Sahjobai and Dayabai: The Form of Love for the Lord

Dr. T. R. Shingari

Radha Soami Satsang Beas

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Contents
Preface Introduction

Part 1- Sahjobai
Life sketch Teachings The Lord The reality of the body and the world Cause and effect The state of a being Satguru The company of the saints Nam Spiritual practice Love Humility The nine aspects of devotion Requests/Pleas and prayers Compositions The Lord The importance of human birth Satguru The sixteen days of the lunar month Teachings and advice Couplets Page 4

Part 2: Dayabai
Life sketch Teachings The Lord Almighty The name of the Lord The true warrior The perfect Master The perfect saint The element of love

Sermon on/Teachings Message Glossary Bibliography Page 5

Preface
The publication department of Radha Soami Satsang Beas have published a series of books named Mystics of the East in which are included, books based on the life, teachings and compositions of more than twenty saints, up till now. In this series the literary works related to the life and teachings of Sahjobai and Dayabai are being published. Both Sahjobai and Dayabai were contemporary/sister disciples of Sant Charandas. They both attained the eternal abode by the grace of their Satguru. Just like their Sant Charandasji, even their ancestors were from Rajasthan and belonged to the Bhargav clan. In Charandasjis feet both these sister-disciples have contributed immensely towards the spreading of the spiritual thought process initiated by their Master. In Charandasjis religious sect, they both hold a special position. This book too just like many others is a result of the devoted service/server of Dr. T. R. Shengari. I hope that the reader will be inspired and receive guidance from the life and teachings of both these saint-poetess. Dera Baba Jaimal Singh District Amritsar (Punjab) 2011 J.C Sethi Secretary Radha Soami Satsang Beas

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Introduction
In primeval times, women held an honourable position in the Indian society. In order to successfully complete a yagna (ritual) it was considered essential for a wife to be present along with her husband. If the wife was no more/dead than the wifes golden statue was kept in her place. Wives were known as the better half of husbands, without whom husbands were considered to be incomplete. Faithful and devoted women like Sita, Savitri, Anusuya etc, and so also extremely knowledgeable women like Gargi were given superior positions in society. Since ancient times the custom of respectfully washing an unmarried girls feet while venerating her is being followed. The religious beliefs of Buddhism, Jainism and Yog laid an emphasis on the renunciation of a householders life because of which women began to be considered as an obstacle/hindrance in the progress of the spiritual path. Its human nature to blame others for our own shortcomings and weaknesses. There can be fault/defect in man or woman. Even then as compared to men, in women the religious tendency is more dominant. The emotions of love, humility, service,

devotion, sacrifice and dedication are predominant in them (women). In medieval times Mirabai, Sahjobai and Dayabai through self-exemplary, established this fact that women are competent/capable of reaching the supreme heights of spirituality. Perfect saints do not discriminate between countries, castes, religion, men or women, rich or poor, nor between the virtuous and sinful. Their attention is towards their soul. A soul is neither a Hindu nor Muslim nor a women or man. In the saints court, every being receives respect equally. Sint Charandasji like numerous other saints handed over the responsibility of preaching Sant Mat (spiritual path) to Sahjobai, Dayabai and Nupi Bai in different places. There is not much information available related to the lives of Sahjobai and Dayabai. It is only through the speech/talks of the saints, that we get a true glimpse of their personalities. It is our great pleasure/fortune that we have acquired their compositions in the original scripts. From the compositions of Sahjobai and Dayabai we have acquired knowledge about their supreme and pure spiritual achievements. Both these saint-poetess were idols of truth, discipline, Lords devotion and knowledge. From their compositions, the purity and humility within their hearts and the emotions of sacrifice and dedicated service become evident. While compiling this book, a lot of benefit was gained from Sahjobais religious text Sahaj Prakash by Mahant Ghanshyamdas published by Hauz Kazi (Delhi) and Sahaj Prakash a publication by Belwidiyan Printing Works. For the compositions of Dayabai, help was taken from the book Daya Bodh aur Vinay Mallika published by Belwidiyan Printing Works from Allahabad. After an extensive research/thesis titled Sant Charandasi Sampraday Aur Uska Sahitya (Sant Charandasis religious texts and literary works) written by Dr. Shyam Sunder Shukl provides the entire history of Charandas religious sect along with the detailed study of its literary works. The writer is indebted to him for the valuable guidance and help obtained from this book. The writer is also grateful to Smt. Geeta Sharma, who gave him to study a copy of her thesis on Sahjobais composition which she wrote in order to attain a P. H. D degree. Special benefit was obtained from Dr. Sangeeta Goyals compilation Charandas Aur Unki Parampara Mein Nirgunwaadi Mahila Sant (Sahjobai Aur Dayabai) ki Sadhna Ka Adhyan. The writer is obliged from the bottom of his heart to her and other scholars, Page 7 From whom he received valuable information and guidance. The writer is thankful to those friends who contributed towards the improvisation of the book. Dr. T.R. Shingari Dera Jaimal Singh, District Amritsar, (Punjab) Page 8

Part 1

Sahjobai
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Life
In medieval times, after Mirabai, Sahjobai was most famous amongst the saint-poetesses who were related to the thought process of devotion to the ultimate. Sahjobais ancestors were from Rajasthan, but later her father came and settled down in Delhi. Like other saints, Sahjobai also attributed the credits of her spiritual achievements to her Satguru Charandas. Sahjobai is associated with Charandas religious sect. Amongst the five thousand disciples (approx.) of Sant Charandasji, fifty-two became very famous. And their fifty-two lineages/successions moved forward and were known as The great successions or The great pillars. Besides these, there we fifty-six smaller successions/lineages. Out of these one hundred and eight successions, four are considered prominent/chief- The successions of Dandauti Ramjis, Jugtanandjis, Ram Rupjis and Sahjobais. The other saint poetess associated with Charandas religious sect is Dayabai. A succession/lineage moved forward under her name too. On one hand, Charandas religious sect contributed immensely towards the fame of Sahjobai and Dayabai, on the other hand, Sahjobai and Dayabai played an important role towards the spread of Charandas religious sect/thought process.

Birth
Different scholars have stated a different date of birth for Sahjobai. Some scholars believe that Sahjobai was born in Vikrami Samvant in the year 1800, which is not true. Sahjobai has clearly stated in her text Sahaj Prakash that it was completed in the Vikrami Samvant 1800. Undoubtedly, it is clear that she must have been born before Vikrami Samvant 1800. Sahjobais Delhi lineages present patron/custodian Ghanshyamdasji published the text Sahaj Prakash in the year 2000. in that he has assumed Sahjobais birth date as, on Vikrami Samvant 1782, in the hindu calendar months of Savan, Shukl Panchmi (2nd August 1725) in Prikshitpur- Delhi. Dr. Shyam Sunder Shukl has also agreed on this date to be authentic.* Some scholars are of the belief that Sahjobais birth took place in a village named Dehra in Rajasthan. Undoubtedly, Sahjobais ancestors were residents of this village, but her father later on became a resident of Prikshitpur in Delhi. Just like Sant Charandasji, Sahjobais parents were also from the Doosar (Bhargav) clan. She has written her fathers name as Shri Hari Prasad in her compositions: Hari Prasads daughter, Sahjobai is my name.1 Her mothers name was Smt. Anupi Devi. Sant Charandasji was her maternal uncles son. Sahjobai must have acquired her primary education from her parents. The basis of her compositions is not the literature of religious texts by her innate inner experiences.

Marriage ritual
In ancient times, girls were married off at a young age. Sahjobais marriage was fixed at the age of 11-12 years. While the marriage ritual was going on, her maternal cousin Sant Charandasji was also called upon to bless the bride. Sahjobai was dressed in bridal attire. Sant Charandasji addressing her said: poem

* Charandasi Sampraday Aur Uska Sahitya p. 246 Page 10 poem He said that when one is not going to live in this world forever and its departing from here is definite, then what is the benefit of adorning and decorating your hair for a few days of married life. When the raindrop falls on a banana leaf, it transforms into fragrant camphor. When it falls into the shell, it transforms into a pearl, if it falls into the snakes wrath it turns into venom. A seed that is sown in salty soil, perishes, the land which is not completely ready for cultivation, a seed sown in that sprouts with great difficulty. If the same seed is sown in a fertile land, it sprouts easily and one obtains a very good harvest. Sahjobais heart was absolutely ready (to imbibe) for Satgurus preachings. Satgurus speech like an arrow pierced her heart. The passive, previous spiritual sanskaras (attributes) suddenly became active within her. Sahjobai took off her ornaments and threw them and refused to get married. She clearly said she would worship the Lord. Viewing the social conditions of those times, this was an astonishing incident, which left all the relatives in a state of shock. There was chaos in the family and nobody could understand what was to be done. The entire family tried to explain to Sahjobai, but it had no effect on her. It was Lords will that, that the fire works displayed by the bridegrooms family, startled the bridegrooms horse, who running recklessly dashed into a tree. The bridegroom died on the spot. When the bridegrooms relatives, with a sorrowful heart gave this news to Sahjobais parents, there was such a deep impact of Sant Charandasjis words on them that, they along with their four sons and daughter Sahjobai, became his disciples. Sant Charandasjis disciple Jogjeetji has written in Leela Sagar: poem

In Praise of Sahjobai
Sahjobais brother-disciple Jogjeetji in Leela Sagar has praised Sahjobai immensely. He writes:

Composition/Chaupai
Known as the daughter of Hari Prasad; recognised as the disciple of Charandas Sahjobai, the light of the three families The harbinger of devotion to both sides of the families Sahjobai, the light of the three families; Spread devotion in both sides of the families A true knight of righteousness and piety, Remained untouched from the afflictions of the world and ties of the family Acknowledged as the idol of forgiveness and compassion, She was the epitome of knowledge and contemplation A source of solace and joy to the sages; she was the embodiment of devotion Just like Karmabai and Meerabai she was overflowing with love and affection Disposition of practice, yoga, discipline and renunciation These aspects were her adornments, they added to her spiritual ornamentation

Her heart was brimming with such light, Just like the serene radiance of a full moon night.4 Shri Leela Sagar, p. 226

Page 11 It means that Sahjobai was well adorned with the ornaments of extraordinary spiritual qualities/attributes like, truth/purity, virtues, grace, forgiveness, contemplation, the service of saints, love, dedication, yog, detachment etc. The one whose words are soothing, Hearing them brings ecstasy to the mind The mind is inundated with ecstasy on hearing them It brings an end to the miseries of the world The afflictions/miseries of the world get eradicated And through the master one is dyed, In the hue of love for the Lord.5 Shri Leela Sagar, P.227 There was excessive/extreme sweetness and attraction in Sahjobais compositions on hearing which the people would forget their sorrows and their hearts would swell with love for the embodiment of the Lord- the Satguru. Know her to be the most eminent and unparalleled devotee of her master, Understand that there was none other like her She surrendered herself in totality to her master, No other thought found subsistence within her mind, besides those of the master The master alone was everything to her, on that she was steadfast, He was the sole life restoring medicine; she stood firmly by that He was the sole life restoring medicine; she staunchly believed in that She believed the master even to be above the Lord, She believed her master to be not only equal but also superior to the Lord, The ultimate truth in entirety is the master, in this she assuredly believed Through the day and the night, meditating on the Name of the master With a tranquil heart constantly in contemplation of the master Explained the philosophy of the masters to all and sundry, Paid homage to none else and only sang the masters glory Wholly immersed in spirituality and resolutely established, Just like a soldier who is relentless in a battlefield Diligent practice with persistent devotion She reaped the benefits of her undying devotion Adherent to these rules of devotion with diligence, For her undying devotion to the master, she reaped the benefits

Doha/Couplet
A staunch disciple of Charandas ji was Sahjobai let it be known, Jogjeet dedicates self on her steadfast devotion to her master.6

Shri Leela Sagar. p. 227 There could be no other disciple of the Satguru like Sahjobai/ Sahjobai was an unparalleled disciple of her Satguru. She had surrendered her I-ness/ego at the feet of her Master. The Satguru was the Sanjivni herb (Life giving herb). Not only did she consider her Satguru as the Lord himself but more important than him (The Lord). Throughout the day and night she repeated the Naam revealed/given to her by the Guru and would calmly contemplate on his form. She herself adhered to the teachings of the Satguru and also explained them to others. Her state became such that besides her Satguru nothing else appealed to her. Just as a brave warrior enters the battle field with the determination of overpowering his enemy, similarly Sahjobai also dedicated herself whole heartedly in the spiritual practise to attain ultimate success. Sahjobai had such unshakeable faith in her Master, that he became an example for others. On acquiring the Masters refuge, Sahjobai got completely engaged in her Gurus devotion. Gurus devotion and the following of his preachings/advice became the basis of her life. Ghanshyam Das ji has written that gradually she reached at a state/condition, where in Sahjobai would sit immersed in meditation for days altogether. Sahjobai attained the supreme state with the Satgurus grace and the five years of meditation done with love, faith, devotion and effort. According to Dr. Shyam Sunder Shukla, Sahjobai attained perfection/supremacy in Ashtang Yog (Eight fold path of Yoga) and Navdha Bhakti (Nine forms of devotion). On attaining the innate state, she became omniscient she indicates in her composition:

Page 12 The master has bestowed on me, O Sahjo, such a lamp of light, That every pore of mine was suffused with radiance (It) enabled me to perceive in entirety the three worlds/realms, And dispelled was the darkness of ignorance .7 Sahjobai ki bani, p. 9 The master has bestowed on me, O Sahjo, such a lamp of light, That my awareness became infinite That my consciousness became infinite In the beginning, middle and the through the whole extent of creation I perceived the Lord everywhere.8 Sahjobai ki bani, p. 9

The Grace of the Satguru

An utmost beautiful aspect of the perfect saints teaching is that by repeating the name bestowed by the Satguru, the attention becomes focussed and the Gurus radiant form manifests within. The love, faith and detachment that arises within the disciple on envisioning the radiant form is impossible to express in words. For some reason, if a disciple does not envision the radiant form within, and does not get to see his physical form too, his condition becomes like that of a fish restless without water. Once something similar happened with Sahjobai. Sant Charandasji, on the request of his disciples, for some days stayed back in a district Shahjanpur which is close to Rivadi near Delhi. When Sahjobai could neither envision the Master within nor outside, she became restless in his separation. Satgurus are omniscient/all knowing. They are fully aware of their disciples state. Sahjobais restlessness caused a wave of

compassion to rise in the Masters heart, he bestowed upon Sahjobai his astral meaning radiant form within, by which he extinguished the agony of her heart. Sant Charandasjis disciple Swami Ram Rupji in his text named Shri Guru Bhakti Prakash has mentioned it in the following way: In the first phase of the night, Charandas ji himself appeared before everyone, Past midnight he remained absorbed in profound meditation. Sahjobai was restless in her desire to meet her master; he decided to go and meet her. All were wondering about his whereabouts; he manifested at her place, All were unaware about his whereabouts; he manifested at her residence, In contemplation, Sahjobai was sitting with focused attention. Inexplicably her eyes opened, saw him and got up bewildered, At that very moment her eyes opened saw him and got up bewildered, Placing her hands at his feet she said O my Lord, You had gone on a tour, how come you are here today? Her master laughed and replied, I just came by stealthily Her master laughed and replied, Stealthily I just came by Gifting her his armband, he quickly again disappeared. He gifted her his armband and then he quickly disappeared. Also in meditation, her aunt was sitting besides her, The appearance of Charandas ji, she witnessed the divine affaire. At the break of dawn the news spread like wildfire in the mansion, All the men and womenfolk regretted, not having envisioned him, His reappearance in Shahjahanpur, none could decipher the mystery, Page 13 Devotees asked about his armband, he just ignored it with a laugh, Persistently when people asked him, then with a smile he replied, Gave it away to Sahjo, revealing then he explained.9 Shri Gurubhakti Prakash, p. 177-78 The Satguru is not merely a physical/human body. He can manifest himself anywhere in the astral, radiant or shabd (sound current) form and giving darshan to his disciples or can gratify them. Sant Charandasji was very pleased with Sahjobais devotion. He during his lifetime, like a few other disciples sent Sahjobai also, to various places for spreading/divulging spirituality. Hundreds of religious centres of the Charandas religious sect were established in various places of the country with the efforts of Sahjobai and her contemporary disciples (brothers and sisters). Sahjobais disciples also contributed significantly towards the spread of Charandas religious sect/following. Dr. Shyam Sunder Shukl has written that the emperor Shah Alam Dvitya, the king of those times in Vikram Samvant 1823, impressed by Sahjobais attainments/achievements and fame presented her with 1100 coins and a village named Bathela which is now in Ghaziabad as a freehold. Besides this the Mughal emperor gifted her parts of five village.* Sahjobai as per the will of Sant Charandasji had established his succession during his lifetime itself. Innumerable beings acquired initiation from her. Scholars have given account of Sahjobais

ten main disciples who established their own succession/spiritual lineages: 1) Shri Shyam Vilas ji 2) Shri Karta Nand ji 3) Shri Agamdas ji 4) Shri Guru Niwas ji 5) Shri Ram Prasad ji 6) Shri Sant Hazur ji 7) Shri Harnam Das ji 8) Shri Raghunath Snehi ji 9) Smt Laxmi Bai ji 10) Smt Sumita Baiji.

Renunciation of the Body

Sant Charandasji renounced his body of five elements in the Vikrami Samvant 1838. After that, day and night for 24 years, Sahjobai spread the preachings of her Satguru. She renounced her body in Vikrami Samvant 1862 meaning January 1805 A.D. Sahjobais lineage is still moving forward and devotees celebrate the festival of Basant (spring) with love and devotion in her memory.

Vaani/Composition
Sahjobai writes in her compositions that in Vikrami Samvant 1800, in the month of Fagun (March) on the eighth day of Shukl Paksh, when their arose an intense desire in my heart to praise/glorify my Master the composition I compiled then, created the text Sahaj Prakash On a Wednesday during the 8th day of full moon phase in the month of March, Of the year 1800, Sahjo sat in contemplation. For singing glory of her master, there arose a wave of ecstasy within her, Gradually she composed a volume, and called it Sahaj Prakash. In the beautiful city of Delhi, at Prichitpur was her abode, Page 14 It is there that she completed the book titled Sahaj Prakash. The opus Sahaj Prakash extols the glory of master Charandas, The one who reads or listens to it with love, from all sins, will be delivered.10 Sahjo bai ki bani, p. 40-41 It is very clear from the description given above that Sahjobai compiled the book/text Sahaj Prakash at the age of eighteen. She had attained the supreme/divine state before she compiled this book/text. To attain this kind of enlightenment at such a young age, is an unparalleled/unique example in history. One gets this inspiration from it that, young age is not an obstacle/hindrance in the attainment of the Masters grace, practice of meditation. In reality, spiritual achievement is related to ones disposition and contemplation. Both devotees, Dhruv and Prahlad were of a young age. Whosoever, at whatever age, engages in the Lords devotion with love, faith, reverence and dedication, he definitely succeeds in the attainment of his objective/goal. Sahjobais composition is not too much, but it is best when it comes to virtues/attributes. The Lord, Nam and the form of the Master have been prominently highlighted in her verses. Along with that, a detailed description has been given on the purpose of human birth, the reality of this body and world, on love, humility, nine forms of devotion etc. Sahjobai has given a detailed description of the principle of cause and effect in the active functioning of the Universe. Due to the deeds performed under the influence of hopes and desires, a being becomes victim to the miserable wandering in the cycle of eighty-four, this state has also been described by her. She has also presented a view of the present condition of human beings. In the end she has also described that state which on attaining, one can unite with the Lord. Sahjobai in her composition named Saat Vaar Nirnay, indicating the importance of human birth, has given beings the inspiration to strive everyday towards the attainment of God realisation. In the verses composed on the 16 days of the lunar month, depicting the pitiful

condition of the being suffering the miseries in the cycle of eighty-four, has also described in detail that spiritual practice by which a being uniting with the Lord an become his form. Sahjobai has composed her compilations in the form of 16 line stanzas, quatrains and couplets. Her compositions are written in a simple colloquial language of the places adjoining Delhi, with a blend/mishmash of vocabulary from the Brij, Rajasthan, Punjab and Persian dialects/languages. This composition has been created according to Ragas (musical notes). She has created forty couplets from twenty ragas. Based on ragas, her compositions display/possess simplicity of language, depth in emotions and a transcendental essence. Her entire composition is advisory, but never does the advice appear to be dry or boring. The flow of this composition naturally moves the reader as it is based on personal experience and keeping in mind the welfare of the people. Sahjobais couplets are a marvellous combination of knowledge and the bliss acquired from them. These couplets are captivating and occupy a place in the readers heart/come to stay in the readers heart. Sahjobais compositions are a combination of emotions, philosophy and music is very beautiful and that is why it has obtained an honourable position in this worlds spiritual history. Page 15

Updesh/Sermon The Lord

The main aim/purpose of Sahjobais compositions, just like other/different saints was to create love and faith within a being and inspire them to unite with him through the Lords devotion. To fulfil this aim Sahjobai glorified the Lords attributes in many different ways.

Imperceptible and Unattainable

What do I say, what can I say? Miraculous is that Imperceptible Mystery, One is amazed on hearing; Sahjo says the Lord is beyond the reach of the senses/ Unattainable.1 Sahjo bai ki bani, p. 38 None can decipher the mystery of the Lord. They also gave up in bewilderment, The greatly learned and the highly erudite. After everything the Vedas also ended, By calling Him Indescribable and Infinite. Even the great Brahma, the god seated in the lotus, Got weary in the pursuit of the Lord. In spite of penances (yoga) and in contemplation, Trying to fathom Him, the god Shankar got perplexed The gods like Sheshnaag, Sharda, Surpati and Ganesh, Were also defeated in this quest. In spite of the bearings of true devotees, The sage Bamdev and the sons of Brahma, Got left behind with just the guise. The sapient and the worthy, the sages and the ascetics, The devout and the scholars, the accomplished and the yogis Says Charandas to Sahjo Bai, Accumulating knowledge from the scriptures,

Subsequently they all got mystified in this quest.2 Sahjo bai ki bani, p. 60

The Formless and the Embodiment/Embodied

Innumerable are His forms, numerous are His names, Miraculous are His doings, says Sahjo myriad are His aspects/guises.3 Sahjo bai ki bani, p.39

Page 16 Formless, yet assuming all forms, Non-attributive yet replete with all attributes, Existent yet Non-perceptible, says Sahjo, this is how the Lord is (Not bound by the confines of, existence or non-existence).4 Sahjo bai ki bani, p. 38 Nameless, yet with all the names; Formless, yet the basis of all forms, The Lord is everything, says Sahjo, the Lord is manifest and the Lord is hidden/cloaked.5 Sahjo bai ki bani, p. 38

Non-Attributive and Attributive

Non-Attributive but adopted attributes for the devotees, to grant salvation, With reverence Sahjo prostrates herself, at His feet again and again.6 Sahjo bai ki bani, p. 38 Non-Attributive and also with attributes, He is the One Lord, Reached this conclusion, after speculation and deliberation. The satguru bestowed the discerning sight, And granted assurance of His vision. Just as there is no difference between water and the ice, And also between the sun and the sunshine. The Lord has many hues/colours, says Sahjo, He is manifest and He Himself is concealed. With the grace of master Charandas, All the doubts have vanished. Freed from all doubts and dilemmas, With ease the innate state is attained.7 Sahjo bai ki bani, p. 39 Page 17

Sacchidanand- Truth
Sahjobai in her topic Element of truth has glorified the Lord within. The meaning of Sach (Truth) is immortal and unchangeable. The meaning of Chit is: Knowledgeable and the meaning of Anand is blissful. In religious texts too the Lord has been praised as Sacchidanand (Truth). All that is within the limits of transformation/change and destruction is false. True is one who is not dependent on another for his existence/identity and there is no other who can end/destroy

his existence/identity. Truth is that which never changes and is consistent in its colour, form and essence. Sahjobai continuing the subject of the Lords glory says: Neither is He new, nor does He become old, By any sort of affliction, He is never plagued. Even on destroying, can never be laid waste, Does not increase or decrease, nor can get destroyed, Fear does not consume Him Neither can water dissolve Him, Neither is He dependant on anybody, Nor does He need any support.8 Sahjo bai ki bani, p. 36-37

(He) is not ravaged by (the grand) dissolution, nor affected by regeneration/resurrection/creation. Even the god Brahma and the others, got exhausted in their quest (to find Him). The One, who is above cause and effect and beyond the reach of the six philosophies, Neither virtuous nor sinful, O Sahjo, He is the Lord ever detached.9 Sahjo bai ki bani, p. 37 (Even though) your mortal body is in close proximity; the soul is enduring and eternal.10 Sahjo bai ki bani, p. 19 Consider not this mortal frame as your identity; the true self is your soul.11 Sahjo bai ki bani, p. 55 Meerabai has clarified this truth, in her compositions in this manner: O Rana! It is not today that I have come into existence, But I prevail since the Universe came into being, Now, born in Mewad, addressed as Mira.12 Meera Sudha-Sindhu p. 281 Page 18

Free from Duality

He does not have any faade or form; nor any colour or body, He has no friend or foe; Sahjo says, and does not belong to any caste or creed.13 Sahjo bai ki bani, p. 37 Neither is He born, says Sahjo, nor does He die, He also does not get old, He is neither affected by day or night nor by heat or cold, Fire cannot burn Him; weapons cannot wound Him, He cannot be withered either by sunlight, or blown away by the wind.14 Sahjo bai ki bani, p. 37

He has no mother nor any father, or the company of any relations. He is neither a pauper, nor any prince. He has no beginning or an end, nor does He have any middle between, He is neither small nor large, O Sahjo, boundless/limitless; He is infinite.15 Sahjo bai ki bani, p. 37

Omnipresent
Without form or name and non-attributive; beyond the five elements, Guru Charandas says, O Sahjo, the Lord is hidden. There is no other way to attain Him, besides self-realization. Just as a swan separates the milk from water, Detach the soul from the body, says Sahjo, and merge with the Lord.16 Sahjo bai ki bani, p. 37 O Devotee! Inhabit the city of your body. Perceive with the enlightened vision within, Immerse yourself into the Divine Sound and Light.17 Sahjo bai ki bani, p. 52

Page 19 Meerabai has expressed similar emotions in her compositions: My Master has manifested himself within me, And so I dance in ecstasy. I have now envisioned my Beloved, Not concerned with others.18 Meera Sudha-Sindhu, p. 280 I am a slave at the Lords feet, Then why should I go to Kashi! The Ganga and the Jamuna exist within, And the Immortal is within everybody.19 Meera Brahdawali, p. 228 Perceive with the discerning eye, the Lord is present afore. Front and back, right and left, He is prevalent everywhere, Those who have not obtained knowledge from the Master, they consider Him afar. Performing religious sacrifices, penances, Yoga and pilgrimages, The ignorant attain nothing but mere refuse. Everywhere the radiant resplendence of the Lord pervades, In the heavens, the netherworld, the earth and the mortal worlds, Guru Charandas told me, O Sahjo, this is the true essence of all.20 Sahjo bai ki bani, p. 52 Sahjobai inspires the being that undoubtedly, at the level of intellect and senses, the Lord is imperceptible, unattainable and indescribable, but at the souls level it is not impossible to

envision him. The Lord is definitely indescribable but uniting with him is not impossible. The person who focuses his attention within, through his divine vision is successful in envisioning the Lord.

The Human Birth and Devotion to the Lord

This opportunity is very rare indeed; (birth in) the amazing human body, The sole benefit says Sahjo, is attaining God-Realization.21 Sahjo bai ki bani, p. 30 This opportunity is very rare indeed;- Sahjobai warns that it is rare to get this human birth. One receives this priceless/valuable boon after wandering for a long time in this miserable/sorrowful cycle of eighty-four. (Birth in) the amazing human body- Human birth is Page 20 The crown of eighty-four lakh species. The Lord has created this human body with a unique/marvellous skill. Amongst the eighty-four lakh species the power of discrimination has been bestowed/gifted only to humans. A human being can discriminate what is good or bad for him, and understand the difference between appropriate and inappropriate. He can bring about improvement in his present state. The possibilities of progressing in the field of knowledge, science, art and spirituality are available only to humans and not to any other species. The sole benefit says Sahjo, is attaining God-Realization.-The greatest characteristic of the human body is that in this form itself he can worship and unite with the Lord. A person who prospers materialistically, physically and artistically but does not make any effort to unite with the Lord, that person is not able to take the true advantage of this valuable boon of the human birth. A human being is incomplete in his present state. The weak, ignorant being is pray to the duality of sorrow and happiness and is bound in the shackles of cause and effect. He can destroy his past karmas by worshipping the Lord and can permanently/forever severe the bondage of transmigration, unite with the Lord and can become his form. After enduring suffering of the eighty-four lakh species, The human body is acquired. Missing the chance of devotion to the Lord, says Sahjo, One is cast back into the tortuous cycle of eight-four.22 Sahjo bai ki bani, p. 21 Endured tremendous sufferings in the cycle of eighty-four, At the hands of Yama, repeatedly took immense beatings. Lost in illusion, wandering about in the three realms, Still did not concede defeat. Not conceding defeat despite all, And did not desire for salvation. Acquiring the diamond-like human birth, Squandering it, reduced its worth to dust. The foolish being simply does not understand, Despite explaining again and again. Charandas says, O Sahjo, even then, He just does not remember the Lord.23

Sahjo bai ki bani, p. 45 Even if one attains the status of lord Indra, And the resplendence of god brahma. Despite everything, death awaits all, Says Sahjo, everything is swept away with the flow. Contemplate on the Lords name, And relinquish everything, says Sahjo. Even if you obtain the kingdom of the three worlds, In the end you will leave it all.24 Sahjo bai ki bani, p. 30 Page 21 The heart in which dwells the Name of the Lord, That heart is filled with beatitude, says Sahjo. That heart is truly blessed, says Sahjo. A heart bereft of the Name of the Lord, is condemned, Whether one has wealth, beauteousness or is a king.25 Sahjo bai ki bani, p. 30 Fleeting, like a bubble is this body, Like a bubble, this body is also transient, To unite with the Beloved make a firm resolve. Do not squander away your time in slumber, Waste not your time in sleeping, The human birth is not obtained again and again. When you come across a lover of the Lord, With his help Search for Him within. The ones who live without remembering the Lord, Their lives, says Sahjo are no better than mere dust. You will attain true happiness, Only when you remember the Creator.26 Sahjo bai ki bani, p. 41 Page 22 The (invaluable) treasure of your breaths is getting frittered away, Yet you remain oblivious of that, What has been the spending, says Sahjo, Keep an account of that within. O Sahjo, the rhythm of breaths like drums, Is resonating incessantly day and night. The fool lingers lost in stupor, And the conscious remains restless.27 Sahjo bai ki bani, p.18 Kabir Sahib has also cautioned: Beating the drums,

I repeatedly say, This precious breath is being wasted, That it is valuable in the three realms.28 Kabir Sakhi-Sangrah, p. 89 When the lamp of breaths goes out/is extinguished, the body is plunged in darkness. Bereft of life without breath, O Sahjo, then how is devotion to the Lord possible?29 Sahjo bai ki bani, p.17 Then you will repent, O Sahjo, when you breathe your last. Till breath lingers in the body, Devote yourself to the Lord and sing His glory.30 Sahjo bai ki bani, p.18 Exhausted most (breaths) and just a few are left, Even these shall not remain. Your life (human birth) wasted without devotion to the Lord, O Sahjo, repent within.31 Sahjo bai ki bani, p. 20 Page 23 The bondage of births and deaths is broken, The noose of yama is slashed. O Sahjo, remember the Name of the Lord, You will not be ridiculed in this world. The misery of the eighty-four is spared, One is absolved from the torment of fifty-six hells. Meditate upon the Name of the Lord, O Sahjo, You shall not be lodged in yamas abode.32 Sahjo bai ki bani, p. 31 On the third day of the lunar month, Sahjo instructs: Craving for a paltry measure of happiness a being gets entrapped, Covetous and in greed one falls just as drawn by honey a fly is ensnared. Just as a fly in honey gets submerged and then drowns, In the same way, a being stays drowned in ties of the family and all that is owned. Obtaining the precious human birth, O Sahjo, one has squandered it away, Bound by yamas minions and dragged to his abode, One is cast back into the miseries of transmigration.33 Sahjo bai ki bani, p. 42 Being born again and dying again; repeatedly Suffering untold miseries at the hands of yama, relentlessly. Despite all this ignominy you do not even repent, Sahjo reproaches with derision, you have no shame!34 Sahjo bai ki bani, p. 20

The human birth is slipping away; the days are passing by. While living if a place is not made, then where will you sit? In this lifetime if you do not attempt, To acquire a place in the Lords Abode, Then how can you ever reside there.35 Sahjo bai ki bani, p. 20 Bound by cause and action, in misery wandering about in all lives. Wandering about due to own karmic deeds, tormented in every birth. Think of attaining salvation, O Sahjo, And be freed from the binds of transmigration.36 Sahjo bai ki bani, p. 20 Page 24 Coming into this world, what have you done? Filled your stomach like a dog, Squandered away the birth in slumber. Did not awaken in the hours before dawn, Nor did you perform the auspicious deed. Adopted other paths and went astray, in vain, Did not embrace the path of the Masters. Did not contemplate, did not meditate, And also did not give in charity. Thinking this body to be your true identity, Remained immensely entangled in attachments and illusions. This mortal frame is the chamber of death, It (death) will come and snatch you away. Not even the fraction of a moment, you will get to spare, Then how will anything be achieved? At that time then how will anything happen? Says Charandas listen, O Sahjo, Do not rest day and night, Bhajan simran is the only means, To cut down the binds of transmigration.37 Sahjo bai ki bani, p. 58 Page 25

The Reality of the Body and the World

False are the associations of this world, false are the dwellings and the homes. Also perceiving the body to be false, Sahjo has become saddened.1 Sahjo bai ki bani, p. 16 Do not attach yourself to the mortal, instead love the immortal, Give up all that is false and make residence only with the truth. Give up all that is false and abide only by the truth.2 Charandas ji ki bani, Part 2, p. 70

Eternal and Immortal is the Creator, rest all is destructible. Do not adhere to the perishable; associate with to the Imperishable. Attach yourself to the Indestructible; He has created the world. Come into His refuge, He provides protection from all afflictions/trials and tribulations. Such is the Name of the Lord; it destroys the cycle of birth and death, Charandas says, O Sahjo, attach yourself to the Truth.3 Sahjo bai ki bani, p. 47 On the Thirteenth lunar day of the month, Sahjobai writes: A marvel in itself, it is transient and evanescent, It is utterly deceptive and illusionary, the body In front of your very eyes they have all departed, Whether the body is of a king or it is that of a pauper. Neither the prince nor a pauper, None can live forever, From here they all depart, But from there (they) do not return again. Despite this, they desire to possess, Offsprings, wealth and mansions. Despite this, they claim ownership and get attached To their properties wealth and children. Sahjo laughs at them with derision, These ignorant fools consumed by illusion.4 Sahjo bai ki bani, p. 44 Page 26 This body is proximal to you, and the soul is immortal. Which one is perishable of the two? And which one remains your benefactor? If you think your benefit lies with the body, From head to toe it is completely perishable, The soul is immortal, says Sahjo It is all pervasive and eternal.5 Sahjo bai ki bani, p. 19 Eats and sleeps and speaks sweetly, And does not realize that within. Perturbed and in disquiet remains the mind, Dressed and adorned with jewels and beautiful clothes, Moves about with head held high/arrogance. But this point you do not realize that, The world is a deceptive illusionary web.6 Sahjo bai ki bani, p. 19

Page 27 Who is your father and who is your son? Who is your friend and who is your child? If you truly loved them, you should have gone with them, Or you should have held them back, O Sahjo, holding onto their hands.7 Sahjo bai ki bani, p. 19 Wailing and weeping, what have you achieved? That now you lament, O pretentious one! No one has come along with you, And with you, none will depart. This world is false and delusive, (Valueless like plain rice water) Those who have died have all departed, Even you will not remain here. Why do you waste away for others, says Sahjo, Be concerned about your own self.8 Sahjo bai ki bani, p. 19 If we ourselves were immortal, Then it would be understandable to grieve over others. But they are merely companions of this boat ride, Sahjo says, And on landing, all will go their separate ways.9 Sahjo bai ki bani, p. 18 Under the shade of the tree of this world, Many have rested and then departed. They all go their separate ways, Sahjo says, Like travellers they meet and then simply part ways.10 Sahjo bai ki bani, p. 18 Page 28 This path has a perpetual flow; that never stops even for a moment. Many have come and many have gone, with own eyes Sahjo has seen this.11 Sahjo bai ki bani, p. 18 Even (indestructible) like Hiranyakashyap, all have vanished, Also (knights like) Duryodhan and (deceitful) Shishupal. (The mighty lords) Kumbhakaran and Ravan have gone, Kaal has devoured all. Death is a certainty, says Sahjo, And life does not provide any assurance, Whether the abode is a crumbling hut, Or the dwelling is in mansions or palace. Says Sahjo, when it comes to birth and death, All are alike; there are no two ways about it.

Whether a destitute with no shelter, Or a wealthy well secured.12 Sahjo bai ki bani, p. 18 After death the body is burnt, And then it does not return. And the dead do not ever return. Wailing does not yield any result, Sahjo says, nor does withering away in grief, Wasting away, reduced to bones, Also in lamenting lost the eyesight, The dead do not come again, says Sahjo Nor do they hear any of your words.13 Sahjo bai ki bani, p. 18

Page 29 If the dead could return on wailing, Then wail away day and night. Despite wearing yourself out they will not return, Says Sahjo, doing all this is absolutely futile. Why do you keep on lamenting? Nothing would be gained by anguishing. Those who are dead are gone, says Sahjo, They will never return; neither today nor tomorrow.14 Sahjo bai ki bani, p. 19 The world watches you depart and you see the world depart, Says Sahjo, this is the norm, do not ponder or plan.15 Sahjo bai ki bani, p. 18

The World is False

The consciousness does not awaken within, Deep in slumber, people are lost in dreams. Enduring afflictions, pleasures or restraints, Sahjo says, that these are all just dreams.16 Sahjo bai ki bani, p. 35 Thousands of years seem like a moment, When the eye of knowledge is opened. Sahjo says, the world is forgotten, And one gets transformed in an instant.17 Sahjo bai ki bani, p. 36 In a dream, says Sahjo,

Fifty years pass by in a moment. On awaking one realizes it to be false, In this world also, such is the existence.18 Page 30 Sahjo bai ki bani, p. 36 They are all but a dream, The heavens, the mortal and the nether worlds. The illusionary web of the three worlds, Says Sahjo, is just a false delusion.19 Sahjo bai ki bani, p. 36 The ignorant have no realization; remain immersed in sensual pleasures. The enlightened have attained the vision; there exists neither happiness nor sorrow.20 Sahjo bai ki bani, p. 36 The mind has renounced all and is immersed in the Lord within. The world is transitory, O Sahjo; understand that the soul is eternal.21 Sahjo bai ki bani, p. 36 The water in a mirage appears real, till one does not go near it. The world also appears in the same way, says Sahjo, Until the divine vision is not bestowed by the master.22 Sahjo bai ki bani, p. 36 Just as a child gets frightened on seeing, His shadowy reflection in water. Then he is abashed at his folly, says Sahjo, When realization dawns that it was mere illusion.23 Sahjo bai ki bani, p. 36 Page 31 An enlightened one realizes the world to be false. An ignorant one considers it to be real. For an enlightened one, the world is false. And for an ignorant one it appears real. Says Sahjo; thousands of texts and scriptures have been written, The ignorant one is only immersed in their mere deliberation.24 Sahjo bai ki bani, p. 36 The world is as transient as the morning star, Sahjo says, it does not last. Just like a pearly dewdrop, Or water held in the palm.25 Sahjo bai ki bani, p. 36

The fort is made out of smoke, And yet you yearn to rule in it. Like a shadow has no reality, says Sahjo This also can never be true.26 Sahjo bai ki bani, p. 36 Be aware that the this world is false, Understand that the soul is eternal. Realize that form within says Sahjo, Which Kaal cannot devour.27 Sahjo bai ki bani, p. 36 Meditate upon the Name of the Lord, Relinquish attachments to this world. No one belongs to you, says Sahjo, Even the body is not your own.28 Sahjo bai ki bani, p. 16 In the teachings of saints an individual is repeatedly advised to worship the Lord and get liberation from the cycle of eighty-four (lakh species). Saints do not say that beings should not perform their worldly duties or not pay heed to their physical needs. Nor do they advice the being to renounce a house holders life or Page 32 Shun their worldly responsibilities. They explain that our welfare lies in worshipping the Lord and getting liberation from the cycle of eighty-four (lakh species). Inspiring the beings, they explain to them that by giving priority to Lords devotion, we can successfully fulfil our main purpose of coming into this world. Whatever the human being considers as most important, he gives it his complete time and attention. Saints teach us that we should make the Lords devotion the support/pillar of our lives. Ignorant beings are victims of this misconception that perhaps by giving more attention to the Lords devotion, our worldly duties will not be completed. This means that there is lack of faith in the merciful Father. By giving prime importance to the Lords devotion, the worldly duties can be fulfilled in a better manner, with this a being will never face any kind of harm. Whatever gains or losses occur, do so because of the past or present karmas (deeds). With the Lords devotion, the impurities of the mind and soul are washed off, one gets the strength to endure ones destiny, and the beings conscience becomes strong. A being cannot estimate/assess as to how much the compassionate father takes care, protects and helps those who are engaged in his devotion. It is impossible to express his grace in words. That is why Sahjobai advices the being to renounce every kind of doubt, myth and inspires them to worship the Lord wholeheartedly and get liberated from the cycle of eighty-four lakh species. Sahjobai has repeatedly called the world as destructible and house of sorrows. She calls it a mesh of Maya (illusion) and kaal (agent of death). Very few people make an effort to contemplate with depth about this important aspect of the advice given by the saints. They explain that this perishable illusionary world is a sorrowful abode of duality. This is not the true home of the soul. The souls true residence is the blissful and immortal abode of peace-

Sachkhand. It is one of the same things if we call this world a foreign land or a jail. Saints caution us that acquisition of worldly pleasures is equivalent to getting the best facilities in a jail. However many worldly and sensual pleasures a being may accumulate, he still remains a prisoner of this jail. Instead of making this world his true home, he should use it as a means to return to his true abode. So as long as a being remains imprisoned in this jail like world, he will be deprived of his true home. All political organizations, economic policies and social workers, give priority to accumulating maximum amount of pleasure giving facilities. Saints explain that when the creator himself has made this world incomplete and perishable, then how can one get complete and eternal happiness? A being can get complete and permanent bliss only on reaching his true abode. Meditate upon the Name of the Lord; this opportunity is slipping away. The days that have passed shall not come again, Ponder upon this thought in your mind. Do not consider the game of this world to be true, Do not be lost in delusion. No one belongs to anyone O simpleton, Futile are all your attachments. In the end none would be of any help to you, When the god of death comes calling. Charandas says, Sahjobai Take refuge in the company of the saints.29 Sahjo bai ki bani, p. 54 Page 34

Cause and Effect

Animals, birds, humans, deities and demons, Aquatic life, flies and insects. All births are the result of (karmic) actions, Says Sahjo, all the very multitudinous and myriad forms.1 Sahjo bai ki bani, p. 20 Sahjobai teaches that the law of cause and effect pervades throughout the mortal world as well as the heavenly regions/abode of the deities. The deities in heaven and paradise are reaping the fruits of very good/noble deeds done in the human birth. When the account of these deeds is settled, they are reborn in the mortal world again. Similarly, there are four categories of eightyfour species to reap the fruits of the karmas performed. Just as one can abide in heaven and paradise as a result of superior deeds, so also the residence in hell is the result of grave sins. Taking birth as insects, animals and birds is only to reap the fruits of past actions. Human birth or species is a field of actions. In this, an individual can create new karmas as well as pay for his past actions. Karman. Dukh Hoya.2(Sahjo bai ki bani p. 20). The reason for rebirth and acquiring high or low species are the karmas done in the human birth. Upji-Upji.. dukha.3(Sahjo bai ki bani p. 20). The reason for transmigration is also the karmas performed in the human birth. We have to endure the beatings of yama (messenger of death) as well as the torments of hell due to our own karmas. The fruits of some karmas are experienced immediately. Just as one person slaps the other, and is slapped by him in return. The account of karma is settled. If a person commits a murder, the

person who has been murdered cannot avenge his death immediately. The fruit of that karma has to be borne by the murderer in some future birth. Humans perform excessive karmas but are able to repay only for a few of them. The effects of many karmas remain pending. The unreaped karmas of every birth which gets accumulated are known as Sinchit karmas (accumulated karmas). The effects of the karmas of the previous births that the being experiences in the present birth are called Prarabh karmas (destiny). While going through his destiny, the new karmas that he performs are called Kriyaman karmas (newly performed karmas). Some of the karmas from these Kriyaman karmas and some from the unreaped karmas of previous births (Sinchit) collectively frame the Prarabh (destiny) of the next birth. Until all the karmas are not destroyed, the being cannot be liberated from karmas and their fruits and the resulting bondage of birth and death arising from it. The disparity of wealth-poverty, high-low (caste), joy-sorrow etc. which is evident in this world is due to the karmas performed in previous births, also being the reason behind the difference in the various creatures and reincarnations. All saints and mahatmas refer to the law of karma and its effects. They caution the individual that the fruit of every action is certain. One person is aware of the fact that by putting his hand in fire will burn his hand while the other has no knowledge of this. Among them, whosoever puts his hand in fire, will burn it and will thus have to undergo the pain. Whether any individual acknowledges the law of cause and effect or not, everyone has to bear the fruits of their karmas under any circumstances. This law of ones own neck and ones knife is applicable equally to all creatures in the entire world. There is one more aspect to the law of karma and its fruits. Until and unless the individual does not destroy the backlog of previous karmas, he cannot break away from the bondages of transmigration and unite with the Lord. The means of destroying previous karmas is the Lords devotion. Sahjobai has repeatedly taught the individual that taking advantage of this golden opportunity of human birth, he should break free from the entanglements of karmas and transmigration by the means of devotion to the Lord, Page 35 So that he can unite with the Lord and the soul is freed forever from the cycle of sorrow-joy that arises from the effects of karmas. This is the only purpose of human birth. Goswami Tulsidasji also narrates: Karam Chakha.4 (Shri Ramcharithmnas, 2:218.2). The Lord has made this world a field of actions (karmas). The whole creation functions/operates in accordance with the laws of action and counter-action or cause and effect. Not only human beings, but also birds-animals, deities, demons, waterborne beings, insects etc. are all bound by the law made by the Lord.

Liberation from the Karmic Web

If you retain the two words, Death and The Lord in your hearts Then Dharamrai will neither enquire, Nor scrutinize your karmic account. He will not ask for your Karmic account, Not even take you as hostage to yamas abode. Indeed blind is the one who forgets, Such pure Name of the Lord. Even the analysis of the four Vedas,

Falls short of describing the glory of the Naam. This opportunity is fleeting past, Says Sahjo, meditate with absolute dedication.5 Sahjo bai ki bani, p. 41

The Transmigratory Cycle of Eighty-four lakh Species

Nine lakh species of the aquatic life have been stated, For countless births all these have been endured. Ten lakh species of the avian array exist, From the previous times, such has been noted. Eleven lakh insect species I cite, Which are seen in the earth crawling about Twenty lakh immovable species expansive, In all these, deluded by illusion, exhaustive Thirty lakh animal species I am stating, Countless times taking on the forms all-varying There are four lakh human forms, understand this, Such is the cycle of the eighty-four lakh species. One at a time, all the forms you have obtained, Cannot even express the untold miseries you have suffered. After much endurance this body has been attained, Without a guru, says Sahjo, it has surely been wasted. Found a true guru in Charandas, my master He liberated me from the cyclic pain of eighty-four.6 Sahjo bai ki bani, couplet, p. 29 Sahjobai explains that the being has to wander in various species in order to face the consequences of his own actions/suffer the effects of his own actions. Sometimes the being takes birth in the various species of the plant kingdom, at other times he repeatedly takes birth and dies as birds and animals. One at a time, all the forms you have obtained, cannot even express the untold miseries you have suffered.Page 36 The soul trembles thinking about the kind of misery a being has to suffer in the lower species. Reflect upon this that while walking not only children but even wise people pluck leaves of trees. They dont even realize that just as a human being experiences pain even if a single strand of hair is pulled out of his body, in the same way trees also undergo pain. The manner in which birds are killed heartlessly, camels, horses etc. are laden with a lot of burden and have to bear the blows of sticks and whips. Bullocks are harnessed in front of ploughs and are beaten mercilessly. Sheeps, goats and cows are slaughtered by slitting their throats cold bloodedly. Then let us observe human beings. The physical and mental ailments in this species are beyond description. The heart shudders seeing the condition of workers toiling relentlessly through summer, winter and monsoon. It is impossible to express in words the anguish of illness, old age and death. After much endurance this body has been attained. Without a guru, says Sahjo, it has surely been wasted.- It is shocking and sad that the ignorant being who has obtained this rare human birth after wandering endlessly in this miserable cycle of eighty-four, does not take

advantage or even tries to get liberated from the wheel of transmigration. Neither does he acquire the company of saints, nor does he pay any attention towards the Lords devotion. As a result, he remains entangled in the whirlpool of eighty-four forever.

As You Desire, So Shall You Reside

Whatever the mind desires, says Sahjo Corresponding to that you will get your situation. Wherein lies the desire, therein shall be the residence About this, rest completely assured.7 Sahjo bai ki bani, p. 20 From this couplet another subtle mystical secret of desire, cause and effect is brought forth/to light. The desire that is dominant within a man influences him to perform a deed, and as soon as he performs the deed, he is given another birth to bear its consequences. Effect is the child of cause and desire gives birth to cause. Whatever deeds a being performs, is to fulfil the desires of the mind. He also uses lust, anger, greed, attachment and pride for the fulfilment of his desires. He also gets inclined towards sensual pleasures for the fulfilment of these desires. Desire gives birth to an action and an action gives birth to effect and transmigration. That is the reason why even Mahatma Buddha has said that desire is the main cause of sorrow. While leaving the mortal body, says Sahjo, Whatever desire lies in the mind According to that, the body you shall be granted, And your residence will be in accordance with your station.8 Sahjo bai ki bani, p. 20 Page 37 At death, if its a house your heart dwells on, Then as a ghost therein shall become your residence If it is wealth that you desire in your heart, To fulfil it, as a snake you shall be reborn.9 Sahjo bai ki bani, p. 20 At the time of death: If one pines for children, Acquiring the lowly form of a pig he is born. If ones heart desires to be a king, then, Becoming an elephant, he sprays mud on his head. If the thirst for water remains, As a fish is the birth, living in water. The yearning for a vehicle, Results in the birth of a load bearing animal. Wherever lies the desire, there you shall be born, This is also stated in the Vedas and the Puranas Master Charandas, has said to me, Renounce all desires, O Sahjo bai!10 Sahjo bai ki bani, p. 20

This is also stated in the Vedas and the Puranas - Even the Vedas have accepted the doctrine of Jahan Aasa Tahan Basa meaning that whatever one desires, there only he dwells/one dwells where one desires. Sahjobai explains that if ones desire for a son remains unfulfilled, he is reborn in a wretch species as a pig. One, who desires royalty and status, receives the birth of an elephant who is always spraying mud on himself. The one who dies thirsty for water is reborn as a fish who only lives in water. In the same manner if ones desire to own a vehicle is left unsatiated, he is born a load bearing animal who pulls along a carriage of goods. Saints and religious text explain to human beings that whichever desire is intense at the time of death, man is drawn in that direction. So long as a being does not submit his desires to the Lords will, he remains entangled in the web of transmigration forever. The Lords only wish is that the beings by worshipping him, unite with him and become his form. Until and unless this desire does not overpower his other desires, it is impossible for a being to get relieved from the cycle of eighty-four.

The Other Point of View

The one desirous of the master, He attains the Lord. He finds residence in the fourth stage, says Sahjo, In the Vedas and the Puranas also this is affirmed. At the time of death, if one harbours, The desire for the Lord in the heart. Freed from the body, one unites with the Lord, And from all births and deaths, he is liberated.11 Sahjo bai ki bani, p. 21 Page 38 The heart that is filled with the desire, For refuge in the company of the saints. Acquiring the human form, obtains the company of the saints (satsang), And receives the blessing of devotion.12 Sahjo bai ki bani, p. 21 O Friend! Says Sahjo he is fortunate indeed, The one who yearns for the Name of the Lord. The trials and tribulations of transmigration end, And he is freed from the pain inflicted by Yama.13 Sahjo bai ki bani, p. 21 The one who does not harbour any desire whatsoever, Says Sahjo, of this world or the next Understand that he is a form of the Lord Himself, And he merges back into the Lord Just as a wave merges into the ocean.14 Sahjo bai ki bani, p. 21 Page 39

The State of a Being

There are four states, I say, Of the cycles of births and deaths. Expansive and myriad is the spread, Of the penalty of the species of eighty-four. Charandas has granted the permission, And Sahjo has divulged this information. On comprehension of this knowledge, All bondages are completely severed.1 Sahjo bai ki bani, p. 21 When the sinful being comes into the womb, He experiences immense misery in this dark chamber Face positioned towards the place of excrement, He hangs suspended upside down Heated amidst the constant fieriness of the abdomen, Scorched further, if (he is) an unfortunate sinner When the mother consumes food sweet or sour, Causes great anguish as if being cut by a knife. Self in misery and the mother in despair, After a ten month period, comes into the world Laments on seeing the snares of the world, He cries on seeing the worldly snares, The men and the womenfolk together have ruined all. The winds of illusion have caused him to forget all, The winds of illusion consign him to oblivion, In the cradle (of attachments), says Sahjo, he is swung Relatives all rejoice on his arrival, Entangled and tied, how does he free himself from this bondage?2 Sahjo bai ki bani, p. 22 All relatives have expressed affection, And have bound every pore in attachment. Even he remains happy in these connections, Says Sahjo, and roams about totally oblivious Says Sahjo, and roams about in totally oblivion.3 Sahjo bai ki bani, p. 22 Someone says I am his mother, Yet another, stakes claims to be his nurse Someone declares, He is a gorgeous diamond, Play in my lap, my adored one. Someone says, I am his father Have been blessed with this child, As a reward of past good karma. Someone declares, I am the paternal aunt, I announce the arrival of a nephew, says the paternal uncle.

Someone says, he is my brother, And someone insists, I am the grandmother. Page 40 I am the mothers sister, says someone, Then someone claims to be the maternal grandmother. Someone says, I am the maternal uncle, For him I have brought, sweetmeats, toys and apparel Someone professes to be the maternal grandfather. He is my nephew, acknowledges the maternal aunt Someone maintains, He is my grandchild, And yet someone proclaims, He is my jewel!4 Sahjo bai ki bani, p. 22 All relations are considered as real, and by them he remains surrounded. The false appear as true like a gold mountain, in a dream Ancestors, clans and deities, planets, constellations and all. With all these are created connections, says Sahjo, Who will free him from these binds? How will he be freed from these binds?5 Sahjo bai ki bani, p. 22

When the mute (the child) learns to utter his first syllables ???????????????? The mother and the father call out his name, On hearing his laughter they go beyond with joy. They kiss and hug him close, And please the deities with offerings. They get distressed if he falls sick, And run from pillar to post to find a cure. Sometimes in sickness he becomes thin as a skeleton, At times he is also beset and racked by cough. Stomach gripes cause a lot of bother and tears, Irritable and weary with all, unable to sleep. In fever sometimes, both eyes under strain, There is no respite, again and again in pain. Troubles of teething cause a lot of discomfort, Since the birth, there has been constant distress.6 Sahjo bai ki bani, p. 23 Joys and sorrows go on increasing; the body (child) has now turned five. Then he is sent off to school, to obtain his education.7 Sahjo bai ki bani, p. 23 Page 41

The attention of the child is towards play, But the teacher binds him in discipline, draws his attention to study. If he sits idle, he is then summoned, And with compulsion made to study. In his mind, all this causes a lot of distress, And the mother and the father also appear as villainous. He has been made to study, under duress, And from them he learns of wiles and the worldly ways. That is how he grows to be of twelve years, Then he becomes out of bounds of his parents. He does whatever his mind pleases, Harbours neither fear nor respect for his parents. Absorbed in play of myriad forms, In all this his childhood he has spent. Squandered the childhood in laughter and play, Neither did he come under the service nor in the refuge of the master. Did not discriminate between good and the evil, Says Sahjo; neither did he become aware of the Creator.8 Sahjo bai ki bani, p. 23 Then arrives the adolescent period, bringing along with the five ghostly vices. Intoxicated by the youth, he drinks the poison of the sensual pleasures.9 Sahjo bai ki bani, p. 24 The period of being in full youth arrived, Remained oblivious to the radiant jewel of the Lord. Remained intoxicated in sensual pleasures and desires, Persisted in the woes of his own egoism. He moves about with arrogance and insolence, Does not utter sweet/gentle words to anyone. Says there are none that can equal him, There are none that are more intelligent than him, in this world. I am the most powerful, he says, Earning wealth and everyones leader . Considers the root cause of all miseries to be the basis of his happiness, Remains attached to all, and drinks from the cup of ignorance. Having become a family man, then where is the question of happiness? Says Sahjo, It is like as if being held captive. The worry over the deaths of his sons and daughters, Anguishes his mind and cause him distress.10 Sahjo bai ki bani, p. 24 Page 42 Bereft of wealth he wanders about, like a stray dog in need of shelter. Facing rebuke at every doorstep, says Sahjo, he is left with no honour.11 Sahjo bai ki bani, p. 24

Poor and destitute, looks with hope/expectations at everyone. Heedless of the type of people or the kind of situation. Just like a monkey who dances for this reason, Forsaking the Lord, engrossed in these (futile) endeavours A daughter of marriageable age at home, Himself famished, and the family is starved with nothing to eat. Still harbours aspirations for constructing a house, For gaining respect and honour within his clan. Lamenting over his condition and wailing confounded, Says Sahjo, bemoans, unhappy with his relationships. Does not come in the company of the saints, Hence no liberation from the family entanglements. Never focussed attention on the worship of the Lord, Lost and led astray by desires for wife, son, and wealth. Squandered his life on the misery-causing worldly pursuits, And gradually old age has crept upon him.12 Sahjo bai ki bani, p. 24

The Old Age

It all (the hair) becomes white; Says Sahjo, and the teeth begin to fall. The body is beset with wrinkles, and the intestines start to shrivel.13 Sahjo bai ki bani, p. 24

The eyes are brimming with water; this is the sign of old age. The eyes keep watering and the teeth keep shaking causing immense pain. The knees ache with rheumatic pain, racked with cough the body is distressed. Unable to sleep due to cough all night, stays awake and also keeps others awake. Page 43 The weakened senses have been debilitated; helpless about it, they are enfeebled The son and daughter-in-law look upon him with distaste, Even on repeated calling they do not pay heed to him. Even on repeated calling they do not come close to him. The body bent, walks with a stick trembling, his own family is not a companion in his misery. On turning eighty, says Sahjo, the mind also takes leave of the senses and he talks Irrelventaly.14 Sahjo bai ki bani, p. 25 Crossing the age of eighty years, senility has set in further The future holds no stability, and the past has been squandered The three stages (of life) have gone past; the fourth has arrived enfeebled The three stages (of life) have gone past; the fourth has arrived on a decline The old age has taken a firm hold; despite that, remained oblivious to the Lord.15

Sahjo bai ki bani, p. 25 Old age, the fourth stage of life has set in, says Sahjo, death is standing ahead staring at him. They all start to tremble, the head, legs and the hands; the eyes unfortunate have lost their light. The ears do not hear at all well, in the mouth there remained no teeth. The throat gets choked and indigestion has set in, all bones are racked with pain. All his talks are an object of mockery, in the house or outside, The family has pushed him away at the threshold. Yet the mind craves for all the worldly pleasures, no one is sympathetic towards him Keeps on wandering about here and there and having lost his say, none take interest in him The ones for whom he had toiled day and night, Neither the family nor the near ones, none of them converse with him. Sons and grandsons, abhor his odour, while attending to him they turn away in disgust. For their attachments he had shunned the Lord, holding his head now he cries out in anguish. Master Charandas states emphatically that, Having forgotten the Lord the world goes through this state.16 Sahjo bai ki bani, p. 25 Page 44 All the hair has turned grey, and the entire body has shrivelled. The face has lost its charm/glow and has not been the same anymore. All senses have been exhausted and the body has lost its vigour. Yet hopes and desires have not diminished; the speech has turned servile. The four stages of life have been frittered away, despite that not worshipped the Lord. On leaving this body, Yama torments him, and he is hauled away to yamas abode. Coming into this world what was accomplished; merely filled the stomach and nurtured the Body. The day was spent in worldly matters, says Sahjo, and the night in oblivious slumber.17 Sahjo bai ki bani, p. 26

The State of the Dead

When death arrives, says Sahjo, he lies down with the legs spread out. Eyes wide open; the pulse has stopped and is just staring blankly.18 Sahjo bai ki bani, p. 26 Sometimes troubled by acidity, at times by indigestion and wind, If not heartburn then cough comes to stay. When the cough moves away, then the windpipe gets choked, Constriction of the throat does not allow anyone to live. When the breath gets stuck, all consciousness leaves the body. All the relatives come and surround, pretending to show their concern. They fill their eyes with false tears and put up a show of affection.

Someone wails and laments, someone else tries to look for some medicine. Some demand to know about his possessions and others ask for the hidden wealth, (Where is it concealed or where is it to come from?) He has no awareness of his body, and the minions of death thrash him heavily/mercilessly.19 Sahjo bai ki bani, p. 26 Page 45 On seeing the face of yama, all sense and consciousness is lost. The agony that arises says Sahjo; it cannot be described in words. At the time of death, says Sahjo, there occurs suffering untold. Like the bites of a thousand scorpions, stinging all at once.20 Sahjo bai ki bani, p. 26 Someone says take the Name of the Lord, Sahjo asks, of what use is it now? You did not remember the Lord before, and have exhausted yourself, By only getting entangled in attachments to the family. If you had carried the Name of the Lord within your heart, Then all the protection would have been your companion now. If you had meditated on the Name of the Lord since the beginning, Then now you would have been spontaneous in reaching out to Him . All the agony of your body would have been absolved, And Yama would not have been able to put you in his hold. You would have been able to take the Name of the Lord whilst dying, If only you had been practicing that since times preceding. But you had placed your mind in service of the family, But you sacrificed your entire life for the family, In spite of being the owner, now you have been displaced outside. You have to suffer for your deeds, O Being! As you never bothered to seek a true Master.21 Sahjo bai ki bani, p. 27 Bound and tied, the minions of death drag one to the lord of judgement. Countless times one has been there, a place of fifty-six torments. Various kinds of tortures says Sahjo, and different punishments are meted out. Suffering through the agonies of hells, one falls back into the cycle of transmigration.22 Sahjo bai ki bani, p. 27 Page 46

The Timely Death

I talk about the timely death and the ignorant are shocked, Only a saint or a person with knowledge will comprehend this. The one who lusts for worldly pleasures, and does not harbour any love for the Lord. Even with a timely/predestined death, he surely becomes a ghost. If one lights a lamp of oil for the night, and the lamp goes out after the oil has been spent, Then says Sahjo, understand it to have completed its full time/term.

This applies to all, whether human, avian, an animal or any insect. If the oil remains and the lamp goes out, then it is termed as untimely death. The timely death can strike at any age, whether it is the aged, the young or an infant.23 Sahjo bai ki bani, p. 27

The Untimely Death

The one mentioned afore is the predestined death, Now Sahjo speaks about the untimely death. If death comes before the destined time, Says Sahjo it is known as Untimely Death If one dies by the strike of a weapon, This would be the death before the destined time Worsening of a disease and not taking proper medicine for it, Understand this also to be the death non-predestined. If someone has died consuming poison, Or has been burnt alive by fire. If someone dies of drowning in water, Or the death is due to possession by a spirit. Left the mortal body due to a snake bite, Or gotten buried alive under rubble/debris. If the death is due to strangulation by nefarious means, Or if in a forest one is killed by a wild animal. All these would be termed as death before time, And after death one acquires the form of a spectre.24 Sahjo bai ki bani, p. 28 On acquiring the form of a spectre, the ignorant have come in a wretched state. Page 47 Self in despair and cause misery to others; their identity has become non-existent.25 Sahjo bai ki bani, p. 28

The stomach is huge and the mouth the size of the eye of a needle, Perpetually hungry and thirsty, it roams about like a demented being. Wanders about everywhere but finds no shelter, Roaming about and in return it is thrashed at every point. Finds abode in an abominable and vile place, It is wretched and also wears filth. The one who commits sins forsaking the Lord, Says Sahjo, he obtains this state.26 Sahjo bai ki bani, p. 28 From the allotted time whatever is left, it is spent in this mortal world. After completing the remaining term, one is bound and cast into hell. Extremely vile is that place, ghastly, appalling and intensely horrifying.

The sinners fiercely scream for help in desperation, but no one hears them.27 Sahjo bai ki bani, p. 28

Many are suffering intensely, being cast into hells. Countless are left standing, tied to stakes. Many are being sliced, by getting sawed through their heads, Numerous sinners, are being hammered by maces. Still many others are left hanging upside down, With their feet tied up and faces pointing down. Some are being fried in hot burning oil, With ladles of hot oil being poured onto them Many are caught and thrown into pits of filth, Where crows peck on their heads, and no shade over them How do I say? There are tortures beyond description, My master says there are fifty-six types of them, Thrown amidst this scourge, the minions of Yama cause great torment, All have to go through the sufferings, be it a man or a woman. Yet they repeatedly come back and get severely beaten, Says Sahjo; despite all this ignominy, they still have no shame.28 Sahjo bai ki bani, p. 28-29 Page 48 Yama possesses an astral body; the sinner also retains/has an astral body, As one sows so shall he reaps, so accordingly the torment one receives.29 Sahjo bai ki bani, p. 29 In this wheel of transmigration of the eighty-four lakh species, One comes back repeatedly enduring all the torments There is no respite/liberation from the births and deaths, Without taking refuge in the Lord.30 Sahjo bai ki bani, p. 29 Sahjobai warns the being that the huge mesh of ones own karmas, desires and passions keep him entangles in the cycle of eighty-four lakh species. It is only because of these karmas and desires a being has to suffer the torments in hell. That is why, an individual should become cautious/conscious towards his karmas and desires, relinquishing ignorance and worldly attachments, he should love/adore the Lord. It is only through Lords devotion that he can endeavour to unite with the Lord and by getting liberated from miseries of transmigration and hells, he can attain true peace and reach his eternal abode.

Introspection
We have observed that Sahjobai in her teachings has introduced the individual to the absolute truth about the transient nature of the body and the world. She has cautioned the being about the net of karmas and their effects that is cast in this world. She explains that the karmas a being performs under the influence of passion and desires gets him entangled to the sorrowful cycle of eighty-four. The only solution to this problem is uniting with the Lord through his devotion. This

universal teaching is not only of Sahjobais, but of all the saints of the world. It is essential to think profoundly about it with an impartial view. Like other perfect saints, Sahjobai also explains that a being in ignorance considers wealth, mansions, properties/inheritances, cars-bungalows, royalty-power, honour-respect, friendsrelatives, gatherings of music and merriment, dance-drama etc. to be the means of happiness and chases them. Let us contemplate whether these things can liberate a being from the sorrows of illness, old age and death? Will they help effectively in tearing/snapping the net of transmigration? Can they become instrumental in acquiring peace of mind? Can one even buy a single breath from the wealth of the three realms and the rule of Triloki. Can this wealth and rule become a means of acquiring innate peace and liberate one from the sorrows of birth and death? Never! This is not the reality. In the history of the world, no individual to date has been successful in taking any possessions with him nor will he ever be. No individual in the past has ever been able to acquire spiritual peace through these things Page 49 Neither will he be able to in the future. Lords devotion is the one and only means of attaining spiritual peace. The only true attribute that will be by your side in this world and the next is the loving devotion for the Lord. Then a thought arises in the mind: Can one be free from the pain of illness, old age and death with the Lords devotion? Let us try and comprehend this: Just as a feeble person, makes himself strong through exercise so that he can carry a heavy load on his shoulders, similarly with the Lords devotion ones ability to endure suffering increases to such an extent that pain of gallows feels like a thorn-prick. When the attention gets connected with the Lord, then old age does not seem to be miserable and the soul forever remains focussed in a supreme state of consciousness. The power that experiences sorrow and joy is the surat or consciousness. When the attention becomes one pointed within then one does not even feel physical pain. Fixing the attention within, through spiritual practice is known as a state of dying while living. When the consciousness is withdrawn from the lower parts of the body and is collected at the eye centre, then the anguish one experiences at the time of death, the disciple experiences it while living. In this manner he rises above the trauma of death. Through the Lords devotion at least the load of karmas does not increase for the future and the past karmas are destroyed. Gradually the soul reaches the higher spiritual realms. Now it is liberated from the miserable illusionary net of transmigration. It attains the pure innate state, which is above the duality of sorrow-joy, good-bad, honour-dishonour and friend-foe. Sahjobai throws light on the manner and path of achieving this supreme and pure spiritual state in the following chapter. Page 50

Satguru
O Supreme Spirit! Enlightened Saviour, O Master! The Lord of all gods; the only one to be worshipped Grant me the true experience of the Name of the Lord, So that Sahjo may perceive the truth.1 Sahjo bai ki bani, p. 1

If I convert all the mountains into ink, Then go and dissolve it in the oceans. And the earth I turn into paper, Even all that material is not enough To express the glory of my Master.2 Sahjo bai ki bani, p. 3 In Sahjobais composition the first two couplets, thirteen quatrain and along with these the numbered seventeen couplets all sing the praises of the Guru. Subsequently seven times in the sisteen tithis and six times in the seven kundalis, the Guru has been glorified. In the forty verses that she has composed in various ragas, she has glorified her Guru Charandas by addressing him thirty-six times. Sahjobais teachings overflow with the praises of her Satguru, sing the song of his glory alone. According to her, the prime/main purpose of human birth is to unite with the Lord. This can only be achieved/fulfilled with the Satgurus limitless grace and under his guidance. That is why, time and again she praises her Satguru. I repeatedly bow down and pay obeisance to my master, the Lord of all gods, I bow down to the master who is unfathomable and beyond reach I pay homage to the one who is self sustaining and beyond desires, I prostrate myself to the one who has merged with the Lord. I pay tribute to the one, who is the Lord of the three realms, I pay homage to the master who is all-knowing, I bow down to my master, the destroyer of all evils I offer salutations to the one who ferries across the ocean of life. I offer salutations to the one who liberates al.l He has profound all encompassing knowledge and his state is of pure bliss. I am obeisant to the master, who is a Form of the Lord himself. I repeatedly bow down to my master who is dearer to me than life, I offer salutations to the master who is beyond the three attributes. He is the emperor of all devotion, knowledge and yoga, He has accomplished all tasks for Sahjo. Whosoever has come in your refuge, (O Master) He rises above the third realm and merges with the Lord.3 Sahjo bai ki bani, p. 1 Page 51 The form of pure bliss, gloriously resplendent, ever detached from this world. Charandas is Sahjos Master, My dear one, (she) bows down to him repeatedly.4 Sahjo bai ki bani, p. 49 If the tasks of this world cannot be completed without the help of a guide/master, Then ponder/contemplate over this matter in your mind; How can one attain the Lord without the master? The master is greater than the Lord, even the Vedas and the Puranas proclaim that. There is salvation at the hands of the Lord, says Sahjo

Says Sahjo; one attains salvation by worshipping the Lord, But with devotion to the master, one reaches the abode of the Lord But with devotion to the master, one merges with the Lord.5 Sahjo bai ki bani, p. 8 Mirabai says: On meeting my Guru Ravidasji, He gave me a magical pill of knowledge, Wounded by the Lords Name, It left me shaken within/I was shaken from within.6 Meera Sudha-Sindhu, p. 379 Whether the Lord shows His grace or not, it does not matter. Whether the Lord shows His grace or not, this matter is not of paramount importance. But without the grace and mercy of the master, one loses all perception and discernment.7 Sahjo bai ki bani, p. 3 I may forsake the Lord but will never forget my master, Would not equate the Lord with my master Would not perceive the Lord as equal to my Master The Lord has given me birth in this world, But the master liberated me from this cycle of transmigration. But the master liberated from this cycle of birth and death. The Lord gave me the five robbers as companions, The master freed me from their unyielding vise/vice(grip) The Lord entangled me in a web of the ties of a family, The master severed the bondage of attachments. The Lord entrapped me in pleasures and sufferings, Transforming me into a renunciant, the master freed me from all afflictions. Page 52 The Lord lured me towards actions and delusions, The Master enabled me to attain Self-realization. The Lord concealed Himself from me, Becoming the lamp, my master revealed Him to me. Then the Lord brought about the state of salvation, The Lord imparted the means of salvation from bondages, But my Master dispelled all the doubts. I surrender completely and dedicate my mind and body wholly to my master Charandas, I may abandon the Lord but never (will I abandon) my master.8 Sahjo bai ki bani, p. 3 Sahjobai while glorifying the Lord says that the being entrapped in the bondages of transmigration can only be liberated from the grace of Satguru. It is the Satguru only who is our liberator/rescuer from the five bandits, lust, anger etc. The web of attachment to family and relatives is also severed under the Gurus guidance. Only on acquiring the refuge of the saints can the individual rise above worldly sorrows, vices and sensual pleasures. When the being follows

the method taught by the Guru, he realizes his pure spiritual form then he is freed from his karmas and worldly myths. The Guru imparts that knowledge to his disciple whose light enables him to clearly envision the omniscient Lord hidden within his body. With the grace of the Guru the numerous obstacles and doubts in the path of attaining supreme state disappear. That is why I regard the Guru higher than the Lord. On reading the above description, a question arises in the mind, that how can anyone be above the Lord? This description of Sahjobai should be read in conjunction with those contexts of her teaching in which she has stated that the Lord is without attributes as well endowed with attributes. Being formless and adorning a form are both two aspects of the same power. The praise and glory for the manifested form equals to the praise and glory for the Lord who is formless. Sahjobai wishes to emphasize on this mysterious secret of spirituality, that unless the Lord himself does not adorn the form of a Guru and help the individual, it is impossible for the being to get liberated from the entanglements of this world and unite with the Lord. The president of a country, seated in its capital is a detached judge. When he visits any jail, he himself is not any prisoner, but if he desires he can order the worst of criminals to be set free. The Lord, residing in Sachkhand is pleased to see the creation functioning according to the laws formulated by him. He himself remains detached from the creation. When he adorns the physical form as a Guru, and enters the prison/jail of the creation, then he does not act as a judge but as the merciful one. By adopting a form with attributes, his sole purpose of coming into this world is to bestow his mercy on the feeble ignorant beings who are entangled in the mesh of sins, vices and passions and illusionary attachments. In that form he showers his grace and mercy on them without paying heed to their virtues and faults. Praise of Guru is the praise of the Lord manifested in a physical form. The question of being superior or inferior among them does not arise. The real purpose is to describe the mercy of the Lord in the physical form. Sahjobai says I am only reiterating all that the Vedas and Puranas have been witness to. Many other saints and mahatmas have tried to explain this sentiment in their own manner. Sant Charandasji says: poem Page 53

The glory of a Perfect Master/Satguru

How is it possible to describe the glory of the master? How would it be possible/feasible to return his favour? It is not possible to compensate the master, In the mind there arises this predicament He is the one who enabled me to perceive the Lord with these eyes, And freeing from innumerable bondages, liberated me Bestowed the boon of eternity to the meek/destitute, And transformed one into the form of self, just like that.10 Sahjo bai ki bani, p. 3-4 Sahjobai says: It is impossible to be able to sing the praises of the Satgurus glory and repay for his beneficence. He liberates the helpless ignorant individual from various bondages and enables him to envision the Lord. He exalts the individual who has come in his refuge to his own form making him capable to attain Nirbhaypad (the fearless state) meaning the innate state.

The Omniscient/All knowing

The eighteen Puranas, the four Vedas and the six philosophies, Reading, studying and analysing them. Despite all that, they are unable to discover the secret without the master, Says Sahjo they still remain in delusion.11 Sahjo bai ki bani, p. 8 The truth described in religious books and scriptures is based on the personal spiritual experiences of saints and mahatmas. The literary scholars describe eighteen Puranas, four Vedas and six darshanas, however they wish without any internal experience. One speaker may interpret the meaning in a particular way, while the second may interpret differently. If there is no personal experience, then meanings based on imagination, thought or intellect will naturally differ. Only those saints can interpret the correct meaning of the text and scriptures, who have attained the supreme spiritual state like the composers of those scriptures. The Guru has already merged with the Lord that is why he is well versed with the real meanings of the truth described in the religious text. Without the perfect Master it is impossible to comprehend the right meaning of the religious text and also to experience the Truth. 1) The master has bestowed on me, O Sahjo, such a lamp of light, That every pore of mine was suffused with radiance (It) enabled me to perceive in entirety the three worlds/realms, And dispelled was the darkness of ignorance. 2) The master has bestowed on me, O Sahjo, such a lamp of light, That my awareness/consciousness has become infinite. In the beginning, middle and the through the whole extent of creation, I perceive the Lord everywhere.12 Sahjo bai ki bani, p. 9 3) By the grace of the master, says Sahjo, One ferries across this ocean of existence. A mute delivers sermons on the meaning of the Vedas, And also begins to create scriptural compositions. The ignorant one becomes knowledgeable enough, To interpret and understand the true essence of the Vedas.13 Sahjo bai ki bani, p. 8 The master has bestowed on me, O Sahjo, such a lamp of light, That I attained Self-realization Darkness was dispelled and radiance transpired, And the mystery/secret became manifest.14 Page 54 Sahjo bai ki bani, p. 9

The need for a present living Master

Sahjobai has emphasized on the importance of attaining Guru mantra (Initiation) from the Satguru. Along with this, she has addressed the Satguru as a boatman, physician, wasp, lamp etc. Only a present day boatman can roar a boat of todays time. A patient of today requires a doctor or physician of current times. For every stream of knowledge in this world, there is need for a

teacher of the present moment. In the same manner, for spiritual knowledge also, it is necessary to have a living, present-day Master. In the beginning of her composition, Sahjobai pays homage to Shri Sukhdev- the Guru of her Satguru. Even in the entire composition she repeatedly concludes singing the glory of her Gurudev Shri Charandasji. Sahjobai explains that the saints of previous times are also blessed whatever spiritual benefit a seeker achieves is only through the living present day Master. Sahjobai has not mentioned anywhere that she took the refuge of her Satguru. Repeatedly she emphasizes the point that the Satguru bestowing his grace on her, granted her the refuge at his feet. It is not within the power of any individual to adopt a saint as a Guru. Whosoever the saint accepts to take in their refuge only he can be known as his disciple. When a disciple regards a saint of the past to be his Guru, then he does not get any evidence of acceptance from that saint. It is only the notion of ones mind. When a present living Master is free to accept or decline us as a disciple, then how can we subject a Master of the past to the whims of our desires. It is only a misconception of the mind to believe that a saint of the past can be our Guru. Sant Charandasjis Guru, Shri Sukhdevji had appointed him as a Satguru and he (Charandasji) instructed many disciples to awaken other beings, during his lifetime. Similarly, Sant Charandasji had sent Sahjobai during his lifetime to propagate spiritual teachings in many places. Before relinquishing their mortal form, saints appoint a successor in their places, because an individual can only benefit from a present living Master of his times. Saints of the past were also a form of the Lord. After renouncing their body, they merged with the Lord. If an individual believes he can establish a contact with a saint of the past, then on that basis he can also directly contact the Lord. Just think! If this was possible then what would be the need for saints to keep coming in this world at different points of time. Sahjobai explains this mysterious secret in a very beautiful manner that a being cannot hope for help from the Lord ensconced in sachkhand or from the perfect beings of the past. He can only hope for guidance and help from a perfect present-day Master. This is reason why Sahjobai repeatedly regards the refuge of the present-day Satguru as of utmost importance.

Refuge in/at the Feet of the Satguru

Page 55 The (lotus) feet of the master are superior to all the sixty-eight pilgrimages, To be there, is like being in an eternal celebration. Says Sahjo, there exists no other (holy) place like this, In the entire universe and the whole creation. All pilgrimages are at the feet of the master, Where ensues a perpetual celebration. The ones who have taken the holy waters at the feet of the master, Have all been ferried across this ocean of existence.15 Sahjo bai ki bani, p. 4 All pilgrimages are subsequent to the (holy) feet of the master, We are always steadfast in our hold/faith at the feet of the master. Worshipping at the lotus-feet of the master every day, We do not keep association with any other deity. Worship only the beloved feet of the master,

And contemplate on the feet of the master. Those who have found their shore at the feet of the master, Have ferried across this ocean of existence. The feet of the master are dearer to me than my life My desires, thoughts and deeds all culminate at the feet of the master, With utmost love keep the feet of the master within the heart.16 Sahjo bai ki bani, p. 5 With firm assurance hold on to the feet of the master, Retain the feet of the master within your heart. Contemplate on the feet of the master, says Sahjo, Do not pay heed to any other besides the master.17 Sahjo bai ki bani, p. 5 I keep the lotus-feet of the master within my heart, And renounce the eight supernatural powers and the nine types of wealth. Even the eight supernatural powers and the nine types of wealth, I renounce. All substances are found within the feet of the master, All miseries vanish by contact with the feet of the master. The state and consciousness of a being is transformed by contact with the feet of the master, One envisions the three realms at the feet of the master. By taking refuge at the feet of the master divine knowledge is attained, Illusion is relinquished at the feet of the master. Being at the masters feet, one attains the state of a true yogi, It is only at the feet of the master that one attains salvation. Touching the feet of the master frees one from all bondages, At the feet of the master the noose of attachments is severed. One attains the abode of the Lord at/through the feet of the master, One achieves immortality and never enters a womb again. The glory of the feet of master Charandas is supreme, Sahjo wholly dedicates herself at his feet, repeatedly.18 Sahjo bai ki bani, p. 5 Page 56 Satgurus physical feet are also blessed. The meaning of getting refuge at his feet is to acquire Satgurus refuge/shelter, company and adhere to his teachings. In the above description, the lotus feet of the Satguru indicate the astonishing spiritual state, in which, on the attention becoming still/focussed within, we can envision the transcendental light of Shabd (sound current). In Goswami Tulsidasjis composition: In the nail of Satgurus feet, Is the brilliance of jewels. Contemplating on him, One envisions the divine light within.19 Shri Ramcharithmanas, sortha 1:5:5 Satgurus lotus feet are extremely dazzling. By contemplating upon them, the divine light is awakened.

Obedience to the Master

(The one who) Obeys the command of the master with steadfast determination, And says Sahjo, the one who unconditionally lives in his will Every pore of his body is in remembrance of the master Such a disciple is supremely blessed indeed.20 Sahjo bai ki bani, p. 5 The actual meaning of Gurus refuge is sacrificing your own desires/desires of the mind, and considering the Gurus will as supreme. By following the Gurus instructions, one can prove his love and faith for the Guru. Guru Amardasji says: Tan man . Paiya.21 (Adi granth, p. 918), whatever a disciple attains in spirituality, is only by wholeheartedly obeying the Gurus will. To attain success in spirituality, the Guru imparts two types of advice to the disciple. Firstly, he should convert his way of life from worldly to spiritual, renouncing worldly attachments, the love of the Lord should dwell in his heart. Satguru advices the disciple to renounce vicespassions, sensual pleasures, false worldly honour and respect, jealousy, hatred, criticism-back biting and imbibe the attributes of peace, forgiveness, contentment, consciousness, humility, love and seva (service). Along with this, he advices the disciple to whole-heartedly focus his attention on the practice of Nam. The amount the disciple exercises restraint as instructed by the Guru, and the more the disciple acts on the Gurus orders, focussing his attention on meditation, the sooner there is a change in his behaviour/state. Whatever spiritual benefit a disciple attains, it is only by obeying his Gurus orders. Page 57

The Company of the Saints

In the company of the saints my Master I found, Then incertitude was erased; there did not remain any doubts. For Sahjo, all has become the same; there remained no difference, Whether the dwelling is in a house or the mountains become the abode.1 Sahjo bai ki bani, p.11 On meeting with the saints, all desires of the countless births were appeased. With devotion, Sahjo found refuge in the company of the saints. On receiving the means, O Sahjo, the mind turned towards the Lord, On receiving the means O Sahjo, the mind envisioned the Lord within, All the desires were eradicated and the mind became still, There remained no difference then, between a pauper and a prince.2 Sahjo bai ki bani, p.12 Meeting with the saints is akin to meeting with the Lord. My mind is firm on this belief, says Sahjo Just as, one experiences warmth in the sun and coolness in water Similarly, on meeting with the saints, All miseries are dispelled and the body becomes tranquil. And on listening to their words, The afflictions of births and deaths are eradicated.3 Sahjo bai ki bani, p.12

In the company of the saints there is effulgence, Whilst darkness prevails everywhere else. Indeed a rare one only finds, says Sahjo, A place amongst the company of true saints. Board the boat of the company of the saints, And surrender your minds, O men and women. You shall be assuredly ferried across, says Sahjo Holding steadfast onto the oar of deep devotion The company of saints is the highest pilgrimage; Consider/Recognize that as a holy dip Bathing in their holy waters of knowledge And realizing the four aspects of life, Salvation is then achieved.4 Sahjo bai ki bani, p.12 Page 58 Sahjo says, just as dirty and filthy water Becomes pure like the Ganges on merging with it Similarly, those who come in the company of the saints, Rise above the differences of caste, colour or creed. In the company of the saints, A (lowly) crow is transformed into a (majestic) swan, And forsaking both, the edible and the inedible The swan only picks the precious pearls. When realisation dawns, that is the best moment As it awakens one, from the slumber of attachment. It is only with good fortune, says Sahjo That one acquires refuge in the company of the saints. Renouncing the world, one who dedicates self With commitment in the company of the saints, He himself turns/transforms into a saint Just as anything that falls into a saltpan, Assuredly it becomes salty, says Sahjo.5 Sahjo bai ki bani, p.12 In the company of the saints, says Sahjo, One is in a state of beatitude/bliss/supreme blessedness Otherwise caught in the wheel of transmigration, One suffers miseries at the hands of the myrmidons of death. Sahjo says, in the company of the saints One is absolved from all afflictions. Ill-will, and transgressions are eradicated, And one gets deeply dyed in His love. And one gets dyed in the love of deep devotion for the Lord. Saints are like trees; their teachings are the buds Their discourses are like blooming flowers, In the garden of their company, says Sahjo

Laden with fruit the trees are swaying Absorb the vision (darshan) of the master, Thoroughly within your eyes, says Sahjo Then the fire of the three fevers (spiritual, mental and physical) will be extinguished, And the body will become cool and calm Sahjo says, she dedicates her life For the glimpse of her master With whose blessings is attained A state of fearlessness and ultimate salvation.6 Sahjo bai ki bani, p.12-13 Page 59

The Attributes of a Saint

A saint is one who exercises self-discipline, Relinquishes laziness and does not indulge in futile discussions. His understanding is definitive above all, Perceives both with equanimity, be it criticism or praise. He adopts forgiveness and forbearance and, Gaining control over the five senses, restrains the mind. Forsaking falsehood he only speaks the truth, His mind is tranquil/calm and it does not waver. Indifferent towards the pleasures of this world, Physically present here while the mind is with the Lord His efforts are true and the body is Halcyonic The thoughts, words and deeds always emanate serenity Contemplating on the non-attributive/formless Lord, he has attained God realization From his mouth the words flow like nectar Realizes Oneness and is above duality, Such is the saint at whose feet Sahjo worships.7 Sahjo bai ki bani, p.13-14 One who is without conflict, enmity/rancour and also above any deliberations. His state is content and pure and does not harbour any expectations. Cognitive of true knowledge; engrossed in contemplation, in an equanimous state. Such devotees of the Lord, says Sahjo, they renounce all prestige and acclaim to fame.8 Sahjo bai ki bani, p.14 At repose in the ceaseless void; in wakefulness with the Lord. All words uttered are in the glory of the Lord; desire less worshipping the Lord. Purging the mind and body of any conflict; indifferent towards any prestige or fame. Such devotees of the Lord, says Sahjo, renounce attachments to both, kin or substance.9 Sahjo bai ki bani, p.14 Page 60 They, who are far sighted, always have a clear perception. Awareness rules their hearts and harmonious/soothing is their speech.

Their bodies abide by discipline, and the mind is in their control. Practicing restraint on their minds, it is not submissive to the senses. Perpetually intoxicated in His love, absorbed in the divine form. Equanimous in perception, they do not discriminate between a pauper and a prince.10 Sahjo bai ki bani, p.14 Consciousness not focussed in worldly affairs. Their backs are towards the ways of the world. Existent for devotion to the Lord, O Sahjo, they are dear to the Lord. The saints forsake worldly company; their companionship is with their soul.11 Sahjo bai ki bani, p.14 The villainous are not incriminated nor are the virtuous absolved, There exists neither conflict nor is any fervour harboured. Neither perfect nor imperfect; all are favoured equally, Such is the attitude of the devotees of the Lord, says Sahjo. Having cast the bundle of duality away, says Sahjo, These devotees of the Lord, they remain unfettered. Desires do not exist; doubts do not find a place. They remain free from the countless bonds, They are above the effects of jealousy or appeasement. These are liberated renunciants are free from all attachments There remained no desire, says Sahjo, Either of this illusionary world or of rewards beyond.12 Sahjo bai ki bani, p.15 Page 61

Saints and True Happiness

Closing the three apertures They listen to the Divine Melody within There remains no awareness of either dusk or dawn Says Sahjo, they remain immersed in profound meditation.13 Sahjo bai ki bani, p.15 There is no happiness in mere reading of religious texts, nor in discussions or debate There is surely bliss, says Sahjo, to be in the trance meditative state There is misery in dying and in living also distress, The hungry are anguished; the satiated also despair Only the true saints are in bliss, Sahjo says, Who have attained the state of innate eternal respite/repose.14 Sahjo bai ki bani, p.15 Desires create misery, so do expectations; and the ignorant despair The saints are happy, Sahjo says, they have attained enlightenment The wealthy are all unhappy, the poor are in a wretched state The saints are happy, Sahjo says, having attained the secret beyond compare.15 Sahjo bai ki bani, p.15

Be it a prince or a pauper, the whole world is unhappy The saints are happy, says Sahjo, they have deciphered the mystery most unmatched Neither is found happiness in wife, son or a palace, nor in becoming an emperor The saints are happy says Sahjo, the afflictions of desires, they have all vanished.16 Sahjo bai ki bani, p. 15 In the chapter of a book titled The present state of a being, a mention has been made on the state of helpless and sorrowful condition of a being who is trapped in the cycle of eighty-four. Sahjobai throwing light on the condition of a perfect saint, depicts the ideal and supreme state, and the capacity to attain that, has been placed by the Lord in every human being. Page 62 In the present state, the weak and ignorant being is being pounded, in a constant millstone of sorrows. But by devotion to the Lord, he rises above his mind and senses, getting liberated from the mesh of karmas, he realises his pure innate form, and can become free from the sorrowful wandering due to duality and attain the complete and eternal state of oneness. Saints warn the beings of their present pitiful state, and give them knowledge of the supreme blissful state that they can acquire. Sahjobai, too, in her compositions, inspires the beings to renounce the sorrowful slumber of ignorance, and wake up to the bliss of complete, perfect knowledge. Page 63

Nam
Sahjobai, in her compositions, has advised the beings in various ways, to worship the Lord as per the Masters teachings. To attain this, she inspires us to repeat, contemplate and meditate on the Nam bestowed upon us by the Master. She firmly says that one should worship according to the method explained by the Master rather than the one desired by the mind. Quitting every other type of worship, one should only get engrossed in the devotion of Nam. In the spiritual language, it is known as the practice of Nam, or bhajan-simran. Sahjobai cautions us Jog . Nahi kur.1(Sahjobai ki bani, p.52) that it is meaningless to search for the Lord by outward means, Jin ko .. ka mur.2(Sahjobai ki bani, p. 52) She says that ignorant people, considering the Lord to be distant from them, search for him outside. She says: My Satguru Charandasji, has explained to me the secret of the truth and definite means of searching the Lord within. O Devotee! The whole world is immersed/ Involved/absorbed In the company/entanglements of the mind and illusions The minds of everyone in this world, are entirely dyed in illusion Donning various guises the fools are immersed in the drama of ignorance Applying the perfume of desires, they dance to the tune of hopes Perform yoga and yearn for the eight supernatural powers, for fame and acclaim For control of reign and worldly pleasures, get their bodies cleaved at holy places Many surround themselves by fire on four sides under the scorching heat of the sun Yet several are in worship, hanging upside down Still many keep running to the sixty-eight pilgrimages, And have forgotten the path of true Knowledge My master Charandas, has unveiled the true essence and delivered me from all this pageantry

I bow my head to him says Sahjo, and dedicate myself to him repeatedly.3 Sahjo bai ki bani, p. 53

Other Means and Naam

Enduring rain, bearing the cold, facing trials and adversities, Even performing penances sitting atop mountains, Despite all, meditating upon the Name of the Lord remains of paramount importance.4 Sahjo bai ki bani, p. 30 Donating gold, elephants or even forty-nine plots of land Page 64 Despite all this, says Sahjo with assurance None equal worshipping the Name of the Lord.5 Sahjo bai ki bani, p. 30 Without devotion all are futile, whether yoga, rites and rituals or good conduct Keep the Name of the Lord within the heart; hold on to this sole thought.6 Sahjo bai ki bani, p. 30 Performing sacrificial rites, charitable acts, going to pilgrimages, doing various rituals Liberation is not achieved O Sahjo, without devotion to the one Name of the Lord.7 Sahjo bai ki bani, p. 29 Take/Acquire the Name of the Lord, O Sahjo, and renounce everything else In the end you have to leave behind, even the reign of the three worlds.8 Sahjo bai ki bani, p.30

The Sole Means of Salvation

In one way or another, the Name of the Lord is the only one, That ferries a being across this ocean of existence Any contact with fire, be it knowingly or unknowingly, Will assuredly cause a burn When a seed falls on the ground, rest assured that it would germinate, Whether it is upside down or with its downside up The meditation upon the Name of the Lord is just the same The Vedas and the Puranas have churned this out That the sole true essence is the Name of the Lord Out of all the deeds performed by thought, word or action, Meditating upon the Name of the Lord is the highest deed It is the destroyer of all sins, It cleanses the heart, purifies the mind And confers a supremely exalted status, Says Charandas to Sahjobai it eliminates all miseries.9 Sahjo bai ki bani, p. 57 Page 65

Sant Charandasjis compositions also contain the same essence: 1) Worshipping without Nam, And doing so by yog, rituals and charity, So says Charandas, Know them to be all meaningless.10 Charandas composition, part 2, p. 71 2) Penance, pilgrimages and fasts, Are all means, Incomparable to that of the Lords name.11 Charandas composition, part 1, p. 30

The Boat of Naam

The boat is the Name of the Lord, says Sahjo, climb aboard and ferry across The ones ignorant about the meditation of the Name of the Lord, they just drown midstream.12 Sahjo bai ki bani, p. 30 This ocean of existence is flowing perpetually, says Sahjo, it is raining darkness deep obscure This ever-flowing ocean of existence, says Sahjo, is engulfed in deep darkness (of ignorance) Amidst this, the Name of the Lord is the only ship that ferries you across.13 Sahjo bai ki bani, p. 30

Naam - The Philosophers Stone

The philosophers stone of Naam is invaluable, It is found only at the house of the wealthy A pauper does not understand its value Says Sahjo, so he loses/squanders it all.14 Sahjo bai ki bani, p. 30 A philosophers stone transforms iron into gold, but only the one who can identify it, can benefit from it. For others, it is merely a stone. In the same manner, the knowledgeable one, who is aware of the Nam-like philosophers stone, he undergoes a complete transformation by practicing Nam. He becomes Gurmukh (Masters devotee) instead of Manmukh (slave of the mind) and transforms from a worshipper of illusions to the Lords devotee. A mine of spiritual virtues unfolds within him, and he, uniting with the Lord, becomes his form. Contrary to this, the ignorant being, who has no knowledge of the philosophers stone, does not utilize it. The philosophers stone is with him, but it remains uselessly with him, because of which he continues to be Manmukh, poorly and one who is deprived of spiritual wealth. In spiritual literature, there is one such example: a sage once, on being with a person, gave him a philosophers stone for a month and told him to make how much ever gold he wanted. After a month, he said that he would take the philosophers stone back. Page 66 The person who was given the philosophers stone, went to the market the next day to purchase iron. The trader told him that today itself, the rate of iron had doubled. The person thought that he would buy the iron when it became cheaper. Whenever he would go to the

market, the rate of the iron would be higher than before. The entire month just passed by in waiting for the price of the iron to fall. The sage took his philosophers stone back, and that person remained as poor as ever. This is one way of explaining the spiritual truth, preached by saints. The Satguru bestows Nam-like philosophers stone, to every disciple, free of cost. Some disciples practice Nam with dedication, determination, love and faith, and acquiring the spiritual wealth, become rich. Some disciples decide to wait for the condition of their lives to improve, and then practice Nam. They perform all the worldly activities wholeheartedly, but never give any attention to the practice of Nam. The entire life is spent in vain, and then, death strikes its blow. The result is that the disciple leaves this world empty-handed, without having collected the spiritual wealth, because he never utilised the Nam-like philosophers stone.

Naam- The Medicine

The medicine for me is the Name of the Lord It heals all afflictions of the body and the mind, And makes them pristine and transcendent The Satguru physician has dispensed this medicine All those who have consumed it have become immortal With firm determination the ones who take it as prescribed Then they do not return again to this ocean of existence.15 Sahjo bai ki bani, p. 58-59

The Fire of Naam

The (fire of) the Holy Name burns away all the sins, afflictions, miseries and disquiet Remember the Name of the Lord, says Sahjo, the one who forgets it is indeed blind.16 Sahjo bai ki bani, p. 30

Naam - The Liberator

The bondages of birth and death are cut off; the noose of yama is severed Take the Name of the Lord, O Sahjo, you will not face any ridicule in this world.17 Sahjo bai ki bani, p. 31 The miseries of the eighty-four are vanquished And the torment of the fifty-six hells Take the Name of the Lord, O Sahjo, You will be absolved from the residence of yamas abode.18 Sahjo bai ki bani, p. 31 Page 67 The predicament of residence in the womb is vanquished and also the fires of the abdomen Take the Name of the Lord, O Sahjo, for sure I speak this truth.19 Sahjo bai ki bani, p. 31 Lust, anger, avarice, attachments and the ego; Renounce these all and meditate upon the Name of the Lord Assuredly there is salvation, says Sahjo, and destination the eternal abode.20 Sahjo bai ki bani, p. 31 Adopt piousness, forgiveness and contentment, and win over/conquer the five senses

Take the Name of the Lord, Sahjo says, this is the (only) way to salvation Take the Name of the Lord, Sahjo says, this is the (only) way of attaining salvation.21 Sahjo bai ki bani, p. 31

Meditating upon Naam/ Simran of Naam

Everyone repeats the Name of the Lord, in simran lays the awakening Everyone repeats the Name of the Lord; simran awakens the consciousness But true method of meditating, says Sahjo is known only to one in a million.22 Sahjo bai ki bani, p. 31 Repeat the Name of the Lord, says Sahjo, silently within your heart The lips should not move at all so that it could not be obtained by anyone The lips should not move at all so that none may obtain the Name.23 Sahjo bai ki bani, p. 31 Take the Name of the Lord in such a way, that only the Creator is aware of it Besides the Lord, says Sahjo, the rest of the world should not be at all aware of it.24 Sahjo bai ki bani, p. 31 Page 68 The word simran is derived from the Sanskrit word smaran, which means to remember. Repetition (simran) is a habit of the mind. The mind is not without simran even for a moment. With every breath, the mind constantly remembers the worldly forms and things. Whatever things the mind contemplates on, it gets attached to them. Coming into this creation, the soul has taken the company of the mind, the mind is evolved in worldly forms and things. With the result the mind and the soul have forgotten their original abode. There is an accumulated storehouse of worldly thoughts within the mind and soul. Until the mind and soul are not free from worldly thoughts by ceaselessly remembering the Lords name, neither can they remain still within, nor can they reach their original abode. Let us try and explain this with an example: A glass is filled with black ink, if we pour clean water to it, gradually, the ink starts coming out, and the blackness in the water keeps decreasing. When we constantly keep pouring clean water, gradually all the ink comes out of the water, and the glass is filled with clear water. In the present state, the mind and soul are filled with the black ink of worldly thoughts. The pure water of the Lords name has to be poured to such an extent, that the black ink should come out, and the pure water stays within. While sitting, lying, walking, eating, drinking or amidst any other chore Wherever and whenever, within the heart O Sahjo, continue taking the Name of the Lord Doing simran whilst awake; while asleep awake in consciousness It always remains constant O Sahjo and never does it disengage All through the day and the night doing simran, never forgetting Him for even a moment In all the 18 Puranas and the 4 Vedas, this remains the feature most salient/important.25 Sahjo bai ki bani, p. 31 Sahjobai advices While sitting, lying, walking, eating, drinking or amidst any other chore.- Means all the time whether one is walking, eating, performing worldly activities, a being should keep doing simran. Doing simran whilst awake; while asleep awake in consciousness- Not only when one is awake, even while asleep, one should do simran. One is amazed as to how can simran be done while sleeping? In the present state, we dream about the

world while sleeping. This is worldly simran. While repeating the Lords name, the seeker attains such a state, where, without realizing, there is an automatic flow of simran. This flow continues even while sleeping. In the beginning, while meditating on the Lords name, there is a firm struggle with the mind. The minds attention repeatedly goes towards worldly thoughts. Only light can destroy darkness. Similarly, only the ceaseless repetition of the Lords name can detach one from this world. Lack of simran can only be fulfilled by simran itself. All through the day and the night doing simran, never forgetting Him for even a moment- Throughout the day and night, with every breath, the current of simran flows continuously. Sahjobai says: My teachings are not new or different. Four Vedas, eighteen Puranas and all spiritual texts, have also conveyed the same instructions/teachings that only the remembrance of the Lords name, can detach the mind from worldly thoughts, and can unite the knot between the mind and the soul. To learn any new activity, we have to give our full attention. Just like, at the start, while learning to drive, we have to put in effort. Once we have learnt how to drive, then while driving, we can even keep talking and singing. Page 69 In this way, a being, in whatever condition he is, or wherever he is, he should constantly meditate and contemplate upon Nam.

The Unspoken Chant

Holding onto the thread of the sound current The soul ascends to the fourth region without any effort The mode of consciousness there, says Sahjo, is like that of a spider Descending and ascending, repeatedly and with ease By means of a bamboo pole fixed into the ground, Just as the acrobat performs somersaults in midst air On ascension to higher regions, likewise, the soul performs feats Thus in this manner, says Sahjo, the Lord it pleases.26 Sahjo bai ki bani, p. 35 In spiritual practice, the souls pace in progress has been described in four ways- An ant, spider, fish and birds movement. An ant tries to climb the wall. It repeatedly keeps falling and with a lot of difficulty is successful in climbing the wall. A spider with the help/support of his own web easily ascends and descends. A fish takes a high jump/leap against the waters wave. A bird, whenever it wishes easily flies and reaches the sky or comes back down to earth. Sahjobai explains that in the beginning it is very difficult, to focus the attention of the soul at the eyecentre. The attention repeatedly runs/is drawn from upwards to downwards, from inside to outside. With progress in meditation, holding the thread of sound current, the soul like the spider can easily ascend as well as descend. An acrobat, climbs/treads on the rope, tightly tied to the bamboo, which is deeply rooted/fixed to the ground, shows/displays many types of acts in the sky. In the same manner, on becoming experienced in spiritual practice, the spiritual acrobat easily climbs/ascends the internal regions (sky) and performs self desired acts. Here akash (sky) depicts the peak of trikuti which is addressed as gagan (sky) by saints. The meaning of Holding onto the thread of the sound current- (The pure soul on traversing the Soham region) is that the soul holding the rope of

sound current, reaches the third realm/region. On reaching there, it attains the state of a swan (pure soul). Till the soul is covered with the veil of sensual pleasures, vices, passions, karmas and sanskaras, his conduct/condition is impure like the crow. When it crosses/traverses the second internal region trikuti then it is freed/liberated from all the obstructions of sensual pleasures and karmas. On reaching the third region/stage daswan dwaar the veil of illusions and sanskaras are also lifted. Saints have called this stage swan- The state of a pure soul. This state is also known as self-realization, realization or the true form etc. the meaning (of the word) soham is : In this state, the soul reaches the internal realms in a split second, and on opening his eyes, the disciple returns into the body and world. The flight of perfect saints is like swan or like a bird. On closing their eyes, they reach the Lords court and on opening them again return into the body and world. Sitting still in the meditative posture, with the attention focused in the void The consciousness ascends, says Sahjo and one remains immersed in this state Whosoever bathes in that pilgrimage O Sahjo, while the body breathes normally Vices and virtues both are vanquished, and one attains residence at the Lords abode.27 Sahjo bai ki bani, p. 35 Page 70 Wake up with the Name of the Lord and at repose remain immersed in the same This is the unspoken chant, O Sahjo, Charandas has affirmed that Within everyone resides this unspoken chant The pure soul transcendent, the Divine Supreme Being With this method, O Sahjo, still your consciousness within and realize, The Lord pervades everywhere, disguised in myriad forms Whether, king, slave or a derelict wretch, within all, says Sahjo, lies the same lamp.28 Sahjo bai ki bani, p. 35 The essence of Sahjobais entire thought process is that, first the seeker should meditate devotedly/earnestly on the Lords name and according to the method explained by the Satguru. Through simran (remembrance) he should attain such a state in which the difference between simran, the person engaged in simran and the one whose simran is being done, should end with the result, ceaseless, unspoken chant develops within, even without simran (repetition). A passengers duty/responsibility is to buy a ticket and board a car or aeroplane. After that it is the responsibility of the car or aeroplane and driver or pilot, to enable the passenger to reach his destination. In the same way/manner, when a seeker through simran (remembrance/repetition) of Nam, becomes successful in connecting his attention with the anhad shabad (sound current) then, the responsibility of making him reach the eternal abode is of shabd (sound current) Satguru. Page 71

The Spiritual Practice

Sahjobai in her composition says: O Devotee! Inhabit the city of your body Perceive within with (having acquired) the enlightened vision, Immerse yourself in the Divine Sound and Light Vanquish the five (senses) and exercise control over the mind,

Thus eradicating the three fevers (physical, mental and spiritual) Firmly adhere to the truth and contentment, Forsake and get rid of all that is evil Adopt temperance, forgiveness and fortitude And beat the drums of the Unstruck Sound The trader of vices, do not let it stay, Do not let the trader of vices reside within, Instead put up a bazaar of righteousness When this city (of the body) acquires the fragrance (of purity), None shall remain your enemy Master Charandas has imparted this method, With a firm resolve, Sahjo practices that.1 Sahjo bai ki bani, p. 52 Sahjobai instructs/preaches that the seeker should give up searching outside, and should search within the human body. We hear the external noises with our ears, and we see things with our eyes. But to hear the sound and to see the light within, we have to search within ourselves. In the inner world, the power of the soul to hear the melody of shabd (sound current)-surat and the power of the soul to see the brilliance of shabd-nirat, has to be awakened. The power to attain internal experiences is known as souls vision, divine vision etc. In order to benefit from the medicine prescribed by the doctor, it is necessary to follow his instructions prescribed by him. The seeker who desires spiritual progress, should, as per the method explained by the Satguru, give up lust, anger, greed, attachment, ego etc. and imbibe qualities like morality, forgiveness, contentment, discrimination and humility, as a result of which the beings materialistic, divinely caused and spiritual hardships will be dispelled. Perceive within with (having acquired) the enlightened vision, Immerse yourself in the Divine Sound and Light. Adopt temperance, forgiveness and fortitude, And beat the drums of the Unstruck Sound-By following the Satgurus teachings, the attention will get focussed within, and with this, the vision born of true knowledge meaning divine vision will be awakened. Surat will merge with the melody of the anhad shabd (unstruck sound current), and nirat will merge in the light of shabd, and the seeker will dwell/reside at the Lords feet. Sahjobai also preaches that to gain success in spiritual practice, the seeker while imbibing qualities like self-control, compassion, patience etc. should connect his attention with the anhad shabd within. He needs to cast out the merchant of sin from within and adopt the conduct of trading in truth. When the dwelling-like body is liberated from every kind of vices and passions then the seeker becomes pure. Sahjobai says that my Guru Charandasji has imparted the knowledge of this method to me and I have adopted it steadfastedly.

Sixteen days of the lunar month

The sixteen days of the lunar month composed by Sahjobai written with the viewpoint of spiritual practice is of great importance. In these days of the lunar month, Sahjobai has accounted the reason for the soul being bound in the mesh of transmigration and along with it has also thrown light on that devotion, worship or spiritual practice by which fixing her attention within, she connects it with the Lords name and is freed from the bondage of transmigration forever. Page 72 The Fourth Lunar day of the Month Darkness intense, extreme and frightening

Is spread in all four directions The foolish ones are asleep, in illusion and ignorance Delusive and oblivious, they do not know the truth In this wilderness, they wander about in His search, Not knowing that the Lord resides within Just as, in the henna leaves colour is concealed And there lies fire in the wood Search within your body says Sahjo, why do you remain so sad?2 Sahjo bai ki bani, p. 42 The Fifth Lunar Day of the Month Gain control over the five senses; (firmly) resolve to win over the mind Sit absolutely still and immerse yourself in the Unstruck Sound, Then you will attain the state of Eternal bliss Perform such a deed that you get immersed in the Divine Melody Persistently in the meditative posture when you sit focussed with sheer restraint The mind, thought, intellect and the ego, then together they are brought in focus When the minds is subjugated says Sahjo, then the attention gets focussed.3 Sahjo bai ki bani, p. 42 A question arises in the mind of the seeker that in which part of the body and through which method should one look for the Lord? Sahjobai states explaining this entire procedure. The biggest hindrance between the soul is that of the mind and the senses. The Lord resides within the body above the eye-centre but the mind and senses repeatedly drag the attention downwards from up and outwards from within. That is why first and foremost with a firm resolve, the seeker has to overpower the mind and senses and fix the attention within above the eye centre. As soon as the attention is fixed above the eyes, the surat (hearing faculty of the soul) gets immersed in the resonance of the anhad (unstruck sound). There is so much sweetness and attraction in the melody of the anhad that it merges the soul within itself and unites it with the Lord. In this manner the state of nirvana (salvation) is acquired. Persistently in the meditative posture when you sit focussed with sheer restraintSahjobai advices that in order to still the attention within above the eyes, it is necessary to sit without moving with a firm resolve. If we shake a glass filled with water and keep it back then the glass becomes still immediately but ripples arise I the water for a long time. In the same way, if the body is moved even a little then the mind remains disturbed for a long time. The mind, thought, intellect and the ego, then together they are brought in focus- On the basis of conditions in life, there are four constituents of the inner faculty: Mind, intellect, consciousness and ego. That is why even though there is one mind, it has four forms. First a desire to do or acquire something arises in the mind. Consciousness makes its pictures or form and presents it before the mind. The intellect Page 73 Decides whether that need should be done or not or whether that object should or should not be acquired. Based on that decision the ego makes the individual active. Sahjobai explains that firstly the body needs to be stilled completely. After that the mind should be quietened to such an extent that no desire or intention can arise in it and neither can the thoughts, intellect and ego get

active. It means that no thought of any worldly object should arise in the mind and it should be completely immersed in the Lords name and contemplation. Kabir Sahebs teachings echo the same sentiment: Body still, mind still, speech still, Stills the surat (hearing faculty of the soul) and nirat (seeing faculty of the soul). Says Kabir, even through ages it is not gained, what a moment of this stillness can bestow. He says that while doing spiritual practice what one acquires by stilling the body, mind, speech and surat-nirat even for a moment, cannot be achieved even by contemplating for ages/aeons with an unstable body and mind. Christ also states Be still and know that I am God.5(psalm 46:10). In order to unite with the Lord, it is of utmost importance to still the body and mind. When the minds is subjugated says Sahjo, then the attention gets focussed 3-There are three states of the mind. According to them the mind is called individual (pindi) mind, astral/universal (andi) mind and the casual (brahmandi) mind. In the gross form/material/physical body, the individual mind, in the subtle body, the astral mind and in the casual body, the casual or higher mind (brahmandi or nij) are active/effective. The real abode of the mind is the second internal realm-trikuti. When the mind-soul merges with the anhad shabd (unstruck sound current) and reaches trikuti then the casual or higher mind (nij) gets immersed in it and soul which is now separated from the mind reaches the third realm. The soul, liberated from the clutches of body and mind-senses, reaches that realm, acquires its true form and becomes worthy of uniting with the Lord. The Sixth Lunar Day of the Month Leaving behind the six lotuses, take refuge in the seventh After envisioning the six lotuses, take refuge in the seventh When you invert your focus, then you sprint ahead When you race up ahead, seeing the radiant/dazzling light There is flash without lightning, and pearls brought forth without oysters Pure souls dwell in these higher realms and there is divine resonance (Oam) everywhere Charandas says this to Sahjo; here the consciousness merges with the Lord.6 Sahjo bai ki bani, p. 42-43 After envisioning the six lotuses, take refuge in the seventh- The sentiment expressed above has also been explained in the sixth tithi in a different manner. Pind is called the region of six lotuses. The primary/chief lotus lies in the rectum, the wheel of the pleasure lies in the sex ganglion, and the third lotus is situated in the navel. The fourth lotus is in the ganglion of heart, the fifth in the throat and the sixth lotus is above the eyes. Kabir Saheb has described these lotuses in detail in his composition Kar . Pyari.17 (Kabir Saheb ki shabdawali part 1, p.65) When you race up ahead, seeing the radiant/dazzling light- When the attention gets still above these six lotuses or six chakras then the souls power which enables it to see the effulgence of the shabd, nirat is awakened. Then the soul envisions the light within. Here light is visible without electricity. Pure souls dwell in these higher realms and there is divine resonance (Oam) everywhere- In the second inner region/realm the sound of oam-oam is heard resonating incessantly. Page 74 The pure soul is called Hans (swan). In the present state the soul is enveloped in the curtains/sheaths of mind-senses. It is covered with the dirt of the deeds and impressions of countless births. She is a slave of wants-desires, vices-passions and sensual pleasures. In the

second region, the coverings of mind-senses on it fall off/diminish. The mind is engrossed in the region of onkar. Deeds-impressions, wants-desires are associated with the mind. When the mind is immersed in its source, then soul also becomes free to recognize its true form and merges with the Lord. In spiritual terminology, this is called the swan (like) state. The swan is empowered with the ability to differentiate between milk and water. The soul which has reached the third spiritual region attains the awareness to differentiate between maya (illusion) and bhahm (the Lord). The swan gathers pearl and is the symbol of purity. Free from the clutches of mind-senses the soul does not eat/consume the filth of vices and sensual pleasures, become pure and drink the nectar of Nam. The Seventh Lunar Day of the Month Keep the company solely of the truth and deliver only the true Knowledge Always speak the truth alone, and only on the truth you should contemplate Meditate upon the truth and rising above all boundaries arrive at the limitless Leaving behind the three states* attain the pure transcendental consciousness The Formless, Non-Attributive One is there, Immutable and Supremely Conscious Neither night nor day occur there, says Sahjo, nor sunlight or shade (*The three states of a being-gross, subtle and causal).8 Sahjo bai ki bani, p. 43 Keep the company solely of the truth- Firstly the seeker has to make truth an integral part of his life. He must speak the truth and sing the praises of the Lord who is the truth. Along with this he must also be associated with satsang. There are two types of satsang: External and internal. The company of those saints who themselves have become the Lord by merging into the Lord like truth is the external satsang. Fixing the attention within and hearing the resonance of the sound current and seeing its radiance is the internal satsang. It is impossible to acquire the internal satsang without the external satsang. That is why the glory/importance of the external satsang is boundless. Through the satsang of a complete saint, one acquires the knowledge about the relationship between the soul and the Lord and the actual/true form of the soul. Through satsang alone, one gets understanding about the truly perishable nature of the world. The individual learns about the inviolable law of cause and effect and the bondage of the cycle of eighty-four as well as the knowledge of the real methods of freeing oneself from this bondage. In the pure spiritual atmosphere prevalent in the satsang of saints, the feeling of devotion arises within an individual. The individual soul taking advantage of this atmosphere and meditating attains internal satsang. Always speak the truth alone, and only on the truth you should contemplate- Through satsang, the individuals deeds and speech become pure. Within him, the attachments of the false world and its relations become unpalatable and he starts loving the true Lord. First his mode of life/conduct was worldly, but now it becomes spiritual. Earlier his attention was always tied to the illusionary world. Now his attention is reversed towards the true Guru, true Name and the true Lord. Rising above all boundaries arrive at the limitless- The creation uptil triloki is in the boundary/limit of illusion (maya). On uniting with the shabd, the soul crosses/traverses the limit of state-time and reaches the eternal-infinite, incomprehensible-unfathomable land of the Lord. That land has no beginning, interim or end. Like the limitless Lord, his true abode as also limitless and infinite.

Page 75 Leaving behind the three states attain the pure transcendental consciousness- At this time the individual is wandering in three states. Awakened, dream and slumber. Slumber is the state of deep sleep. There are three bodies. Physical, subtle and casual. In each of them, the mind functions according to the type of body. In the physical body (sthul), the gross mind (pindi), in the subtle body (sukshma), the astral mind (andi) and in the casual body (karan), the casual or higher mind (brahmandi) performs actions. On crossing the three attributes, the three turiya (supreme consciousness). It is also called the innate state. That state is beyond the duality of awake-dream like, cold and hot (winter and summer) sorrow and joy. It is also called the state of innate knowledge. The Formless, Non-Attributive One is there, Immutable and Supremely Conscious- The soul reaches the state beyond attributes (nirguna), after crossing the boundaries of three attributes. It perceives the formless Lord. Prior to this the conscious souls knot is untied the soul gets complete consciousness or becomes the knowledgeable form. First the soul was imprisoned in the duality of good-bad, sorrow-joy. Now it has acquired the innate state of permanent equanimity. In this state in order to acquire knowledge, the soul does not need mind, intellect, consciousness and ego. Within it, innate experience or innate knowledge arises. The soul becomes omniscient (it can see through the three times or tenses). Now the whole/entire creation is an open book for it. Not only does he have knowledge of the present but also ha complete knowledge of the past and future. The soul merges in the Lord beyond attributes and forms and becomes a form of knowledge and peace like him. This condition of complete non-duality and permanent equanimity is beyond the confines of change and destruction. The eighth Lunar Day of the Month The ignorant one is neither aware of the eight-fold path, Nor knows the secrets of the ten practices and restraints Does not understand the influence of the twenty-four functions, Then how does one rid of any reproach? When he has not won over the five vices, Then how does one become free of any censure? And then he always remains, In the constant company of the twenty-five traits He is always afflicted by duality And revolves in the wheel of eighty-four Charandas says, O Sahjo, search within for own self.9 Sahjo bai ki bani, p. 43 In order to attain success in spiritual practice, Sahjobai gives some important advice. The ignorant one is neither aware of the eight-fold path- The ignorant individual does not try to amend his deeds by deriving benefit from the eight-fold path described by patanjali and the ten yams and niyams (dos and donts/practices and abstinences). According to Patanjali Rishi, the eight-fold path comprises of yam (practices) niyams (abstinences), asanas (posture), pranayam (breath control), pratyahar (withdrawl), dharna (steadfastedness), dhyan (contemplation) and samadhi or turiya awastha which is also called the state of supreme consciousness. Page 76 Does not understand the influence of the twenty-four functions- The ignorant being does not try to comprehend the play of chaubisi (twenty-four) going on in the world. The result is that

he is always wandering in darkness of ignorance and is getting battered by sorrows. In sankhya darshan the explanation of this twenty-four 4+20=24 has been given in the following manner: Nature- The balanced state of the three attributes is called nature, intellect, ego, mind, the five knowledge oriented senses, five tanmatras and five chief elements (mahabhoot). All these together/cumulatively total to 24. Nature is different from man. Man is a witness or an observer. Just as a pile of wax kept in front of fire melts and adorns different forms, in the same way, with the light/radiance of man, nature plays various parts/roles. Sahjobais sentiment is that the world is not how it is perceived to be from outside. It is a drama, game or play. The individual should be aware of the powers working behind it and should divert his attention from this play to the director of this play- the Lord Almighty. When he has not won over the five vices, then how does one become free of any censure?- The individual does not try to understand that lust-anger etc. the five vices are a net woven by illusion (maya) to keep the individual bound to the play of this world. And then he always remains, in the constant company of the twenty-five traits.- On multiplying the five characteristics of each of the five vices, we get twenty-five factors/characteristics. Rising, sleeping, laughing, crying etc. are all characteristics/dispositions. The individual is always unsettled/oscillating in them. He does not have knowledge of the innate state or the method of attaining it, as a result of which he is always being crushed in grindstone/millstone of miseries. He is always afflicted by duality, and revolves in the wheel of eighty-four- The ignorant individual is a victim of the duality of good-bad, friend-foes, own-others, sorrow-happiness. This duality is produced by the mind-illusion. Besides the Lord, everything else that has been created by illusion (maya) is a myth/falsehood. Becoming a victim of this myth, whatever action an individual performs, bind him to the cycle of eighty-four. Charandas says, O Sahjo, search within for own self.- The individual soul is a victim of ignorance whereby it believes that it is only the body and the mind-senses. Until she does not recognize her pure spiritual form, she cannot be liberated from the painful valley of duality created by illusion and cannot reach the innate-happy state of non-duality. The individual soul cannot get true happiness from the world, sensual pleasures, friends-relatives but only from union with the blissful and loving form of the immortal Lord. The Ninth Lunar Day of the Month Forsaking slander and violence, turn your back towards ignorance Still the mind and focus your attention above the nose and between the eyes Above the base of the nose, this is where you will envision all The five elements will be manifest along with many miracles You shall behold the three gods, the eight supernatural powers and Indra, the king of gods Page 77 Charandas says, O Sahjo! There exist myriad treasures beyond compare.10 Sahjo bai ki bani, p. 43 Sahjobai also gives some more advice to gain/achieve success in the practice of spirituality. Forsaking slander and violence, turn your back towards ignorance-The motive/intention hidden behind slander is to consider oneself superior and the other inferior/insignificant. The root of slander is pride/ego. Egotism is the most dangerous vices of all. To consider/perceive someone else as insignificant or is akin to considering the creator as insignificant or inferior. Every being

wanders in different forms and circumstances/conditions due to his past karmas/actions, but the nature of the soul is the same/equal among all. Thus when the soul within all is the same, it is an essence/part of the Almighty, then to slander anyone is to slander the creator. Therefore, first and foremost slander must be renounced/abandoned. In Guru Arjan Devs composition: Prathme chinda,11(Adi Granth, p. 1147) - By relinquishing slander, the worries of the mind are vanquished/absolved. It is impossible to abandon the slander of others without renouncing ego and ego is destroyed after annihilating lust, anger, greed and attachment. Therefore the real/actual theory/notion is that to progress in spirituality, firstly one should abandon the five vices. In the same way, for spiritual progress it is vital/necessary to abandon violence. To cause misery to other beings, to slaughter/kill them, consider it as severing the root of spiritual progress. The light of the one Lord pervades within every being. To cause sorrow to someone or to kill them and to attempt to progress in spirituality is as good as trying to bring day and night together. The seeker must abstain/desist from consuming meat, fish, eggs etc. and refrain from using harsh/foul words that can hurt someone, his language should be polite. Turn your back towards ignorance- Like the relinquishment/surrender of vices, the abandoning of tamasic (the third dark and inert constituent of nature) food and conduct is also necessary. Meat, alcohol, drugs and all substances difficult to digest are included in tamasic food. These substances evoke/arose sleep, lethargy, stimulation etc. it is necessary to adopt food, conduct, thinking and way of life in accordance with ones motive. The spiritual persons food habits and behaviour should not be like worldly people. He should consume sattvic (first constituent of nature representing goodness) food which calms the mind and is helpful in controlling sleep, lethargy and excitement of the mind. Still the mind and focus your attention above the nose and between the eyes- The attention must be fixed within above the eyes. Shri Krishna in the Gita exerts the seeker to focus/converge his attention on the uppermost portion of the nose meaning above the eyes. The five elements will be manifest along with many miracles- When the attention gets steadfast above the eyes, the five coloured fountain is envisioned first and foremost. This is a captivating diffusion of the astounding colours-forms of the seven-fold nature of the five subtle elements. You shall behold the three gods, the eight supernatural powers and Indra, the king of gods- Ahead of that Brahma, Vishnu, Shivji, all three deities will be envisioned and the eight supernatural powers will prostrate at your feet. After that the subtle moon will be visible within. Charandas says, O Sahjo! There exist myriad treasures beyond compare.- No other method can match up to the means of collecting the attention one-pointedly within. The Eleventh Lunar Day of the Month If you wish to attain salvation, abandon all propensities for this world Forsaking conflict/contention and desires, reside within the self Withdrawing senses from the nine apertures, focus on the Tenth Door When the mind becomes still, the consciousness merges with the Divine Light and the Sound Page 78 In profound contemplation, the soul merges with its destination, the Lord Birth and death are vanquished, O Sahjo, neither is one created nor destroyed.12 Sahjo bai ki bani, p. 44

While describing the reality of this world, Sahjobai has already explained in detail that attachment to the world keep the individuals soul bound to this world and love for the supreme soul/Lord unites him with the Lord. Sahjobai has explained in detail about Jahaan vaasa. Here she elucidates/advices that the one eager/desirous to unite with the Lord must first rise above the attachment to the world and its substances/objects. What else should he do/follow? Forsaking conflict/contention and desires, reside within the self- He should abandon worry, fear, myth etc. and attempt to focus his attention within with love and faith. For this it is imperative to forego wandering outside and establish/perfect the practice of fixating the attention within by sitting in stillness. Withdrawing senses from the nine apertures, focus on the Tenth Door- five action based organs of sense and five perception based senses are for the functioning of the everyday activities of the world. The seat of the soul is above the ten sense organs. The attention descends from above the eyes and gets scattered/disseminated in this world through the ten senses. Sahjobai advices that with the support of the practice explained by the Satguru, the attention must be assembled/withdrawn from the world and the portion of the body below the eyes and fixated above the eyes. When the mind becomes still, the consciousness merges with the Divine Light and the Sound- When the body and the mind get completely still with this practice then immerse the hearing capacity of the soul in the sounds of shabd and the seeing capacity of the soul in the illumination/radiance of the shabd. In profound contemplation, the soul merges with its destination, the Lord- In the beginning the one contemplating, contemplation and the one being contemplated upon are all different. When the seeker with full concentration, completely single minded, attentive immerses the hearing and seeing (faculty) capacity of the soul in the shabd, then the one contemplating, contemplation and the one being contemplated upon, the gap between this triple ends and the three unite as one. This means that when the faculty to hear and the faculty to see of the soul immerse in the shabd, the soul merges with the Lord and becomes a form of the Lord. Birth and death are vanquished, O Sahjo, neither is one created nor destroyed.- In this way the soul is freed forever from the cycle of creation and destruction, birth and death and receives honour on obtaining supreme status and achieves the innate state in the lotus feet of the Lord. In another context of the composition, Sahjobai says: One becomes intoxicated on drinking the nectar of the Name of the Lord The days and the nights are spent in a state of bliss, And all the burdens are cast away Reaching above the subtle currents of the Ida and the Pingla The gates of the Sushumna are revealed On drinking from the divine nectar, All evils are eradicated/driven away Between the holy rivers of the Ganges and the Yamuna The state is of a dazzling brilliant radiance The stage is set of a dazzling brilliance Ascension to the Whirling Cave (Bhanwar Gufa) with firmness, Revealed further effulgence Consciousness is stilled, the restless mind exhausted, And the five senses are totally subjugated

By the grace of my master Charandas, All doubts and deeds (karma) of Sahjo are wholly destroyed.13 Sahjo bai ki bani, p. 48-49 Page 79 With the attention becoming still/focussed within, the seeker attains the nectar of Nam, which is also known as hari ras (divine nectar). On drinking that nectar, all the desires and worms disappear and the seeker stays/remains in bliss throughout the day and night. Sahjobai says that when the attention is focussed within, then on consuming the divine nectar of Nam, the mind is in a state of bliss. One attains the divine nectar when the subtle duct on the left side or Ida or Yamuna, the subtle duct on the right side or Pingla or Ganga and the subtle duct in the centre or Sushumna duct or Saraswati unite. Nam is nectar for the human being but it is like poison for the five vices. The five vices are destroyed on drinking the nectar of Nam. The wavering mind becomes calm and steady and seeing the light of shabd (sound current) the soul ascending reaches the Bhanwar Gufa (the whirling cave i.e. the fourth spiritual region) it is impossible to describe that light. With the Satgurus grace he is freed from all types of karmas and superstitions and attains the supreme state. Page 80

Love
My Perfect Master (Satguru) Charandas, bestowed on me a cup full of love I became intoxicated, O Sahjo, immersed in a state of transcendental bliss.1 Sahjo bai ki bani, p. 34 Saints explain that in order to unite with the Lord, true love must exist in his heart. The soul in its original form like the Lord himself is an embodiment of love. In its present condition due to love and worldly attachments it has transformed. The Lords love has diminished and the attachments of this world have become stronger. The saints try to awaken/kindle the love that lies dormant within a being. On his own a being cannot love with the formless Lord. The Satguru is an idol of the Lords love. Bestowing grace on the disciple, he (the Satguru) intoxicates the disciple with the Lords love through which he is completely transformed. Renouncing the intoxication of illusionary pleasures, he is engrossed in the Lords love. Those who became enraptured in His love, their mind is totally decimated Enraptured, they remain absorbed, O Sahjo, ecstatic in perceiving the Lord everywhere.2 Sahjo bai ki bani, p. 34 Those who become enraptured in His love; they get dyed in the hues of the Beloved They lose all awareness, O Sahjo, and even remain unconscious of their bodies.3 Sahjo bai ki bani, p. 34

The Condition of the lovers

The ones who have been enraptured in (His) love, their whole demeanour is transformed The ones who have been enraptured in (His) love, they are totally transformed Then they do not perceive any difference O Sahjo, also between a prince and a pauper.4 Sahjo bai ki bani, p. 34 Page 81

The ones enraptured in (His) love, O Sahjo, their speech is incoherent Sometime in mirth and laughter, and at other times moved to tears Sometime in mirth and laughter, and at other times shedding tears.5

Sahjo bai ki bani, p. 34 The ones enraptured in (His) love, they rise above the discrimination of colour and creed The world considers them (as) crazy, O Sahjo, and people stay away from them.6 Sahjo bai ki bani, p. 34 The ones enraptured in (His) love, they remain above all rites and rituals Men and women scoff at them, but their hearts are inundated with bliss Men and women make fun of them, but they remain in a state of bliss.7 Sahjo bai ki bani, p. 34 The inclination towards (His) love is extremely rare indeed, Only by contemplating on the master, it is attained It is only through the unspoken ceaseless remembrance, That one acquires Enlightenment.8 Sahjo bai ki bani, p. 34 Sahjobai explains that the Satgurus love should manifest itself in the form of simran bestowed by him. As the disciple practices simran with love and faith, his attention is withdrawn from outside and gets assimilated within. One day his attention gets fixed/focussed within. The shabd (sound current) is revealed within him. Shabd is the form of the Lord and the Lord is the form of love. The being who merges with shabd becomes loving and blissful like the Lord himself. The love that started with the physical form of the Lord (Satguru) blossoms with the love of simran and becomes complete with the love for the formless Lord. Then that love permeates to the love of the entire creation. Page 82

Humility
Blessed is the humility, which provides immense happiness Accursed is the arrogance, which grants only disgrace Stay/Remain humbled, Sahjo says, And treasure the teachings of the master.1 Sahjo bai ki bani, p. 32 The stars in the sky are all content, They appear big, yet the sun and the moon get eclipsed A saint would profess humility Whereas, a transgressor would crave for praise.2 Sahjo bai ki bani, p. 33 The fierce and mighty arrogant lion, wanders about in the wilderness But the little and humble goat says Sahjo, is loved by everyone.3

Sahjo bai ki bani, p. 33 The head, ears, mouth and the nostrils, all are placed above But the feet situated down below, says Sahjo, are worshipped by all.4 Sahjo bai ki bani, p. 33

A tiny ant in a palace goes about relishing its peck here and there In spite of its high stature, says Sahjo, the elephant sullies himself with dust.5 Sahjo bai ki bani, p. 33 Many, says Sahjo, worship the moon in its crescent form From its diminutive size it gradually grows day by day And spreads increasing brightness.6 Sahjo bai ki bani, p. 33 It is a known fact, says Sahjo, that the pompous are not respected Page 83 Their vanity belittles/destroys their virtues, and not a trace of it is left.7 Sahjo bai ki bani, p. 33 A small child enters unabashedly, says Sahjo, in the palace of a king The queens also do not veil themselves from him and on their laps they play with him.8 Sahjo bai ki bani, p. 33 The arrogant are not able to gain entrance in the court of the Lord From the gates itself, O Sahjo, they are spurned with a sound thrashing.9 Sahjo bai ki bani, p. 33 As long as the lamp is lit there is illumination all around As soon as it extinguishes there prevails immense darkness A tiny blade of grass stays afloat, says Sahjo, Whereas a heavy stone simply sinks.10 Sahjo bai ki bani, p. 33 It is better to be poor and humble, cause then none can cause you harm Just as cotton wool, says Sahjo, cannot be cut by a sword.11 Sahjo bai ki bani, p. 33 Satguru Charandas advises Sahjo, to conduct herself in such a way So that one remains humble and the worldly snares are kept at bay.12 Sahjo bai ki bani, p. 33 The affluent are always fearful (of losing their wealth and power) Whereas, the poor stay fearless (as they have nothing to lose)

The mighty elephant is in tethers, says Sahjo Whereas the humble ant roams about unafraid.13 Sahjo bai ki bani, p. 33 It was with a great good fortune that I met with my master He bestowed the boon of love, which made me humble And so I acquired the Divine secret.14 Page 84 Sahjo bai ki bani, p. 34 One unites with the Lord only with good fortune. Due to his grace, love and humility dwell within. As a result the secret/mystery of truth is revealed and one merges with the Lord. It is wholly due to good fortune that I found my benevolent bestower. Form the head to toe I became humble, My entire body was filled with humility And was rid of all egoistic fame and acclaim.15 Sahjo bai ki bani, p. 34 As a result of good fortune and the Satgurus grace, ego is destroyed and humility resides in every pore of the body. With this sorrow-suffering are destroyed/erased and one attains happiness. It is entirely due to my good fortune that I found my bestower benevolent The vices were eliminated and acquiring virtues the body found peace.16 Sahjo bai ki bani, p. 34 Having the good fortune of the Satgurus refuge, vices-passions and all faults are destroyed. All good qualities reside within and true happiness is attained. All vices that were there have now all departed, And now it is the reign of the twenty-nine ideals I experienced love and found the Beloved, Sahjo surrenders her head.17 Sahjo bai ki bani, p. 34 Adopting humility all vices/faults disappear and the three attributes, twenty-five characteristics and the mind come under control. Love dwells within and one has the good fortune of merging with the beloved Lord. As long as the heart is filled with the darkness of ego, there is no place in it for the light of humility. Think about it, what is it (thing) that a being is proud of? The honour of body, wealth, youth, beauty, intellect, country, caste, clan etc. are all false. Among these none can save one from death or unite with the Lord. Besides the Lord everything in this world is perishable. That is why it is ignorance to be proud of any other thing besides the Lord. Ignorance is the cause of ego. A being should realize that neither is he the creator of this world, nor has he created himself or the one who has formulated the rules based on which the world is functioning. Neither does the being come into this world at his own will, nor can he severe the bondages of transmigration and unite with the Lord. Whatever happens in this world is done by the Lord. It is gross importance to consider yourself as the doer of anything. It is for this reason alone, that Lords devotees who have knowledge of the truth are the treasure house of humility whereas a manmukh is an idol of ego.

Sahjobai, like various other saints has addressed herself as frail, weak, foolish, ignorant, an idol of sins etc. such sentiments of humility are an epitome of greatness. Humility is an identification of a saint. It is easy to renounce/give up lust, anger, greed, attachments but it is very difficult to give up ones ego and become humble. Saints explain that the supreme attributehumility is the last attribute to arise. Ones head bows down automatically in front of a great man. Saints see every being as a form of the Lord that is why they are known as a treasure house of humility. Page 85

The Nine Aspects of Devotion

Some saints have acknowledged nine constituents of Lords devotion. Goswami Tulsidasji has thrown light on them. In his verses/teachings, Sant Charandaji has also given an account of them. Even though there may be some variation/diversity visible in the description of the nine constituents of Navdha bhakti (nine constituents of devotion), but in essence all the saints have given a detailed account of the manner, in which ones entire life must be led by a person desirous of meeting the Lord. Sahjobai says: This spring will not come again and again, You have obtained this human birth significant Do not lose this opportunity in futility, Sow the seed of devotion in the soil of your heart Water it with the company of the saints, Plough it with the teachings of the Master This is a moment most opportune, on that you should contemplate Promising that you will tend to it well Guard it with love and dedication, Then you will win true fame and acclaim Then you will emerge a winner in the end Drive away the birds of fraud and deceit, Burn all (the weeds of) attachments and desires Nurture and nourish this garden of the nine aspects, Then it will blossom with the colourful flowers of love Braid these flowers into a garland, Then go and offer it to the Primordial Being Then, says Charandas to Sahjo bai, All your endeavours and longings will be truly accomplished.1 Sahjo bai ki bani, p. 54-55 Consider self-realization to be above all, Understand it to be superior to all forms of worship The entire expanse exists within this (body) mansion, Where doubtful perceptions do not intrude Let the heart become a dwelling for humility, Enlighten the thought process and illuminate the mind The essence of this devotion is true compassion, Equanimity in perception is its fragrance (sandalwood), and forgiveness its flowers Sweet and gentle speech itself is the offering to the Lord,

Forsake slander, falsehood and all that is untoward Connect with the Divine Melody/Unstruck Sound within, Then you will perceive the One Lord pervading in all Then the self becomes happy and disburses also happiness, This worship also pleases the Lord Engross your senses, mind and the intellect within In the higher realms, where the pure souls are meditating Master Charandas has bestowed this upon me, Make this, O Sahjo, your sole desire.2 Sahjo bai ki bani, p. 54 Page 86 Sahjobais Satguru Sant Charandasji has also explained the nine aspects of devotion in his way. He says: Practice the nine-fold devotion and comprehend its nine aspects Listen, perceive and realize the divine melody within Remember, contemplate, worship and glorify the Lord Love the Lord and take refuge in His lotus feet Remain in the company of the saints with the intent to serve Serving the devotees of the Lord, this is the best resolve Surrendering your ego adopt forbearance with fortitude Embrace tolerance, forgiveness, compassion and contentment All that which I have said, is the essence/basis of the Vedas This is the fruit borne as a result of yoga, knowledge and renunciation The three fevers (mental, physical and spiritual) And all afflictions of a loving devotee are totally destroyed The fruit of all substances, morality, pleasures, and liberation resides in this devotion The one who harbours this pure thought in his mind He attains the state of salvation and is saved from the burdens of this world Guru Sukhdev told Charandas this with compassion And acquiring refuge at the masters feet I listened with rapt attention.3 Charandas ji ki bani, Part 1, p. 25-26 Page 87 O Devotee! Practice the nine-fold devotion In this age of strife, this is of paramount importance, Only by adopting it you shall be ferried across.4 Charandas ji ki bani, Part 1, p. 26 Practicing the nine-fold devotion, engenders divine love Think as though you have won a battle Says Charandas, understand it like this that it is the emperor of all religions.5 Charandas ji ki bani, Part 1, p. 26 Page 88

Requests/Pleas and Prayers

You are virtue personified; I am embodied with vices In your refuge, I have committed many transgressions,

I have committed many sins; take me in your refuge, We who have sinned immensely come into your refuge You are the liberator of the downtrodden, O Glorious Lord! At all times I am committing sins, Whether it is eating, drinking, talking or walking If You consider (judge) my deeds, I can never be acquitted, If at all pardoned/forgiven, it shall be only with your grace I am dependant and enslaved by illusion, You are Self-reliant and above any illusion I am an orphan and You are the provider for all destitute ones, You are the life and love of all the beings I am fearful of this ocean of existence, Liberate me, O Lord! Ferry my boat across It is only by the grace of master Charandas, That Sahjo has been able to find refuge in you, O Lord!1 Sahjo bai ki bani, p. 56-57 There are two aspects of prayers. The first is that human being should never be arrogant/conceit or proud of any quality that he possess. No quality possessed by any individual in this world entitles him union with the Lord. Attributes enhance the quality of ones life but union with the Lord is possible only when he bestows his grace. The second aspect of prayer is that a human being is helpless and weak. He has come into this world as per the Lords will, and he can never re-unite with the Lord with his own strength and knowledge. On coming into this world, the being has got entrapped in the net of illusion. He has forgotten his true home. He is not even aware of his spiritual identity. He has started considering himself to be an image of the mind and senses. He has forgotten that he is a part of the Lord and he is endowed with all the qualities that are present in the Lord himself. These qualities are crushed under the veils/layers of mind-illusion. Initially when the being came into this world it was absolutely pure and unblemished. The world is a field/place of action. An individual cannot exist in it without performing actions/deeds. Gradually the veils of karmas and sanskaras (actions and impressions) covered/concealed it, similar to the manner in which innumerable specks of dirt cover a spotlessly clean mirror and conceal its natural lustre. As and when the dirt of karmas accumulated on the mirror like soul, its natural light/shine got concealed below them. In the same manner as a very bright bulb is covered with black-coloured curtains/coverings. The light of the bulb is prevalent but not visible. The value of a diamond covered with mud not decreases, but till it is covered with mud the true identity of the diamond remains unknown. Page 89 Taking birth in this mortal world, the soul has forgotten the bliss of its eternal abode. The soul wants to attain happiness but is unaware of the means/method of attaining true happiness. Becoming helpless it searches for happiness in sensual pleasures and vices/passions. The soul is in search of eternal and permanent bliss, but the sensual pleasures are incomplete and transient.

The more the soul makes an effort to get happiness from them, the farther it distances itself from the supreme happiness of the eternal abode and its disappointments keep on increasing. In the present state the lowly, weak and ignorant being cannot unite with the omnipresent and omniscient Lord with his own strength and intellect and free itself from the bondages of mind and senses, karmas-sanskaras, hopes and desires and vices/passions. Then what can this helpless soul do in this pitiable state? Like all other saints, Sahjobai has also tried to impart knowledge to the soul, that the only way to get liberated is by getting the refuge of the compassionate Lord. Sahjobai explains that the being is an idol of faults, but the Lord our father, is all-forgiving and merciful. However heavy the burden of karmas maybe on the soul, however pitiable its condition maybe and even if it is surrounded by arch rivals on all four sides, it should never loose hope in the grace and mercy of the omniscient and merciful Lord. Parents overlook the shortcomings and weaknesses of their children. They are forever ready to forgive their mistakes and embrace them. It is necessary to forgo the dependence on all other help/support and take refuge of our true father and draw his attention towards us with sighs, tears and pleas. In reality, this is the case, that ever since the daughter-like soul has separated from the father-like Lord, the father is anxiously waiting, that when will my daughter withdraw her attention from everywhere, turn towards me and I can embrace/hug her. That is why Sahjobai teaches the being the method of pleading in front of the Lord devotedly/sincerely with humility. O Lord! Please cast your glance upon the own Self now Do not pay any heed to our vices, Review/judge us in accordance to your Glory and Greatness Since eons your Glory has prevailed, The Vedas And the Puranas also sing about your kindness You are known as the liberator of the destitute and the sinners, Hearing this the mind also gained some confidence I am ignorant and you are All-Knowing, You are the only one, Omniscient I have come in the refuge of your lotus feet, Bestow your grace, O Merciful Lord! With folded hands I plead before You, Extending your arms please accept me as your own, Holding me in your arms, please accept me as your own Please accept and embrace me with open arms I am lying at your doorstep Devoid of any virtues and bereft of any potential and honour O Master Charandas, your devotee Sahjo, Is longing to receive the treasure of your vision I am intensely in love and am yearning for You Tell me, leaving You, how can I go apart?2 Sahjo bai ki bani, p. 57 Page 90 We are your children and you are our Mother, At every step please protect and take care of us Keep us in your lap everyday, Endow us with your Words, and bestow your merciful gaze upon us Do not let us be lured towards vices,

If I happen to go astray, please hold on to me and pull me back I am totally ignorant; I do not know anything, I do not have the sense to discriminate between good and evil I cannot even discriminate between good and evil Whichever way I am; you are acquainted with me, Whichever way I am; you are aware about me, Grant me the toy of the masters contemplation I survive only under your protection, And drink the nectar of Your Name Always keep me under your benevolent gaze, So that I shall dwell eternally in your refuge Even if you spurn or snap at me, I shall not leave your side, Crawling and grovelling, I shall come back to you O Master Charandas! Sahjo is your slave, Be my Guardian, O Truly Eternal one!3 Sahjo bai ki bani, p. 57-58 O Lord! Accept me as your slave, considering me to be your own Now that you have accepted me as your slave, considering me to be your own, Always direct your benevolent gaze towards me Always direct towards me, your gaze benevolent I do not wish for any other support in this world, Believe me, I am speaking the truth Only you are my mother, my father, and my friend, And you are my caste, creed and the entire clan You are the wealth, object/purpose/destination and the life of this body, Besides You I do not search for anyone else I meditate upon you and contemplate on you within my heart, On acquiring the knowledge, the realization I have attained On acquiring the knowledge, I have attained the realization I have taken refuge in you and you are my sole shelter, Besides you, I do not know anyone else Since I held on to your hands, it has come to be known in the world, O Merciful Lord! Now my honour lies in your hands In this age of strife I am terribly/immensely frightened, Grant me asylum in the sanctum of your lotus-feet Says Sahjo with folded hands, And head bowed down with great humility Only you are my Lord and the Saviour! O Master Charandas! Please listen to my plea.4 Sahjo bai ki bani, p. 62 Page 91

The Result/Effect of Pleas

I have the support of the only One Lord, and no one else He resides in my heart and I contemplate on none other

He is everything to me and is also my sole benefactor I have abandoned the pride of caste and no longer care for public opinion It has come to be known in both the clans, let people talk about it I openly profess my love, it has been ascertained that I am your slave My love has been exposed that I am your ascertained disciple My heart has been fastened with the unbreakable fetters of your love Since I became Charandas, all the sense and consciousness was lost Sahjo did not remain herself; the duality was lifted.5 Sahjo bai ki bani, p. 61 Page 92

The Lord
In most of Sahjobais composition, interpreting her teachings we have been reflecting on them. Some other topics/sections of her compositions are given below:

Your Pageant is extremely wondrous

O Lord, Your pageant is extremely wonderful! Looking at it the mind is filled with enchantment Viewing it, the saints are also delighted Made the cosmos with the five elements and the three attributes, Created space and placed all (the heavenly bodies) there; it is indeed a marvel Amidst all, exists this world of varied and myriad forms and colours You have conceived the seven islands and the nine regions And created the heavens, mortal world and the nether worlds Simply with a wish all became manifest, Everything was accomplished within an instant Beyond reach and unfathomable, is your glory, Even the Vedas could not express it fully Within the limits of the three attributes lies the intellect, But your mystery prevails beyond its confines Creation within an instant and dissolution within a moment Creation and dissolution, both in an instant Everything happens in accordance to your Supreme Will On me, when master Charandas bestowed a glance Then Sahjo acquired the potential of singing your praise.1 Sahjo bai ki bani, p. 59

None is Able to Fathom Your Depth

None is able to fathom your depth Even the gods Brahma, Sheshnag and Shiva got exhausted And also the beings born of the four modes of engenderment And also the beings engendered of the four modes Debating among themselves, all the religions/sects became weary The deliberation of the intellect failed to yield any result Studying and reviewing the scriptures, tired all the scholars And also the highly learned and the knowledgeable ones Beyond all limits, you remain a subject of experience,

None can ever fathom your acts Searching and exploring I have been worn out, And have been perplexed in this quest All deities, ascetics, sages and the god Ganesha, Even these got fatigued, that consider themselves to be superior to all Praising master Charandas, even Sahjo got tired, And then she finally fell silent.2 Sahjo bai ki bani, p. 62 Page 93

The Subtle Form Manifested/ Manifestation of the Subtle Form

In all the ten directions I perceive only you, O Lord; there exists none else You are diffused in every pore of the body, Even the Vedas have also proclaimed this Just as there is a thread in every rosary, Like that you pervade within everyone Innumerable waves arise from the ocean, But the element of water remains the same amongst them There exists none other than the One and only Lord, everywhere The entire cosmos is also a reflection of the form of the Lord Only in its pristine form, the soul is able to realize the Lord Following the teachings of master Charandas, Sahjobai attained self-realization Master Charandas showered his grace; self-realization was attained Sahjo merged with the Lord, just like a shadow in water.3 Sahjo bai ki bani, p. 61

Realize Through experience

The soul in its pure transcendental state, perceives the Incomparable Lord In its pure transcendental state, The perceptive abilities of the soul are beyond the five senses The mind in the grip of the senses cannot fathom the Infinite essence The tongue cannot taste it and the ears cannot hear it The eyes perceive it not and the nose cannot smell it Only with experience can one gain His cognizance Exhausted, the mind and the intellect cannot discern it at all It has no taste, no form nor does it have any smell or any identification Cannot be expressed or touched, O Sahjo, it is unique beyond compare He is beyond the three attributes, has no form or shape Attain enlightenment, O Sahjo, and then perceive His Divine Form within.4 Sahjo bai ki bani, p. 38 Page 94

Attainment of Eternal Bliss

I am playing a colourful Holi (a festival of colours) with the Lord Wherever I see, I find Him immersed everywhere All-pervasive is the Lord

He bestows happiness to his devotees He has created a marvellous pageant I tried various methods to realize Him, But in the end I found the Beloved within On envisioning Him, all doubts and fears were dispelled And liberation was achieved from the cycle of transmigration All tribulations and the afflictions of all desires came to an end The mind was freed and I attained salvation The trials of births and deaths came to an end On reaching the Eternal Abode, the divine bliss was attained I attained bliss on reaching the Immortal state By the grace of my master Charandas Says Sahjo; the heart was inundated with beatitude/supreme blessedness.5 Sahjo bai ki bani, p. 53

Where Resides the Indestructible Inimitable Lord

Let us glorify Him in unison, O Devotees! The Creator of this unique pageant, which is beyond comprehension The Resident of the Unattainable abode Where exists the Name of the Lord in totality, And nothing else finds any space Where the devotees envision only the One Lord And none worship any other form Where knowledge and meditation/contemplation remain the only intention, Where resides the One Lord most Supreme Everywhere one perceives the Formless Lord Omnipresent, No one cogitates on anything else besides the Lord Page 95 Where the Lord exists Indestructible, Peerless and Unique, The kings and sages, all are immersed in His contemplation Where He pervades in all and everything, There is no place that is devoid of Him Master Charandas is the true Incarnation (of the Lord), Whose blessings have cleared all afflictions of this world Sahjo bows her head down to him All her doubts have been absolutely dispelled.6 Sahjo bai ki bani, p. 55

There is no one as Virtuous as You!

You are found in all, O Lord Almighty, All pervasive! By performing good deeds and forsaking the bad ones, You have been realized This fact is not hidden that you and I are one, I am firm in the belief that there exists none as virtuous as you Sahjo says she has no doubts that Charandas and she are One.7

Sahjo bai ki bani, p. 62

Perceive within, the Lord is Manifest

Perceive with the discerning eye, the Lord is present afore Front and back, right and left, He is prevalent everywhere Page 96 Those who have not obtained knowledge from the Master, they consider Him afar Performing religious sacrifices, penances, Yoga and pilgrimages The ignorant attain nothing but mere refuse Everywhere the radiant resplendence of the Lord pervades, In the heavens, the netherworld, the earth and the mortal worlds Master Charandas has told me, O Sahjo, this is true essence of all.8 Sahjo bai ki bani, p. 52 Page 97

The importance of Human birth

The seven days of the week
With a viewpoint of understanding the importance of human birth in Sahjobais composition her seven days of the week has/holds a special/distinctive place. The human life is spread over seven days of the week. Since eternity these seven days are following one another. The seven days are indicators of the cyclical flow of time. Time moves like a wheel and the human being is bound to this wheel. Neither does the flow of time stop nor does the cycle of transmigration stop. Sahjobai has tried to explain the importance of the human birth by comparing everyday of the week to human life. She begins the seven days of the week with Tuesday:The (auspicious/benevolent) Lord is the gardener, whose garden is this creation He stays diffused in its every bit, attach yourself to such a gardener Ascribe to Him, who has engendered this beautiful garden He is aware of every leaf and takes care of all its branches Realize this, that you are also a flower of the same garden Charandas says to Sahjo, understand that you are a part of Him.1 Sahjo bai ki bani, p. 45-46 From Tuesday we learn/Tuesday teaches us that this world is a garden belonging to gardenerlike Lord. That gardener pervades in every single leaf of the garden. The garden is transient/perishable, the gardener is immortal. So instead of being attached to the garden we should love the gardener. The person who loves the creator of this worldly garden (of flowers) he adores each and every leaf of the garden. He considers himself to be a leaf of that garden. The soul is a part of the Lord and is endowed with all the qualities that are present in the Lord himself. That is why through the Lords devotion the attributes should be made to emerge and blossom. Sahjobai has imparted two teachings above. Firstly, instead of being attached to this worldly garden, love its creator. Secondly love every leaf and branch of the garden and consider yourself also to be a leaf or flower of the garden. In the present state, the being gets bound by the attachment of those people he considers as his own and leave aside loving he is jealous of and hates those who are not dear to him. The essence of the teachings of all saints is to love the Lord and love every being, created by him, equally.

Along with this Sahjobai teaches us to consider ourselves as a flower or leaf of the garden. Every being created by the Lord is the same. The same soul, which is a part of the Lord, abides in everyone. Based on ones own karmas people seem to be different but with the viewpoint of the soul and the Lord no one is superior or inferior. The person who renounces the pride of considering himself to be superior or special, and humbly considers himself to be lowly and insignificant, it is in his heart alone that the seed of the Lords love germinates. Today in the entire world with a lot of zest and zeal the brotherhood of mankind is being preached. But this is tantamount/equivalent to putting the cart before the house. There is no need to explain to two sons of the same father that they are brothers as opposed to this those who consider themselves to be children of separate fathers, however much you may explain to them, they do not believe that they are brothers. Page 98 Fatherhood is the basis of brotherhood. The one who starts believing that the Lord is the creator and father of the whole world he naturally starts considering all beings to be the children of one father and loves them as his brothers. In one mantra of the hitopadesha it is stated: This mine, that is anothers such a thought is entertained by people of a low/base intellect. For benevolent people the whole world is their family. The root cause of all the mutual fights is that Hindus, Muslims, Sikhs and Christians consider themselves to be childrens of different fathers. That is why saints lay maximum/great emphasis on this point that the creator and father of the entire world is the one Lord. Just as a layer of cream is formed on top of milk when it is heated, similarly wherever there is feeling of fatherhood the feeling of brotherhood automatically follows. Saints teach us to renounce are attachments and not to renounce love. The person who loves the Lord wholeheartedly/sincerely, he automatically starts loving every single thing that has been created by him This body is gifted with fruits aplenty, which should be kept fenced (controlled) Without any protection, the five (vices) cause its destruction The five robbers lay it to waste, And grazing upon it, the twenty-five (tendencies) make it barren Only if one is watchful, he can reap its fruits In your body there are blossoming various fruits and flowers Charandas says, O Sahjo, Understand this and comprehend.2 Sahjo bai ki bani, p. 46 In your body there are blossoming various fruits and flowers-There are many types of gardens of flowers blossoming in the human body. Jo Brahman so paave3(Adi Granth, p. 695). The entire Brahmand (Universe) is also the human body and the creator of the Brahmand (Universe) - The Lord also resides within it. If a garden is not protected then animals and birds uproot it and no fruit can be got from it. Similarly the five vices and the five characteristics of the five elements are constantly uprooting the garden. The nectar of Nam is constantly flowing within the body. Vices/Passions keep destroying it. The being should become cautious and engage himself in the Lords devotion so that he is freed from vices/passions and in the garden like body get the sweet juicy fruits of Lords devotion and union with the Lord

It has come to be Thursday and now one has obtained the human body This body deteriorates with every passing moment and ultimately it will turn to dust, The body shall soon be reduced to ashes, then when will you take its advantage? Understand it and promptly watch your step, otherwise you shall regret it bitterly Now what is further delay? Renounce all your desires Charandas advises Sahjo, Immerse yourself in remembering the Lord.4 Sahjo bai ki bani, p. 46 Page 99 Sahjobai cautions us on Friday: The ones whose hearts are not pierced by the arrow of these teachings, Such humans are akin to animals in this world, In this world, they constantly wander about, tied in the cycle of life and death. Great is the misery of transmigration; they do not untie themselves from it. Such people are crazy and stupid fools; Charandas says, O Sahjo, Lost in delusion, they wander about repeatedly.5 Sahjo bai ki bani, p. 46 Eternal and Immortal is the Creator, rest all is destructible. Do not adhere to the perishable; associate with the Imperishable. Attach yourself to the Indestructible; He has created the world. Come into His refuge, He provides protection from all trials and tribulations. Such is the Name of the Lord; it destroys the cycle of birth and death. Charandas says, O Sahjo, attach yourself to the Truth.6 Sahjo bai ki bani, p. 47 The purpose of coming into this world is to remember the Lord. The purpose of coming into this world is God realization. But here you have done all else, and are not even ashamed of your acts. Remained totally unabashed, performed all deceitful deeds, Always remained ignorant, did not realize the Lord within. Losing the opportunity of this birth, you will face nothing but regret. Charandas says to Sahjo, acquiring the human form, what have you done?7 Sahjo bai ki bani, p. 47 Page 100 From Monday, one derives this advice, Worship the Lord, obeying the command/directives of the master. The company of the saints is marvellous indeed; focus your mind in that direction. Remain in this peerless company; there is nothing more superior than that, All other religious practices are futile, and all other talks are hollow. Charandas says, O Sahjo, consider devotion to the Lord as supreme, The body, wealth, mind and intellect, all put them forth in devotion.8 Sahjo bai ki bani, p. 47 The seven days of the week she has talked about, says Sahjo

They encompass the secret of the Lord, By means of the seven days of the week, says Sahjo, The secret of the Lord she has revealed, All those who comprehend it with love, They get freed from all regrets. Amidst these seven days of the week, The whole world takes birth and also dies. Says Sahjo meditate upon the Name of the Lord, And the cycle of transmigration comes to an end. And the cycle of transmigration gets destroyed.9 Sahjo bai ki bani, p. 47

The spring of Internal Experiences

The spring has arrived I am indeed blessed, the five (vices) in sync, all sing in unison. The twenty-five (tendencies) are also soaked in divine colours. The king-like mind has become ecstatic, immersed in bliss, The friends (five senses) have also forgotten their propensities. All these that inhabit the body have all become oblivious of their proclivity, And immersed in bliss they have surrendered themselves. The ecstasy obtained is beyond description, Cannot express the bliss that has manifested, All other activities have lost their attraction. Strolling on the shores of the third region, Drinking nectar from the divine spring. Singing glory of/Worshipping the Supreme Divine Light, The Unattainable and Imperceptible secret was realized The one who offers his head (effacing the self/ego), On envisioning the Lord he shall be inundated with supreme bliss, Master Charandas has bestowed the indication/token, Sahjo has now obtained peace.10 Sahjo bai ki bani, p. 52-53 Page 102

Satguru
The Master is Pleased, Revelation is Bestowed
The master is pleased, O Sahjo, he reveals a secret. The tendencies of the mind and the body got reversed, I was dyed in the colours of love for the Lord. The master has bestowed grace, Beckons me to shut my eyes and contemplate. And comprehend this indication.1 Sahjo bai ki bani, p. 9 The master is pleased He has dispelled all doubts of the mind. Every pore of mine is suffused with love, Such that the whole body inundated with it.2

Sahjo bai ki bani, p. 9 Where a tiny ant cannot climb, Even a speck of the mustard seed cannot find any space. In that very place, says Sahjo, The master has made my establishment/settlement.3 Sahjo bai ki bani, p. 9

Master Charandas Revealed the Essence

O Devotee! The whole world is immersed/absorbed, In the company/entanglements of the mind and illusions. The minds of everyone in this world, are entirely dyed in illusion. Donning various guises the fools are immersed in the drama of ignorance. Applying the perfume of desires, they dance to the tune of hopes Perform yoga and yearn for the eight supernatural powers, for fame and acclaim. For control of reign and worldly pleasures, get their bodies cleaved at holy places. Many surround themselves by fire on four sides under the scorching heat of the sun. Yet several are in worship, hanging themselves upside down, Still many keep running to the sixty-eight pilgrimages, And have forgotten the path of true Knowledge. My master Charandas, has unveiled the true essence and delivered me from all this pageantry, I bow my head to him says Sahjo, and dedicate myself to him repeatedly.4 Sahjo bai ki bani, p. 53 Page 103

Preserve the Words of the Master within Your Heart

Embrace the teachings of the master within the heart, A devotee truly treasures the words of the master. Yama is plundering the three realms ruthlessly, There is no liberation without the Words of the Master. There is no liberation without the teachings of the master. The entire mankind is in a deep slumber of attachments/illusion, Without the teachings of the master, which cannot be awakened. The ones who have assimilated the teachings of the master, The fallacious mind is left behind and one attains the Supreme status. The teachings of the master bestow the radiance of love/ignite True Love, The teachings of the master unite one with the Lord. The teachings of the master destroy the misguided mind/ego, The Words of the master grant the Eternal State, What is left in the Vedas and the Puranas ???? Solely tread the path of the masters teachings.5 Sahjo bai ki bani, p. 7

Salutations, O Master In thy Refuge

I repeatedly offer salutations to you O Master! For taking me in thy refuge.

On contemplating upon you all doubts and fears are dispelled, And victory over the five (vices) is attained. All sorrows and miseries are wiped out by your Name, And also the onerous burden of the karmic load. The fate of a being is ameliorated, both in this world and the next, And at your lotus-feet one acquires true knowledge, On coming in contact with the philosophers stone, iron turns to gold, Similarly by touching your feet, one is completely reformed. The drop of water in the oyster turns into a pearl, Then it adorns the crown of kings. Similarly, the fallacious mind gets effaced on attaining enlightenment And then there did not remain any misery of births and deaths And all miseries of birth and death are eradicated There remained neither any birth nor any death The master says that by following his instructions, One becomes immortal on reaching the Eternal state. I found the perfect master in Guru Charandas, Now I do not have to bear the joys and sorrows of this world. Eradicating all trials and tribulations, says Sahjo, Remain in a state of perpetual happiness and bliss.6 Sahjo bai ki bani, p. 48 Page 104

The Four types of Masters

The masters are of four types, each one with his own qualities. The master is the philosophers stone, the lamp, sandalwood and the wasp.7 Sahjo bai ki bani, p. 2 The philosophers stone on coming in contact with the lowly iron, Transforms it into gold, irrespective of the quality of the iron. Transforms it into gold without seeing its faults. The sandalwood tree transmits its fragrance to the palash tree growing besides it, Thus the disciple-like palash also imbibes its fragrant attributes, The disciple insect-like comes to the lamp (of refuge), And gets transformed into a wasp who is now no longer laid back. And has undergone reform from the previous form Just as a diffused lamp gets lighted by contact with a lit lamp The master bestows the light of his radiance, Illuminating the chamber of the heart within.8 Sahjo bai ki bani, p. 2

Firmly Embrace the Teachings of the Master

Firmly embrace the teachings of the master within, Always remain in the will of the master Do not perform any task against the command of the master, Even if there is a loss in it, then also let it be so Even if you perceive a loss, despite that let it be so

Staying in his will removes all obstacles, The one who stays in the will of the master is a true disciple Staying in the will of the master augments/strengthens/enhances/increases devotion, Abiding by his will ferries one across this ocean of existence The will of the master reigns supreme, The one who stands fast in his will is dear to the Lord The one who resides in his will is a true sage indeed, And he becomes entitled to Eternal Bliss The one who disobeys the will of the master, Repeatedly suffers miseries of (being in) the womb Master Charandas stays insistent to remain in the will of the master, Worthless are all deeds performed outside the will of the master The obedient disciple is surely blessed, says Sahjo For them all the worldly pleasures remain insipid.9 Sahjo bai ki bani, p. 6 Page 105 Tread with firmness on the path of the mater; quit wavering from it Just like a warrior, says Sahjo, who does not retrace his steps But moves ahead with a firm faith.10 Sahjo bai ki bani, p. 4

All Spiritual Attainments are Possible only on the Path of the Master
With love dedicate yourself wholly on the path of the master, Do not waste time in any other futile endeavour Only on the Path of the Master is any achievement possible, None should tread on any other path Having come on this path pursue none other Prevailing on the path of the master, faith is realized, The one who walks on this path is indeed a true knight Only a brave warrior treads on the path of the master, This path is not for the one with an indolent disposition On the path of the master, there can be no fraudulence, On this path deceptions and all fears disappear On the path one acquires salvation and enlightenment, On the path of the master one is spared from the worldly snares Treading on this path the misery of duality is abolished, On the path of the master one attains immense bliss Says Charandas; this path is not easy to endure, Only in the company of the master, does this path become accessible Only the true walk on the path of the master, Says Sahjo, and they unfold the secret Eternal.11 Sahjo bai ki bani, p. 4 Page 106

The Master is the Honour of the Disciple

The true honour of the disciple lies in his obedience to the master Even if the master reprimands/rebukes him numerous times

Do not leave his doorstep, says Sahjo, hold on to this principle with staunch firmness Absorb the vision of the master O Sahjo, and contemplate on his form Dedicate yourself in the service of the master; relinquish the pride of clan The master is the benefactor of all, you, a wretched miserly pauper You do not comprehend the grandeur of the master And remain entangled in the web of attachments You are not cognizant of the glory of the master and are entangled in the web of attachments Do not hide anything from the master; do not lie to him Whether good or bad, true or false, reveal all to the master The master protects you, and destroys all the sorrows He knows all what is within your mind, says Sahjo, Why do you conceal anything from him, O foolish being!12 Sahjo bai ki bani, p. 8 Sahjobai imparts to the disciple very beautiful and subtle advice regarding spirituality. The true honour-respect of a disciple lies in abiding by the will of the Guru. The Guru can even admonish the disciple. Whatever the Guru does has the benefit of the disciple hidden behind it. Even in a dream one should not think about abandoning the Satgurus refuge. One should not allow the pride of religion, caste, creed, clan to obstruct one from following the Satgurus will. The ignorant being entrapped in the web of attachments and affections is unable to comprehend the mystery behind the Satgurus actions. He needs to keep the deceit and trickery of the mind aside and act upon the Satgurus instructions. The disciple is a pauper; the Satguru is the benefactor. Whatever the disciple acquires is by following the Satgurus instructions with love and devotion. The disciple should not hide anything from the Satguru. If he makes a mistake, he should openly admit it to the Satguru. The Satguru is omniscient. When the disciple reveals the state of his mind to the Satguru then the Satguru like a doctor prescribes the medicine for that sorrow and also bestows his grace and mercy on him. Page 107

The Words of the Master-Our support

The teachings of the master form our sole firm support I do not know of any other religion; (I) only worship the One Lord Without the master one cannot transcend this ocean of existence, No matter how many methods we try No matter however many means we employ Despite visiting pilgrimages, observing penances, And even becoming a scholar studying scriptures Without the master the lamp of knowledge is not lit, And the darkness of ignorance is not dispelled The world is entangled/engrossed in vanity, lust, anger, and greed Master Charandas mercifully bestowed the secret chant/of the Name of the Lord Radiance manifested within, says Sahjo, and all ignorance was dispelled.13 Sahjo bai ki bani, p. 48

Our Master - The Perfect Benefactor

Our master is the supreme benevolent benefactor Our master is the perfect benefactor Granting the boon of fearlessness to the humble/lowly/destitute He ferries them across the ocean of existence He severed the bondages of the numerous births, and liberated us from yamas captivity Transformed a pauper into a king by bestowing, the untold wealth of the Name of the Lord Bestows the blessing of knowledge and devotion, the means to unite with the Lord The mind, body and speech all grant happiness; the heart and intellect are suffused with radiance All miseries are eradicated and the sins destroyed, and the mind acquires bliss on contemplation Whether virtuous or a sinner, whoever approaches him, all are perceived with equanimity Wholly detached from the world, his blissful form of the Lord bestows beatitude. Charandas is Sahjos master; she bows down to him repeatedly.14 Sahjo bai ki bani, p. 49 Page 108

Blessed is the Mother Who Gave Birth to Such Saints

Blessed is the mother who gave birth to such saints The Bhargava clan was devoid of devotion he came to redeem them For the cause of spiritual guidance, He adorned the form of this body liberating many beings The helmsman/captain of the ship in this ocean of existence, He ferries across all those who come in his refuge The embodied form of salvation itself, Vanquishing the king-like mind, burns away all desires He eliminates the tough weed of greed from the field of devotion The sun of pure spiritual knowledge has risen, The teachings spread like its rays in all directions In all the four directions there appeared effulgence, And all the men and the women were astounded Love overflowing from the eyes, His eyes overflowing with love And tranquillity residing within the heart Glorifying the master, Sahjo says, that from head to toe He is the embodiment of piety, contentment and compassion.15 Sahjo bai ki bani, p. 49

The Lord has Come in the Human Form

Blessed is the earth and the country today, O friend! Blessed is the village of Dehra in Mewad, Where the Lord has come in the human form Blessed is the auspicious Tuesday of the third lunar day In the month of September Blessed is the Bhargava clan in which the auspicious child has arrived The men and women have become delighted on his arrival Blessed are his mother Kunji and his father Murlidhar

The reward for their previous good deeds was the birth of their all-knowing son The destroyer of delusion and doubts, strengthening devotion And accomplishes the path of God-realization And transcends all from the ocean of existence The bestower of all boons, all-potential (almighty) And the destroyer of all miseries, the absolver of all sins For innumerable years may you be and have a long life O Master Sukhdev, my liberator Sahjo says this is my invocation, felicitations to all Who have obtained the blessed vision of the Master.16 Sahjo bai ki bani, p. 50 Page 109

O friend, Today the Creator has Taken Birth

O friend, today the Creator (of all the pageants) has taken birth Darkness shall be dispelled devotion will take root, Darkness shall be dispelled devotion will blossom, Men and women shall be ferried across Envisioning him generates bliss, And on remembering him all sins are destroyed Listening to his discourses drives away all doubts, Spreading the light of knowledge Many beings attain their destination, And are freed from the cycle of transmigration Even dreadful tortures like burning in fire, Meted out by yama are completely abolished (remain of no consequence) One is transformed into a yogi, lover, and attaining knowledge One acquires enlightenment and merges with the Lord Sahjobai sings the praises of master Charandas Who manifested himself for spiritual upliftment.17 Sahjo bai ki bani, p. 50

O friend, the Bestower of Happiness is Born Today

O Friend! Today the bestower of happiness has taken birth He has appeared in the Bhargava clan, There are celebrations of joy and felicitations everywhere In the month of August/September, the third day of the lunar month On a Tuesday at seven in the morning, in the year seventeen sixty, That was the auspicious moment when he arrived Amidst the celebrations and I also sing his glory The mother and the father gaze upon the countenance of the child Not knowing his true identity, that the Lord has come in the human form Not knowing the true identity as to who has come in /adorned this human form Not knowing the true identity as to the divine being having come in this human form Along with he will set a precedent for the continuation of the path of the masters The sun of spiritual devotion has arisen The Lord himself has adorned the body of the saint

I am firm in my belief of this fact Master Sukhdev has conferred the name Charandas the Benefactor Wholly, with her mind and body, Sahjobai dedicates herself And bows down repeatedly to her Master.18 Sahjo bai ki bani, p. 50-51 Page 110

The incarnation of the Perfect Master

O Friend! Today there is joy and celebrations all around The Satguru has incarnated in the human form All are singing his praises together Let us get together and sing his praises His extraordinary pageant is beyond description, I have no words to describe it The sound of many musical instruments is resounding everywhere Listening to them, my heart has become ecstatic Blessed are the month of August, and the third day of the lunar month Blessed is the day when he appeared Felicitations and indeed blessed is Kunji to have Charandas as her son In this age of strife, he propounded devotion to the Lord and has helped mankind With the grace of Shri Sukhdev, so extols Sahjobai.19 Sahjo bai ki bani, p. 51

Without a Master
On meeting the perfect master, says Sahjo, One receives the boon of salvation and the eternal abode The ties of the family bind all, whether humans, animals or birds The followers of the perfect master are liberated, But the ones without a true master remain ensnared Again and again one encounters ones relations and the kindred In the unending cycle of the eight-four It is only the master, says Sahjo, Holding onto our arms, who extracts us from here (the cycle of transmigration) In all the births, the Lord is present, At all times he is existent within all But without the master, says Sahjo, One finds absolutely no respite.20 Sahjo bai ki bani, p. 10

Without the Master, There is no Enlightenment

Without the master, the lamp of knowledge is not lit, And the darkness of ignorance cannot be dispelled The whole world is entangled in lust, anger, pride and greed Master Charandas in his benevolence, bestowed unto me the secret chant Page 111 The heart was suffused with effulgence, says Sahjo,

And banished was all ignorance.21 Sahjo bai ki bani, p. 48

Disobeying the Masters Orders/Tenets/Precepts

They do not pay heed to the tenets laid down by the master Despite all make him an object of their censure, The ones who accuse the master, remain miserable in this world And even after death they do not find salvation.22 Sahjo bai ki bani, p. 6

The Plight of the Masters Slanderer

Do not even lay your eyes on them, And do not talk, discuss or hold any conversations with them The one who favours their company, Also turns vain, thankless and slanderous I unfold the condition and the mien of the one who slanders the master And explain this to my own self/mind They are never freed from the cycle of the eighty-four And perpetually entangled in the web of kal, they are ruthlessly plundered by yama Again and again they have to undergo the torment of births, In the fire of the womb they endure immense suffering Just as a leaf caught in a swirl in the whirlwind, Like that they wander about in births like living ghosts and spectres Their mind is dirty and the body always listless And around their necks hangs the noose of vanity and deceptions One should stay far away from them, says Sahjo, Whose names I am even ashamed to take.25 Sahjo bai ki bani, p. 6 All whatever is undertaken, is only in accordance with the pleasures of the mind, All deeds contrary to the tenets of the masters path Page 112 Does not comprehend the teachings of the master And treads on the path that is opposite.26 Sahjo bai ki bani, p. 6

Devoid of Devotion, Indulgent in Pleasures and Preaching About Knowledge

One who has turned away from the Lord, preaches about (ultimate) knowledge Neither has he any command over the five senses/vices nor any control over his mind He considers his wife and children to be his whole and sole/Master and Lord His body and mind are wholly engrossed in worldly pleasures Does not hold any distinction between sins and virtues He regards virtues and sins as false notions He is interested in other women and wealth An atheist and does not practice devotion Accepts the use of deceit, force, falsehood and fraud as a means to further his ends Considers holy men/the men of God and the saints to be swindlers/charlatans

And construes devotion to the Lord as a base measure And construes devotion to the Lord as worthless Such sinners have lost all sense And burn in the fires of desires, lust and anger Submerged in the waves of greed Even in their dreams they are not aware of forgiveness and piety They have violent tendencies, causing great distress I do not even look at their faces, says Sahjobai Never associate with them, says Sahjobai.27 Sahjo bai ki bani, p. 7 Page 113

The Sixteen Days of the Lunar Month

Sahjobai has highlighted many spiritual aspects, making the sixteen days of the lunar month as a base. Out of these new moon, day four, day five, day six, day seven, day eight, day nine, day eleven and day thirteen have been explained in the chapters The reality of this body and world and Spiritual practice. I pay obeisance to you, O Master Sukhdev ji; I dedicate my life to you The sixteen days of the lunar month I talk about now, please impart their knowledge to me At the feet of my master Charandas, my attention remains focussed everyday About knowledge, devotion and the divine union, I now express via these specific/particular days.1 Sahjo bai ki bani, p. 41 Mavas (New Moon) If you retain the two words, Death and The Lord in your hearts Then Dharamrai will neither enquire, Nor scrutinize your karmic account He will not ask for your Karmic account, Not even take you a hostage to Yamas abode Indeed blind is the one who forgets, Such pure Name of the Lord Even the analysis of the four Vedas, Falls short of describing the glory of the Naam Unable to convey the glory of the Naam This opportunity is fleeting past, Says Sahjo, meditate with absolute dedication.2 Sahjo bai ki bani, p. 41 Padiva (Day One) Fleeting, like a bubble is this body Like a bubble, this body is also transient To unite with the Beloved make a firm resolve Do not squander away your time in slumber Waste not your time in sleeping

The human birth is not obtained again and again When you come across a lover of the Lord, With his help Search for Him within The ones who live without remembering the Lord Their lives, says Sahjo are no better than mere dust You will attain true happiness Only when you remember the Creator.3 Sahjo bai ki bani, p. 41 Page 114 Duj (Day Two) Amidst duality, one is engrossed in all the worldly pursuits Family ties cause immense misery, then how can one be at peace? How shall one obtain harmony, without the company of the saints? The colours of the world are temporary, while the dye of the master is fast The ones who are dyed are freed from birth and death, says Sahjo, and envision the Lord The miseries of transmigration are vanquished and one attains the Eternal Abode.4 Sahjo bai ki bani, p. 41 Teej (Day Three) On the third day of the lunar month, Sahjo instructs: Craving for a paltry measure of happiness a being gets entrapped, Covetous and in greed one falls just as drawn by honey a fly is ensnared Just as a fly in honey gets submerged and then drowns, In the same way, a being stays drowned in ties of the family and all that is owned Obtaining the precious human birth, O Sahjo, one has squandered it away. Bound by Yamas minions and dragged to his abode, One is cast back into the miseries of transmigration.5 Sahjo bai ki bani, p. 42 Chauth (Day Four) Darkness intense, extreme and frightening Is spread in all four directions The foolish ones are asleep, in illusion and ignorance Delusive and oblivious, they do not know the truth In this wilderness, they wander about in His search, Not knowing that the Lord resides within Just as, in the henna leaves colour is concealed And there lies fire in the wood Page 115 Search within your body says Sahjo, why do you remain so sad?*5 Sahjo bai ki bani, p. 42

Panche (Day Five) Gain control over the five senses; (firmly) resolve to win over the mind Sit absolutely still and immerse yourself in the Unstruck Sound, Then you will attain the state of Eternal bliss Perform such a deed that you get immersed in the Divine Melody Persistently in the meditative posture when you sit focussed with sheer restraint The mind, thought, intellect and the ego, then together they are brought in focus When the minds is subjugated says Sahjo, then the attention gets focussed.7 Sahjo bai ki bani, p. 42 Chhatth (Day Six) Leaving behind the six lotuses, take refuge in the seventh (beyond) After envisioning the six lotuses, take refuge in the seventh (beyond) When you invert your focus, then you sprint ahead When you race up ahead, seeing the radiant/dazzling light There is flash without lightning, and pearls brought forth without oysters Pure souls dwell in these higher realms and there is divine resonance (Oam) everywhere Charandas says this to Sahjo; here the consciousness merges with the Lord.8 Sahjo bai ki bani, p. 42-43 Saate (Day Seven) Keep the company solely of the truth and deliver only the true Knowledge Always speak the truth alone, and only upon the truth you should contemplate Meditate upon the truth and rising above all boundaries arrive at the limitless Leaving behind the three states* attain the pure transcendental consciousness The Formless, Non-Attributive One is there, Immutable and Supremely Conscious Neither night nor day occur there, says Sahjo, nor sunlight or any shade.9 (*The three states of a being-gross, subtle and causal) Sahjo bai ki bani, p. 43 Aathey (Day Eight) The ignorant one is neither aware of the eight-fold path, Nor knows the secrets of the ten practices and restraints Does not understand the influence of the twenty-four functions, Then how does one rid of any reproach? When he has not won over the five vices, Then how does one become free of any censure? And then he always remains, In the constant company of the twenty-five traits He is always afflicted by duality And revolves in the wheel of eighty-four

Charandas says, O Sahjo, search within for own self.10 Sahjo bai ki bani, p. 43 Naumi (Day Nine) Forsaking slander and violence, turn your back towards ignorance Page 116 Still the mind and focus your attention above the nose and between the eyes Above the base of the nose, this is where you will envision all The five elements will be manifest along with many miracles You shall behold the three gods, the eight supernatural powers and Indra, the king of gods Charandas says, O Sahjo! There exist myriad treasures beyond compare.11 Sahjo bai ki bani, p. 43 Dusmi (Day Ten) In all the ten directions the Lord is pervasive and in Him exist all the forms Like bubbles amidst the ocean, the Lord is diffused in the entire creation The Lord is existent all through the universe; He has neither a beginning nor an end The Lord is existent all through the universe yet/and He cannot be fathomed This truth is so profound that the Vedas have also termed Him Indescribable Charandas advises Sahjo to acquire knowledge from the master The perception then becomes infinite once this cognizance is obtained.12 Sahjo bai ki bani, p. 44 In all the ten directions the Lord is pervasive and in Him exist all the forms- The Lord pervades in all ten directions. He pervades/exists in every little being and in every leaf. All forms are present in the Lord and the Lord is present in all forms/The Lord prevails in all forms and all forms are present in him. Just like a bubble rising in the sea, the entire Universe is contained in the sea-like Lord. The Lord is incomprehensible, prebound, unfathomable and the ultimate reality. The Vedas have also said Not this-Not this in his praise/The Vedas have praised him saying Not this-Not this. It is impossible to gauge him/know his depth/fathom him and to describe him. A question arises in the mind that how can a weak/feeble/helpless, ignorant and lowly being unite with the omnipotent and omniscient Lord. Charandas advises Sahjo to acquire knowledge from the master- The knowledge and the path of uniting with the Lord is got from the Satguru. What knowledge does the Satguru impart? The perception then becomes infinite once this cognizance is obtained- Turning the disciples attention inward the Satguru teaches him the method of attaining divine/supernatural vision. When the disciple is successful in opening the Shivnetra (third eye) in the manner explained by the Satguru, then he can envision the Lord. In a very beautiful manner Sahjobai has revealed this important secret/mystery of spirituality that the Lord resides within. Union with him is possible by focussing the attention within. The method of focussing the attention within/inwards is got from the Satguru/The Satguru teaches the way of focussing the attention within. Through/By this method the eye of the soul is opened, by which one can envision the Lord. Experiencing the Lord does not take place at the sensual level

but at the spiritual level and this experience takes place when through/by the Lords devotion the surat (faculty to ear) and the nirat (faculty to see) are awakened. Sahjobai explains this in detail in day eleven Ekadashi (Day Eleven) If you wish to attain salvation, abandon all propensities for this world Forsaking conflict/contention and desires, reside within the self Withdrawing senses from the nine apertures, focus on the Tenth Door When the mind becomes still, the consciousness merges with the Divine Light and the Sound In profound contemplation, the soul merges with its destination, the Lord Birth and death are vanquished, O Sahjo, neither is one created nor destroyed.13 Sahjo bai ki bani, p. 44 Page 117 Dwadasi (Day Twelve) Eradicate all assertions as me and mine are the root cause of all miseries Happiness lies in liberation from all attachments, jealousy, and covetousness Freedom from all resentments will lead to happiness, so proclaims Charandas Relinquish all evils and ignorance, in that lies true benefit Lust, anger, vanity and greed, burn them all with the fire of knowledge Then you shall become pure, O Sahjo, and enjoy ultimate bliss.14 Sahjo bai ki bani, p. 44 Eradicate all assertions as me and mine are the root cause of all miseries- The being desirous of spirituality must firstly renounce the ignorance of believing that any worldly object belongs to him or should belong to him because this is the true cause of all unhappiness. The more the individual tries to control/rule the world, that much more the world, that much more the world takes control over him. Until now, neither could anyone make this world his own, nor can they make it ever. The small seed of desire to possess worldly things and objects grows into a big Banyan tree of sorrows. Desire gives birth to action and action to struggle. There is worry in this struggle. If a desire remains unfulfilled then the being dies unhappy and fulfilled desires produce various other desires and bind one in several types of strifes and quarrels. Happiness lies in liberation from all attachments, jealousy, and covetousness- True happiness lies in getting liberated from raag or attachments and the impact of duality or hatred or jealousy. Till the being is in the duality of yours-mine, ours-others, friend-foe, he can never even dream about true happiness. Relinquish all evils and ignorance, in that lies true benefit- The topic of renouncing tamo (base) quality has been discussed earlier. The sacrificing of forbidden food, laziness, sleep, negligence and vices/passions are included in it. Lust, anger, vanity and greed, burn them all with the fire of knowledge- The seeker of pure spirituality needs to burn the vices/passions, liquor etc. intoxicants in the fire of the practice of Nam or Lords devotion. Then you shall become pure, O Sahjo, and enjoy ultimate bliss- In the present condition the being is an embodiment of sorrow. When he becomes completely pure after renouncing vices/passions through the Lords devotion he then merges with the blissful Lord and becomes the form of bliss.

Teras (Day Thirteen) On the Thirteenth lunar day of the month, Sahjobai writes: A marvel in itself, it is transient and evanescent, It is utterly deceptive and illusionary, the body In front of your very eyes they have all departed, Whether the body is of a king or it is that of a pauper Neither the prince nor a pauper, none can live forever From here they all depart, but from there (they) do not return again Despite this, they claim ownership and get attached To their properties wealth and children Sahjo laughs at them with derision, These ignorant fools consumed by illusion.15 Sahjo bai ki bani, p. 44 Chaudus (Day Fourteen) Endured tremendous sufferings in the cycle of eighty-four, At the hands of Yama, repeatedly took immense beatings Lost in illusion, wandering about in the three realms, Page 118 Still did not concede defeat Not conceding defeat despite all, And did not desire for salvation Acquiring the diamond-like human birth Squandering it, reduced its worth to dust The foolish being simply does not understand, Despite explaining again and again Charandas says, O Sahjo, even then He just does not remember the Lord.16 Sahjo bai ki bani, p. 45 Puno (Full Moon) The full moon day conveys that On acquiring a Perfect Master all doubts come to an end From the sleep state when one becomes consciousness, He perceives the Eternal Abode Acquiring cognizance one perceives the true residence From whence one came that is realized, being awake from the deep slumber Considering the world to be real forgets his true identity Charandas tells Sahjo; contemplate on the lotus-feet of the master The darkness of ignorance shall be dispelled And the knowledge of radiance shall proliferate.17 Sahjo bai ki bani,p. 45

The full moon day conveys that, On acquiring a Perfect Master all doubts come to an end- if the being wandering in eighty-four since time immemorial, attains the company and refuge of a perfect Master through the Lords grace, then his condition is reversed/changes.

Page 119 The sixteen days have all come to an end, Sahjo has described them in detail With the grace of master Charandas, all ignorance has been dispelled.19 Sahjo bai ki bani, p. 45

Page 120

Teachings and Advice

O Devotee! In this Ocean of existence, Kal Keeps us engaged
Beware O Being! In this ocean of existence, Kal toys with us with a widespread web of colours (vices) With the aid of myriad hues, he lays in wait for a strike at all beings A child or an aged all are caught, irrespective of the time whether day or night Prowling about with the queen of death alongside, adopting various measures Despite the great, influential and proud men, even them he does not spare The sun and the moon also tremble in fear and also all the gods in the heavens All the beings also shudder; only the enlightened/mystics know the secret They do not identify themselves with the body, and know the soul to be the true self Charandas tells O Sahjo, they never face any adversity.1 Sahjo bai ki bani, p. 55

Remembering the Name of the Lord, Ferry Across

Remembering the Name of the Lord, O Being! Ferry across, The ocean of existence has very strong currents Board the ship of virtues and righteousness and tread on it with cautious steps With diligent/painstaking effort, befriend the mind, O Friend! Walk on the path leading towards the Lord Do not load the ship with the burden of sins, Or else it will not be able to sail forth Lust and anger will come to plunder, be cautious and take care The mountainous ego will obstruct your path, And a tornado of hopes and desires will come your way Where the five crocodile-like vices cause harm, Perceive with the strength of enlightened vision and continue on your path Contemplate on the Name of the Lord within your heart, And with the grace of the master you shall reach the shore When your boat ferries across, all the troubles of births and deaths will be averted Attaining bliss in the fourth stage, in this world, you will not return again Master Charandas has cautions her says Sahjo, ponder on this thought with prudence.2 Sahjo bai ki bani, p. 55-56

Page 121

The One Who Meditates Diligently

The one who meditates upon the Name of the Lord remaining awake, The one who meditates remaining awake, Himself attains salvation and also redeems others His attention is always focussed on the Lords devotion, And does not serve anyone else besides the Lotus-Feet of the Lord He does not adopt any other religion, And is beyond any desires and aspirations

He is free from the clutches of Kal/death and all miseries, And the binds of transmigration are all severed He is spared from the torment of the cycle of transmigration, Neither does he take birth again nor does he die He attains a high stature in the world, Even kings and emperors bow down to him in awe The one who contemplates on the Lord, He is freed from this human birth and attains salvation He is freed from limitations of the body and attains salvation The one who considers all worldly pleasures as false He obtains refuge with complete dedication in the feet of the master The one who follows this with staunch belief is truly valiant Such a valiant one is entitled to eternal bliss So Sahjo takes shelter of her Master Charandas The one who considers worldly pleasures as false And takes complete refuge at the Masters feet Such a valiant one is entitled to eternal bliss So Sahjo takes shelter of her Master Charandas.3 Sahjo bai ki bani, p. 56

O Mind! Immerse Yourself in Singing Praises of the Lord

O Mind! Immerse yourself in singing praises of the Lord Besides the Lord if you praise another, it is disrespect to your master Brahma has extolled His virtues in the Vedas, and god Shankar does so blowing his trumpet/clarion Sheshnag, the god of snakes, persistently with his thousand tongues, Sings glories of the Lord day and night, not paying heed to any time Narad muni glorifies Him with his bugle and sage Vyasa in his compositions Gods Ganapati and Sharda exalt Him in their songs and also do the celestial musicians Singing His glory and eulogizing Him with true devotion, pleases the Lord Sahjobai aspires to sing praises of the Lord, just like Charandas and his master Sukhdev.4 Sahjo bai ki bani, p. 59 Page 122

Besides the Lord You Have no Benefactor

In this world, besides the Lord, none other is your benefactor Realize this that at the time of death no one takes hold of your hand Realize that no one extends a helping hand at the time of death None can free you from the clutches of yama and none will remain your companion Even the women sobbing and wailing, do so for their selfish end Wife and sons do not belong to you; neither do brothers or any friends All stoke the fire of the funeral pyre; the blind/ignorant one does not understand this The castles that you built and the wealth that you so arduously amassed; all get left behind They all remain standing here, your horses, camels, elephants, and the servants You endured many hardships to accomplish all other tasks, besides the simran of the Lord When surrounded by minions of death, says Sahjo, you wept and wailed in repentance.5

Sahjo bai ki bani, p. 51-52

Meditate on the Name of the Lord This Opportunity is Fleeting Past

In the end when Yama comes calling/ Yama summons nobody can come to your rescue Thus Charandas tells Sahjobai Take the refuge of truth Meditate on the Name of the Lord this opportunity is fleeting past Firmly reflect upon this thought in your mind that the days gone by shall never come back again Do not consider the play of this world to be real; do not be lost in its delusion O foolish being! No one belongs to anyone, needlessly/unnecessarily you have gotten attached In the end when the god of death comes a calling, none shall come to your rescue Charandas advises Sahjo bai, take refuge in the company of the saints Charandas advises Sahjo bai, take refuge in the truth.6 Sahjo bai ki bani, p. 54