort for devotees guru nanak sahib says kal negative power has created the dreadful ocean of moh attachment and maya illusion everybody is drowned in this ocean of phenomena the whole world is engrossed in the performance of outer rites and rituals prescribed by their respective sects to such an extent that it has become very difficult to part with them only a rare disciple can go across the deadly ocean of this material world after abandoning the outer rites rituals and idolatry if the disciple after getting initiation from a true saint still continues to indulge in performing outward recitations penances and worship his attachment with the world and its objects does not cease and the cycle of transmigration is not ended such a disciple himself causes delay in reaching his real home however satguru is always compassionate and beneficent he always takes care of his disciple he is ever keen that his disciple should reach his real home at the earliest in this worldly love the world is drowned some rare pious person swims across through this love the mortal is born again attached to the temporal love the man goes to the city of death having obtained guru s instruction practise thou meditation and hard toil if the temporal love does not cease man stands stranded greed vanishes with his blessings and man is merged in lord 356/7 m 1 when does the true shabd or nam manifest when the seed of nam is sown in the land of the heart of somebody in order to bring it up one requires satsang as water and repetition as manure it is a very long and difficult path it has been called to lick the saltless stone one comes to know of the sacrifices and hardwork done by saints from their life histories guru amar dass ji had indulged in austerities penances fasts pilgrimages meditation and reading of holy scriptures till he reached the age of seventy two he had been covering a distance of 400-500 miles every year to take a bath in the ganges he had a pious heart even then he in order to manifest nam took the refuse of sri guru angad sahib and indulged himself in hard physical service for twelve years and he used to practise tying his hair with peg at night it is dying while living when a man listens to the spiritual discourses of the saints and keeps on accepting and adopting their sayings and withdraws attention of all the worldly thoughts from his heart and brain and his heart becomes totally or entirely empty and clear like the inside of a flute then the unstruck sound current starts coming within him as there is light and streams of true nam within so are also the light and sounds of maya and kal which are alike the light and sounds of dayal and which can cause the seeker to descend the beings who have taken the refuge of the

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satguru and have been initiated the satguru at this juncture manifests himself in the form of saints and helps the beings in catching the true shabd or nam thus it is necessary for the being ,who is a seeker to keep in mind that he should not pay any heed to any light or sound till the satguru manifests himself in the form of light when satguru manifests he will talk to him and help him catch the true shabd and show the path ahead satguru always waits for the beings when satguru initiates any being through his saint then he takes care of him every moment and waits to see as to when does he renounce moh-maya attachment and illusion and renouncing the worldly thoughts concentrate surat or attention at the tisra til behind the eyes so that he may take him ahead satguru does not come in the nine doors of the body and lives above them it is the work of the disciple to reach that point bhai gurdas ji says that if the disciple takes one step towards the satguru the satguru from satlok takes multi million steps towards him if the disciple recites his name for a moment then his loving remembrance rings in the satguru s court like an electric bell the satguru remembers him again and takes care of him bu ali kalander sahib too says that you do not know the grace of the lord he beholds you all the time like a lover renouncing moh maya mind is our enemy it is the agent of kal its job is to puzzle and mislead the being it entangles the being in the world and keeps it away from the wave of shabd we can t do any work good or bad without taking it along with in this land of kal when the mind is made to follow the bhajan shabd dhun it runs towards worldly attachment and perversions at once thus it takes a lot of time to renounce moh-maya to withdraw worldly thoughts to concentrate attention at tisra til and to manifest the radiant form of the satguru we have to fight severely with the mind in order to achieve this objective and we have to bear restlessness for a longer period the progress in this practice is very slow one needs to come with patience and firm determination daily in the ground/field of struggle withdrawing attention from the body and concentrating at the tisra til is like an ascending with the speed of an ant the ant ascends on the wall falls down and tries again to ascend and falls again similarly we try to take the attention within and the mind wanders outside we succeed sometimes whereas mind succeeds sometimes it is a lifelong struggle as the scattered attention starts concentrating then the wandering of the mind decreases and one starts feeling peace and nectar within the hands and feet start sleeping and slowly and steadily the legs and the top part start sleeping these are the marks of progress in repetition we should have a close watch at our condition within in this practice and we should try to step

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ahead the path is lengthy and the traveller whose journey is long ,always keeps his eyes on the way and keeps on stepping ahead continuously mind does not favours show mercy satsangis generally complain of mind not favouring for repetition and approach saints time and again for their kind favour and mercy the repetition is the key to treasure of grace the more the love in repetition the more grace is bestowed by the satguru when a gentleman does not withhold the payment of anybody s labour then how can it be expected from the lord the growth or progress of any devotee or seeker depends upon his practice teacher s job is to teach the students job is to learn the lesson by heart which has been taught the growth in his studies depends upon learning his lesson by heart similarly the duty of saints is to help satsangis and to lead them ahead and the duty of the satsangi is to have control over the mind and senses and to manifest satguru within after entering in tisra til or daswan dwar the most difficult task is to control the mind soul is the part of dayal and mind that of kal the aim of the spiritual discourse by the saints is to give strength to the soul and letting the mind to be controlled and getting it win but we see the mind obeys kal nicely whereas we do not obey the true saints in the proper manner we should keep in mind the saying of the saints if we obey the saints and forbid the mind to indulge in perversions and engage in repetition then we become the servant of saints gurmukh and if we follow the dictates of the mind then we become the servant of the mind manmukh mind is our enemy one who obeys mind plays in the hands of the mind how can such a man expect growth and development in the bhajan shabd dhun thus a satsangi should never obey the mind it s tricks are very subtle one should watch and take care of it by all means mind always tries to find excuses for not indulging in repetition and in case of affirmative it sees that the span of repetition is too less wickednesses of the mind mind forbids one to indulge in repetition by way of tiredness laziness sleep idleness wickednesses etc sometimes it says that it will devote time in the morning and fails to get up if in case it gets up in time then it says to sleep a little more as enough time is there to attend the work the next day may be a problem goes to sleep and when gets up it is too late sometimes looks at the watch thinking that the time may have been over by now sometimes it says that it

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has been initiated who can stop now satguru is perfect this argument is like that the medicine has been obtained but not swallowed then how can the disease be removed meaning thereby that the mind forbids indulging in practice it has overpowered us since ages and has been dictating us if a man nowadays takes land to cultivate from the landlord for a year or two then he does not vacate the land so likewise the mind who has overpowered us since ages how can it vacate so easily inspite of listening to the arguments of the mind one should indulge in shabd-dhun and repetition when the mind poses hindrance then it should be punished by giving more time to repetition on that day one should try to indulge in repetition sitting on the same `asan and as far as possible it should not be changed starting from half an hour repetition time should be increased to two and a half hours because for a time less than this the mind fails to still one will rule the mind if one keeps on doing practice continuously as the cream if milk is ready only when the milk is boiled at a low pace without stirring it stirring makes the cream of the milk so similarly sitting on the same asan increasing and attention goes within slowly and steadily and one starts getting pleasure if the attention is concentrated at the tisra til one gets unparalleled pleasure whose sample in the outside world is not possible to have thereafter the mind itself starts compelling for bhajan the shabd dhun to get pleasure in shabd dhun it is necessary for that satsangi who wants to get pleasure within that after finishing the job he may indulge himself in repetition while sitting standing moving eating drinking awaking and while sleeping and if possible while working also then only while at practice during night it is possible to have the concentration if one keeps oneself busy in gossiping during the day then the concentration of the mind is never possible to have love and faith the foundation of parmarath is love and faith it is not possible to construct a house without foundation as long as one does not have any love and faith with the saints the concentration of the mind is not possible and one fails to succeed in bhajan though one may indulge in repetition for twenty hours a day rather one may become egoistic like an oilman s oxen one sticks to the post despite hard strivings thus ways and means to increase the love with the saints should be adopted body becomes senseless during repetition it is necessary for the hands feet legs rather the whole body to become senseless during repetition it is the mark of the internal ascending of the soul some of the devotees fear about their respective body becoming senseless thinking it to be turning weak one must not lose heart after the practice is over the consciousness in the body revives and one does not feel any sorrow.

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pain and shivering in the body in the beginning when the soul leaves the body parts then one feels pain and shivering in some of the parts of the body sometimes while sometimes one feels as if one were dying after somebody s practice the pain etc gets vanished automatically the need of the satsang when the saint sow the seed of nam in the land of the heart of some being then for the bringing up of that seed the water of satsang is needed besides simran repetition so that the plant of nam may keep flourishing what is satsang the holding of shows is not satsang the satsang means the company with truth as sat means truth and sang means company the satsang is the name of the union of the soul with the lord satsang usually means a gathering where either music and singing or the recitation of epics and stories or discussions on spiritual subjects take place guru nanak sahib says on the importance of satsang that it is that where there is recitation of the only lord and his shabd or nam and talk about the trial of manifesting him within how can a satsang be recognised it is that place that or congregation where the name of one alone is uttered 72/1 m 1 the real aim of going to satsang is that by listening to lord s name and his attributes one gains happiness and longs for union with him and by thinking of the lord and reciting his name one begins to lose worldly attachments renounces desires and sensual pleasures highly destined beings get such a satsang guru arjan sahib says that the hundred thousand of the people want true satsang and the love and affection of the true lord only those beings get such a satsang on whom the grace of the lord is there only highly destined beings get it 276/10 m 5 the influence of satsang of true saints by keeping the company of true saints only the being realises itself vices of attachment etc start subduing one comes to know of the true meaning of life one being there gets the gift of initiation which enables one to renounce all the desires from one s heart.

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in the region of puran purush the streams of peace stillness and lord s love blow which bring peace to all the burning jealously desires and carvings of the mind the mind becomes free from ill feelings fightings enmities jealousy etc and becomes pious still and motionless the saint s company cleans one s mind of malice hatred ill-will and animosity one does not consider anyone enemy or outsider rather starts considering all as one s own ones one loves all one understands the truth of the world being short lived all the properties acquired will be left here only nothing of these will go along with the being at the time of departure one does not think about the countries communities and creeds the love of wife children and relatives escapes from the heart rather one starts hating one s own body also as this body also does not help at the departure-time while living in the world and amidst worldly objects one becomes a true recluse one becomes confident in mind that there is no one to help without shabd guru and after renouncing these bindings starts preparing to reach one s own real home one s interest in the shabd dhun increases as the soul goes within and drinks the nectar of nam it gets so much pleasure that it can t be compared with any pleasure of the world only the being knows the pleasure itself and it is not describable some rare seeker takes advantage of satsang such a satsang is rare so says guru nanak that one out of millions finds the ram nam it has been usually seen that people take the gift of initiation and do not attend the satsang spiritual discourse if at all they come they roam outside the dera and return they do not sit and listen if at all they sit their mind is equipped with the thoughts of family affairs they do not listen to the discourses attentively if they listen then the mind makes them forget everything as soon as they come out of the dera if some one tries to practise the sayings practically then the mind creates hundreds of hindrances and one fails to concentrate at the eye centre in order to catch shabd dhun vachan pujay param sant mastana shah balochistani vachan no 173 let us go to hear the spiritual discourse and behold the perfect master say the pseudo satsangs but fail to obey the sayings of the master it means that they have played fraud false and mockery with the perfect master they are sinners for ever because they do not indulge in shabd dhun these five vices make them unhappy if some hindu kills a cow then the lord can forgive him if someone plays fraud false or cheat with satguru or sat purush or lord then how can be forgiven no one on the earth can forgive him one tells a lie when one says that one has attended the satsang and beheld the satguru one has seen the raiment of earth one speaks outwardly that one has beheld satguru one tells a lie very much the pious satguru was there within them one does not devote time for divine earning and out of this fear one speaks that one has beheld the satguru when one has not seen the satguru with the inner eye then how can one have the refuge of the satguru refer doli hui sangat ka sahara or the refuge of the bewildered sangat ways to be benefited from satsang

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meals should be taken such that one can sit comfortably and need not leave time and again do not try to sit in the front rows sit politely with humility consider all the satsangis better than yourself though they may be the descendent ones and always consider yourself as to be the servant and orderly of all of them do not hate the poor sit at such a place that no one needs to shift you later on there should not be any noise around that place and you may easily have the sight of the saints during the satsang or divine discourse until the saint himself calls you should not speak never laugh during the satsang though saints may laugh do not look at anyone else except saints never pay attention to the sages and satsangi fellows and weaken your faith on seeing them listen to the contents of the satsang with attention ever if a single vachan or saying is retained in the heart it is of great benefit do not pay attention towards parsad keep on listening to the vachans and looking upon the saints get up from the satsang only when the saints have got up and left the place after the satsang neither talk to any one nor look at anyone impress upon the repetition and remember the vachans look after or care for the gift of vachans and remember these repeatedly pay attention to your weaknesses and try to get rid of those if unable to do so then pray to satguru within for the same practise after listening to the satsang give up lust anger greed attachment egotism slandering speaking ill of others bad company etc the woman with the small children should sit at the rear with their children often it is noticed that weeping of the little children disturbs the process of satsang attention of the satsangis is drawn towards the same and they are deprived of listening to the vachans of satsang generally the discourses or satsangs are recorded when the sangat or followers listen to the recorded satsangs they fail them enjoyfully the loss is caused to the sangat in this way and responsible for this loss are those women who do not care for the noise etc during the satsang and earn sins.

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they come to have the benefit but contrarily harm themselves and return with the bad wishes of the people top back farward next bottom mesh of deeds our true master is sat purush or sat guru he has allotted the work of creation to kal who has given importance to the `laws of deeds or karmas and has attached mind and intellect with the being mind is his agent whose duty is to detach the being from sat purush and the wave or current of his shabd the being performs every work or deed after giving thoughts with his intellect similarly every being is compelled to perform deeds under the control of mind and intellect and the law of deeds is `as you sow so shall you reap more the deeds the being performs the thicker is the mesh the present condition of the being or soul has become like that of a sparrow entrapped in a mesh and trying to get out of the same failingly kal governs up to the limits of triloki in which all the beings keep on wandering as per their deeds sometimes it enjoys the pleasures of heaven and sometimes the woes of the hell and sometimes transmigrates into different species on this mortal world no one can escape from the mesh of the kal kabir sahib says that :three world form a cage actions good or bad lead to from a net all the living beings are victims to the one hunter kal when balance of deeds is calculated at the end of each life then it is placed before the being some of these deeds are kept or transferred to the reserve stock which are called sanchit deeds whose store is at the headquarters of the kal called trikuti so that no being may escape from the mesh of deeds kal can t withhold any being entangled in any tie if the being has cleared all the deeds the sanchit deed stock of every being has accumulated to great levels after transmigrating from one species to another incident goes like this that dhritrashtra had to be blind consequent upon the deeds performed in the 106th birth back after every death when the accounts are settled then a definite number of deeds and sanskars is attached alongwith the soul which are called pralabdh deeds to face in the coming birth out of these some deeds are taken from the previous birth while others are taken from the reserve stock in the present birth every being fulfils the desires which remained unfulfilled during the previous birth and in this new birth gives rise to fresh desires and expectations according to which the being keeps on getting the further births in this ways the cycle of birth-death and rebirth goes on for examples if one has a strong desire for wealth at the time of one s last breath he is allotted the species of a snake in the next birth.

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whoever at the last moment brings to mind wealth and in such contemplation dies again and again as a snake shall incarnate 526 trilochan if the being desires children then it gets the species of a pig whoever at the last moment brings to mind progeny and in such contemplation dies again and again as a pig shall incarnate 526/10 trilochan if one dies thinking of houses at the death time it gets the species of the demon whoever at the last moment brings to mind his house and in such contemplation dies again and again as a goblin shall incarnate 526/11 trilochan if any being breathes his last while remembering satguru the lord then he goes to the satguru and gets salvation whoever at the last moment brings to mind the satguru and in such contemplation dies says trilochan with lord in his heart salvation he gets trilochan the fruit of the pralabdh deeds has to be faced we are bound to it and it cannot be waived off kabir sahib says that :course of the deeds can not be eliminated we are free to perform the new deeds which are also called the kriyaman deeds every being has been equipped with intellect that performs every deed with intellect so it is the responsibility of the being itself to get rid of the mesh of kriyaman deeds we seek an able master utilizing our intellect to learn any job one gets freedom from the deeds in the refuge of the true saint is also up to the efforts of the being itself it is alright that it is not only difficult to identify the true saint rather impossible but where there is a will there is a way if there is a true craving then lord too bestows his mercy definitely top back farward next bottom which way the saints prescribe to escape from the mesh of deeds pralabdh

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