Spiritual Connection Wisdom in Shintoism Lessons from the ...

Spiritual Connection Wisdom in Shintoism

Lessons from the Departed The Divine as Our Foundation

Religion Unites, Never Divides

Positivity and Enlightenment

VOL. 31ISSUE 1 2020

A Journal Promoting World Peace and Unity through Self-Realisation and Knowledge

WWW.NIRANKARI.ORG

Faith Resilience&During COVID-19

Universal Target is a spiritual journal promoting unity in diversity and peaceful co-existence. It is founded on the belief that all human beings share a common source and spiritual heritage, irrespective of apparent differences of culture and world traditions. The journal draws upon the shared and accumulated wisdom of our common heritage, to encourage harmony through self-realisation. Universal Target endorses the maxim of His Holiness Nirankari Baba, ‘Know One, Believe in One, Become One’.

The views expressed in articles and poems are those of the authors and not necessarily those of the SNM. © All rights are vested in the publishers, and no part may be copied or reproduced without prior consent.

[email protected]

EditorsHarbans Singh, Dr DK Mehta and Dr Bobby Sura

Subscriptions & DistributionDr Pavan Chera

International ContactRaul Kamal

DesignSuman Chadda,Mansha Chowdhry, Shobhit Ahden, Kamaldip Bains and Kamaljit Bains

PublisherSant Nirankari Mission UK, Centre for Oneness Great Western Street, Potters Lane, Wednesbury West Midlands WS10 0ASUK

3 Faith & Resilience Dr Bobby Sura

6 A Mind Imbued With Nirankar HH Mata Sudiksha Ji

10 Spiritual Connections HH Mata Savinder Hardev Ji

14 The Divine as Our Foundation HH Baba Hardev Singh Ji

18 Resort to Simran Restore Calmness HH Mata Sudiksha Ji

55 Avtar Bani

55 Hardev Bani

POEMS22 The Breath of Gyan Arman Mussafir

47 When the Beloved Beckons Serena Nagha

51 Start from Yourself Astha Sethi

ARTICLES19 Lessons from the Departed Akankshah Mehla

23 Wisdom In Shintoism Dr DK Mehta

27 Positivity and Enlightenment Dr Tina Mohindra

31 Seeking God Sincerely Helen Richards

35 Be a Helper Arti Nehru

37 The Living Master Joginder Singh

40 The Year 2020 Munminder S Gill

43 The Great Sayings and Knowledge of God Dave Dhanoa

48 Mind Occupied Soul Kiran Pandey

52 Religion Unites, Never Divides SP Dalal

VOL. 31ISSUE 1 2020

Dr Bobby Sura

It’s difficult not to become anxious in the face of the COVID-19 pandemic. In fact, a degree of concern is absolutely necessary for us to take the precautions to protect ourselves, those we love, and those who live in our neighbourhood. However, we all know that becoming over-anxious can quickly become counter-productive. This is where faith comes in. Faith calls for accept-ance and trust in God, where God represents order even behind what appears to be chaotic. Faith helps us to take stock and ground ourselves. It allows us to find stoic resilience, so that we may come through challenges unscathed, with our mental health intact and our relationships sustained. At this time of fear and global unease, spirituality is a huge resource that we need to use for ourselves and share openly with others.

This is especially so in an unparalleled period of uncertainty. No-one knows when things will improve. The institutions that we usually rely upon are at full stretch; they are trying to keep things

32

WWW.NIRANKARI.ORG

Faith Resilience&During COVID-19

Universal Target is a spiritual journal promoting unity in diversity and peaceful co-existence. It is founded on the belief that all human beings share a common source and spiritual heritage, irrespective of apparent differences of culture and world traditions. The journal draws upon the shared and accumulated wisdom of our common heritage, to encourage harmony through self-realisation. Universal Target endorses the maxim of His Holiness Nirankari Baba, ‘Know One, Believe in One, Become One’.

The views expressed in articles and poems are those of the authors and not necessarily those of the SNM. © All rights are vested in the publishers, and no part may be copied or reproduced without prior consent.

[email protected]

EditorsHarbans Singh, Dr DK Mehta and Dr Bobby Sura

Subscriptions & DistributionDr Pavan Chera

International ContactRaul Kamal

DesignSuman Chadda,Mansha Chowdhry, Shobhit Ahden, Kamaldip Bains and Kamaljit Bains

PublisherSant Nirankari Mission UK, Centre for Oneness Great Western Street, Potters Lane, Wednesbury West Midlands WS10 0ASUK

3 Faith & Resilience Dr Bobby Sura

6 A Mind Imbued With Nirankar HH Mata Sudiksha Ji

10 Spiritual Connections HH Mata Savinder Hardev Ji

14 The Divine as Our Foundation HH Baba Hardev Singh Ji

18 Resort to Simran Restore Calmness HH Mata Sudiksha Ji

55 Avtar Bani

55 Hardev Bani

POEMS22 The Breath of Gyan Arman Mussafir

47 When the Beloved Beckons Serena Nagha

51 Start from Yourself Astha Sethi

ARTICLES19 Lessons from the Departed Akankshah Mehla

23 Wisdom In Shintoism Dr DK Mehta

27 Positivity and Enlightenment Dr Tina Mohindra

31 Seeking God Sincerely Helen Richards

35 Be a Helper Arti Nehru

37 The Living Master Joginder Singh

40 The Year 2020 Munminder S Gill

43 The Great Sayings and Knowledge of God Dave Dhanoa

48 Mind Occupied Soul Kiran Pandey

52 Religion Unites, Never Divides SP Dalal

VOL. 31ISSUE 1 2020

Dr Bobby Sura

It’s difficult not to become anxious in the face of the COVID-19 pandemic. In fact, a degree of concern is absolutely necessary for us to take the precautions to protect ourselves, those we love, and those who live in our neighbourhood. However, we all know that becoming over-anxious can quickly become counter-productive. This is where faith comes in. Faith calls for accept-ance and trust in God, where God represents order even behind what appears to be chaotic. Faith helps us to take stock and ground ourselves. It allows us to find stoic resilience, so that we may come through challenges unscathed, with our mental health intact and our relationships sustained. At this time of fear and global unease, spirituality is a huge resource that we need to use for ourselves and share openly with others.

This is especially so in an unparalleled period of uncertainty. No-one knows when things will improve. The institutions that we usually rely upon are at full stretch; they are trying to keep things

32

together. Congregations and spiritual gatherings across religious traditions the world over have been put on hold, such that many are left with-out their usual focus of comfort and hope due to social distancing rules. Many are separated from elderly relatives, who may be managing sickness at home. Some of us know people fighting for their lives in hospitals and there are growing numbers of deaths. Others have friends and relatives working on the front line, making huge sacrifices to benefit those in need. Like all of us, essential, key workers have also lost usual patterns and routines. Parents with children are having to become teachers, filling the gap while schools are closed. Academic ambitions have been curtailed. Some have lost their livelihoods whereas others, despite having so much on their minds, may still be engaged in their day jobs, though remotely. Almost every domain of life is in flux. It seems as if the very foundations of civilization are in free-fall or at least very unstable.

But we must find a way through. For, with resilience we can and will survive. We need to find ways to rise to this challenge, with poise and dignity. We need to consider how we may even flourish and grow through this difficult period. After all, people of faith maintain an optimistic attitude which grows in positivity, even when circumstances appear bleak and gloomy. It has often been the case that in moments of great pressure, where endurance is pushed to the limit, we learn just how strong we are, and can be. It all depends on our outlook, and how we use the resources already present around and within us.

For the spiritually enlightened, our most robust and enduring support is our faith. The need of the hour is to redouble our awareness of the unmoving foundation of all existence – Nirankar, the Formless and Creative Expanse. The Formless is the bedrock of our lives and is always our central focus – now more than ever. Nirankar never leaves us. It is the eternal force that binds the fabric of the entire universe together, perpetually surrounding us and powering our existence within the very cells and atoms of our being. Nothing moves and no leaf stirsoutside of the awareness of God. Having set in motion the design and sustenance of billions of galaxies, Nirankar bears witness to life – whether animate or inanimate, subtle or gross, visible or microscopic. All existence is governed by Divine Law.

Gyan (the Gnosis or Knowledge of the All-Pervading) shows us clearly that all things visible and subject to sensory perception will fade away eventually. All created things are subject to decay, death and destruction. Yet within all things, is an eternal spark of existence, which we refer to as Atman, or Spirit. All matter moves within this Spirit, which is just another reference for Nirankar. But Nirankar is equipoised and still. All things come and go, take birth and then die. But Nirankar is beyond the rise and fall of creation. To have realised Nirankar, and to live in awareness of it, is the supreme purpose of a human being. Those who have fulfilled this purpose, experience a deep sense of peace even when there is disarray all around.

Although we may not understand

the tragic circumstances that we find ourselves in, we should never lose trust in the wisdom of God. In this period of COVID-19, whilst human beings have stopped the Earth has literally been given space to breathe. Where economic giants of the world have been unable to agree on a united strategy to reverse climate change, Coronavirus has forced upon us a global experiment in environ-mental revival. As cars, trains and planes have come to a standstill, we’re hearing birds again and the air feels fresher and cleaner. Objectively speaking, satellite images from the European Space Agency - ESA are showing drastic differences between air pollution before and after the COVID-19 outbreak.

So, let’s consider the possibility that the months ahead will be transformative. This is perhaps Nirankar’s plan. The changes we are seeing stand to benefit not just our generation but the generations yet to come. We are in the midst of a paradigm shift, where the human race is learning the difference between what is important, and what is not. In this time of panic buying, we have been reminded that if we take more, someone else will have less. Our moral consciousness is being galvanised. We are spending more time in Simran, extending our Seva in new and wonderful ways as voluntary responders or community champions who service the needs of the most vulnerable around us. In the absence of Satsang gatherings, we are valuing just how much this form of collective worship adds to our lives.

How we look at life is entirely up to us. We can treat the cards nature has dealt us either as a curse or a

blessing. We can fret and feel agitated or become quieter and more still. We can regret what is not possible or embrace what we have. We can struggle in our boredom during our time in isolation or find new and exciting ways of being. We will undoubtedly miss Satsang but would do well to embrace this opportunity to forge a closer, personal connection with God. This was always the reason for collective worship. We can teach our children the power of Simran and make our homes into the temples the Satguru always wanted to see. We can choose to be frustrated by the restrictions of going outside, or experience what it is like when we go ‘inside’ – through spiritual contemplation with God.

Perhaps this is the moment, whereby human beings as a collective will look more deeply at their existence. This could be the time people learn to appreciate, show gratitude and truly rejoice at the gift of life. All of these possi-bilities can be realised, if humanity nurtures the right mindset. We can all come through this if we keep together even though we are apart. The Coronavirus pandemic may just be the moment where we learn to truly become lighthouses for others. For it is when times feel dark, we have more need for light.


4 5

together. Congregations and spiritual gatherings across religious traditions the world over have been put on hold, such that many are left with-out their usual focus of comfort and hope due to social distancing rules. Many are separated from elderly relatives, who may be managing sickness at home. Some of us know people fighting for their lives in hospitals and there are growing numbers of deaths. Others have friends and relatives working on the front line, making huge sacrifices to benefit those in need. Like all of us, essential, key workers have also lost usual patterns and routines. Parents with children are having to become teachers, filling the gap while schools are closed. Academic ambitions have been curtailed. Some have lost their livelihoods whereas others, despite having so much on their minds, may still be engaged in their day jobs, though remotely. Almost every domain of life is in flux. It seems as if the very foundations of civilization are in free-fall or at least very unstable.

But we must find a way through. For, with resilience we can and will survive. We need to find ways to rise to this challenge, with poise and dignity. We need to consider how we may even flourish and grow through this difficult period. After all, people of faith maintain an optimistic attitude which grows in positivity, even when circumstances appear bleak and gloomy. It has often been the case that in moments of great pressure, where endurance is pushed to the limit, we learn just how strong we are, and can be. It all depends on our outlook, and how we use the resources already present around and within us.

For the spiritually enlightened, our most robust and enduring support is our faith. The need of the hour is to redouble our awareness of the unmoving foundation of all existence – Nirankar, the Formless and Creative Expanse. The Formless is the bedrock of our lives and is always our central focus – now more than ever. Nirankar never leaves us. It is the eternal force that binds the fabric of the entire universe together, perpetually surrounding us and powering our existence within the very cells and atoms of our being. Nothing moves and no leaf stirsoutside of the awareness of God. Having set in motion the design and sustenance of billions of galaxies, Nirankar bears witness to life – whether animate or inanimate, subtle or gross, visible or microscopic. All existence is governed by Divine Law.

Gyan (the Gnosis or Knowledge of the All-Pervading) shows us clearly that all things visible and subject to sensory perception will fade away eventually. All created things are subject to decay, death and destruction. Yet within all things, is an eternal spark of existence, which we refer to as Atman, or Spirit. All matter moves within this Spirit, which is just another reference for Nirankar. But Nirankar is equipoised and still. All things come and go, take birth and then die. But Nirankar is beyond the rise and fall of creation. To have realised Nirankar, and to live in awareness of it, is the supreme purpose of a human being. Those who have fulfilled this purpose, experience a deep sense of peace even when there is disarray all around.

Although we may not understand

the tragic circumstances that we find ourselves in, we should never lose trust in the wisdom of God. In this period of COVID-19, whilst human beings have stopped the Earth has literally been given space to breathe. Where economic giants of the world have been unable to agree on a united strategy to reverse climate change, Coronavirus has forced upon us a global experiment in environ-mental revival. As cars, trains and planes have come to a standstill, we’re hearing birds again and the air feels fresher and cleaner. Objectively speaking, satellite images from the European Space Agency - ESA are showing drastic differences between air pollution before and after the COVID-19 outbreak.

So, let’s consider the possibility that the months ahead will be transformative. This is perhaps Nirankar’s plan. The changes we are seeing stand to benefit not just our generation but the generations yet to come. We are in the midst of a paradigm shift, where the human race is learning the difference between what is important, and what is not. In this time of panic buying, we have been reminded that if we take more, someone else will have less. Our moral consciousness is being galvanised. We are spending more time in Simran, extending our Seva in new and wonderful ways as voluntary responders or community champions who service the needs of the most vulnerable around us. In the absence of Satsang gatherings, we are valuing just how much this form of collective worship adds to our lives.

How we look at life is entirely up to us. We can treat the cards nature has dealt us either as a curse or a

blessing. We can fret and feel agitated or become quieter and more still. We can regret what is not possible or embrace what we have. We can struggle in our boredom during our time in isolation or find new and exciting ways of being. We will undoubtedly miss Satsang but would do well to embrace this opportunity to forge a closer, personal connection with God. This was always the reason for collective worship. We can teach our children the power of Simran and make our homes into the temples the Satguru always wanted to see. We can choose to be frustrated by the restrictions of going outside, or experience what it is like when we go ‘inside’ – through spiritual contemplation with God.

Perhaps this is the moment, whereby human beings as a collective will look more deeply at their existence. This could be the time people learn to appreciate, show gratitude and truly rejoice at the gift of life. All of these possi-bilities can be realised, if humanity nurtures the right mindset. We can all come through this if we keep together even though we are apart. The Coronavirus pandemic may just be the moment where we learn to truly become lighthouses for others. For it is when times feel dark, we have more need for light.


4 5

Timeless Teaching : Her Holiness Satguru Mata Sudiksha JiTranslation Rendered by Dr DK Mehta, Argenton-les-Vallées, France

with Nirankar

A mind

When we come into the Sangat, wherever it may be, our intention is always to strengthen our devotional fervour and our connection with the Almighty Nirankar in our lives. By giving prominence to selfless service, both mental and monetary, we honour all that we see in the world as a reflection of God. By concentrating on Simran, the remembrance of God, we not only cleanse our minds and have our trespasses pardoned, but we also make sure that the gift of Brahm Gyan (the Knowledge of God), without which our lives are ever incomplete, remains firmly intact.

Whatever we do in life, we are to ensure that it is not beneficial for us alone, but for society at large. We are never to harm anyone. On the contrary, we must be instrumental in wiping away the tears of others, never conducive to shedding their tears. We are to be large-heart-ed human beings with every saintly trait, which can mentally prepare us for every eventuality in life. So much so that even if someone speaks ill of us - i.e. says something that offends us - we are to forgive him, never reacting tit for tat. After all, we are only human when all our hu-man values are intact, our mental balance, safe and sound, our character, ideal, our conduct , pristine, and our life, both practical and hu-mane. Such betterment in life only comes when every single priceless and invaluable breath that the Lord bestows upon us, is used to improve our lives. We are to live our lives not just for ourselves, but others as well.

Saints in the Sangat demonstrate their God-inspired mind through their contribu-tions, be they in the form of poetry, speeches or songs. They show us that the omnipresent Lord Almighty, who can be known while we live our lives, is our real status. Such a status, our true recognition - the soul, part of the Over-soul, Nirankar -, becomes valuable here and even hereafter.

The Hardev Bani reminds us that the Lord Almighty we are introduced to through the gift of Brahm Gyan, must dwell in our minds. By replacing all our negative attributes with Gyan, we can sufficiently cleanse the mind for it to be-come the repository of goodness. Such a mind is beneficial for one and all, for it makes our life smooth and comfortable.

The mind in which Nirankar resides,is one that will surely attain its goal

The Hardev Bani also tells us about the plight of the mind that fails to dwell upon the Truth and Nirankar.

The mind, bent on the material worldshall certainly be bruised and broken!

imbued

6 7

Timeless Teaching : Her Holiness Satguru Mata Sudiksha JiTranslation Rendered by Dr DK Mehta, Argenton-les-Vallées, France

with Nirankar

A mind

When we come into the Sangat, wherever it may be, our intention is always to strengthen our devotional fervour and our connection with the Almighty Nirankar in our lives. By giving prominence to selfless service, both mental and monetary, we honour all that we see in the world as a reflection of God. By concentrating on Simran, the remembrance of God, we not only cleanse our minds and have our trespasses pardoned, but we also make sure that the gift of Brahm Gyan (the Knowledge of God), without which our lives are ever incomplete, remains firmly intact.

Whatever we do in life, we are to ensure that it is not beneficial for us alone, but for society at large. We are never to harm anyone. On the contrary, we must be instrumental in wiping away the tears of others, never conducive to shedding their tears. We are to be large-heart-ed human beings with every saintly trait, which can mentally prepare us for every eventuality in life. So much so that even if someone speaks ill of us - i.e. says something that offends us - we are to forgive him, never reacting tit for tat. After all, we are only human when all our hu-man values are intact, our mental balance, safe and sound, our character, ideal, our conduct , pristine, and our life, both practical and hu-mane. Such betterment in life only comes when every single priceless and invaluable breath that the Lord bestows upon us, is used to improve our lives. We are to live our lives not just for ourselves, but others as well.

Saints in the Sangat demonstrate their God-inspired mind through their contribu-tions, be they in the form of poetry, speeches or songs. They show us that the omnipresent Lord Almighty, who can be known while we live our lives, is our real status. Such a status, our true recognition - the soul, part of the Over-soul, Nirankar -, becomes valuable here and even hereafter.

The Hardev Bani reminds us that the Lord Almighty we are introduced to through the gift of Brahm Gyan, must dwell in our minds. By replacing all our negative attributes with Gyan, we can sufficiently cleanse the mind for it to be-come the repository of goodness. Such a mind is beneficial for one and all, for it makes our life smooth and comfortable.

The mind in which Nirankar resides,is one that will surely attain its goal

The Hardev Bani also tells us about the plight of the mind that fails to dwell upon the Truth and Nirankar.

The mind, bent on the material worldshall certainly be bruised and broken!

imbued

6 7

There is but one mind, but what we harbour in it, depends on us. While the God-orientated mind makes us stable and happy, the world-ori-entated mind contrarily makes us unstable and far from being happy. The former by nature brings peace, joy and elation. The latter, which by nature is never still, brings us anxiety, worry and volatility; it makes us falter, stumble and fall. Indeed, we are to live in this very world for our sustenance, but we are not to allow this world to colour us with its frail hues. For failure to side with stability - the Almighty Nirankar - will see to it that we continue to fall into the material mire.

What we need to rely upon is that which is ever still, stable and unfaltering - i.e. Nirankar. Such stability, which is omnipresent and omnipotent, makes us stable, and frees us from the ups and downs of life. We manage to live in the world, but at the same time conveniently rise above it. It is akin to the household carpet under foot. However thick, colourful and comfortable it may be, as long as it is under foot, it gives us no bother. The moment we begin to wear it on our heads, or put it to use that it is not intended for, it makes us uncomfortable.

Similarly, if Nirankar dwells firmly in our mind, we shall be joyous beyond measure. If, however, we allow the world - i.e. education, vocation and family responsibilities - to rule us, to the exclusion of Nirankar, our joy and happiness will never stay. Hence, the balance of the material with the spiritual is of the utmost importance. For the spirit, the very basis of our being, when properly combined with the material, renders our life ideal.

We can see this though the metaphor of a boat in water. As long as it is water-born, it can reach its destination.

The vessel that stays in the watermanages to reach its destination

The moment it is grounded - i.e. when its medium of water is no longer there - there is no way it can reach its destination. The medium of human life is Nirankar, without which man can never attain his goal.

As for us, we know full well, be it through our blessing, faith or devotional fervour, that our salvation will definitely take place. With the aide of Brahm Gyan and its assimilation into the mind, we can not only lead a life of meaning here, but we can also reach the other shore with certainty. At times, the boat may be turbulent, fighting storms and tempests. It may even cause pain and suffering. But as long as it is in the water, it can move towards its destination. To combat the elements, we adjust the sales, batten the hatches and do whatever is necessary for the boat to sale on.

When water leaks into the boatit is a sign of impending danger

When the water leaks into the boat - i.e. when the influences of the material world take over - then it is certain that the boat will capsize. Rather than being firm, strong in the conviction that the Lord Almighty is always with us, we become weak, allowing the world and its vicissi-tudes to take over. Our arrogance and demean-ing nature, seeking pleasure from the demise of others, will see to our own demise.

If you long for your boatto reach the other shore

Indeed, if we want our life to get ashore, what is the solution? The solution is nothing new. It is the same solution that has been offered since time immemorial. Saints and seers have been offer-ing it for ages. It is both the recognition and the assimilation of Nirankar into our mind. So much so, that our devotion only begins when we allow Nirankar to colour our mind.

Though we are to live in the world,the world shouldn't be in the mind

We are not to become aloof, turning away from the world. We have to live in the world, accepting our family responsibilities, but at the same time being mindful of our link with the Divine or the other shore. If we see some dirty and unsightly ar-eas, we are not to become filthy ourselves, but to remove and cleanse the said dirt for all asunder. We are to be like the lotus flower. Although very much entrenched in the earth, we must stand out, spreading our fragrance for all to savour. If our inspiration and guidance falls on deaf ears, we are still to stand our ground, never conceding to the negative hues of others.

Hardev says - only such a one,fulfills his purpose in the world

No matter what happens, we are to remain connected to Nirankar. Just like the lotus flower that has its very existence in unsightly water, and yet stands out as a picture of perfection; and just like the vessel coursing through choppy waters reaches the shore, we too are to live in the pres-ence of the Divine ‘24/7’. We may fall ill, and seek the help of a doctor. But even if the doctor’s medicine does not work, we are not to curse the Almighty God. For those seeking a male child may well get disappointed and blame Nirankar. But even there, we are to accept the will of God, who is always there for our benevolence.

This is the concept of Sat-Vachan, the une-quivocal acceptance of the Divine, without any complaints, moans and groans. Such a life, filled with Nirankar and the wishes and prayers of fel-low-saints, is truly congratulatory. It strengthens our devotional fervour, and keeps us connected with Nirankar.


8 9

There is but one mind, but what we harbour in it, depends on us. While the God-orientated mind makes us stable and happy, the world-ori-entated mind contrarily makes us unstable and far from being happy. The former by nature brings peace, joy and elation. The latter, which by nature is never still, brings us anxiety, worry and volatility; it makes us falter, stumble and fall. Indeed, we are to live in this very world for our sustenance, but we are not to allow this world to colour us with its frail hues. For failure to side with stability - the Almighty Nirankar - will see to it that we continue to fall into the material mire.

What we need to rely upon is that which is ever still, stable and unfaltering - i.e. Nirankar. Such stability, which is omnipresent and omnipotent, makes us stable, and frees us from the ups and downs of life. We manage to live in the world, but at the same time conveniently rise above it. It is akin to the household carpet under foot. However thick, colourful and comfortable it may be, as long as it is under foot, it gives us no bother. The moment we begin to wear it on our heads, or put it to use that it is not intended for, it makes us uncomfortable.

Similarly, if Nirankar dwells firmly in our mind, we shall be joyous beyond measure. If, however, we allow the world - i.e. education, vocation and family responsibilities - to rule us, to the exclusion of Nirankar, our joy and happiness will never stay. Hence, the balance of the material with the spiritual is of the utmost importance. For the spirit, the very basis of our being, when properly combined with the material, renders our life ideal.

We can see this though the metaphor of a boat in water. As long as it is water-born, it can reach its destination.

The vessel that stays in the watermanages to reach its destination

The moment it is grounded - i.e. when its medium of water is no longer there - there is no way it can reach its destination. The medium of human life is Nirankar, without which man can never attain his goal.

As for us, we know full well, be it through our blessing, faith or devotional fervour, that our salvation will definitely take place. With the aide of Brahm Gyan and its assimilation into the mind, we can not only lead a life of meaning here, but we can also reach the other shore with certainty. At times, the boat may be turbulent, fighting storms and tempests. It may even cause pain and suffering. But as long as it is in the water, it can move towards its destination. To combat the elements, we adjust the sales, batten the hatches and do whatever is necessary for the boat to sale on.

When water leaks into the boatit is a sign of impending danger

When the water leaks into the boat - i.e. when the influences of the material world take over - then it is certain that the boat will capsize. Rather than being firm, strong in the conviction that the Lord Almighty is always with us, we become weak, allowing the world and its vicissi-tudes to take over. Our arrogance and demean-ing nature, seeking pleasure from the demise of others, will see to our own demise.

If you long for your boatto reach the other shore

Indeed, if we want our life to get ashore, what is the solution? The solution is nothing new. It is the same solution that has been offered since time immemorial. Saints and seers have been offer-ing it for ages. It is both the recognition and the assimilation of Nirankar into our mind. So much so, that our devotion only begins when we allow Nirankar to colour our mind.

Though we are to live in the world,the world shouldn't be in the mind

We are not to become aloof, turning away from the world. We have to live in the world, accepting our family responsibilities, but at the same time being mindful of our link with the Divine or the other shore. If we see some dirty and unsightly ar-eas, we are not to become filthy ourselves, but to remove and cleanse the said dirt for all asunder. We are to be like the lotus flower. Although very much entrenched in the earth, we must stand out, spreading our fragrance for all to savour. If our inspiration and guidance falls on deaf ears, we are still to stand our ground, never conceding to the negative hues of others.

Hardev says - only such a one,fulfills his purpose in the world

No matter what happens, we are to remain connected to Nirankar. Just like the lotus flower that has its very existence in unsightly water, and yet stands out as a picture of perfection; and just like the vessel coursing through choppy waters reaches the shore, we too are to live in the pres-ence of the Divine ‘24/7’. We may fall ill, and seek the help of a doctor. But even if the doctor’s medicine does not work, we are not to curse the Almighty God. For those seeking a male child may well get disappointed and blame Nirankar. But even there, we are to accept the will of God, who is always there for our benevolence.

This is the concept of Sat-Vachan, the une-quivocal acceptance of the Divine, without any complaints, moans and groans. Such a life, filled with Nirankar and the wishes and prayers of fel-low-saints, is truly congratulatory. It strengthens our devotional fervour, and keeps us connected with Nirankar.


8 9

Timeless Teaching : Her Holiness Mata Savinder Hardev JiA commentary on discourses by Dr Bobby Sura, Solihull, UK

There is no love on Earth, quite as extraordinary as a Mother’s love. This love nurtures, guides and strengthens us. It provides shelter and warmth, acceptance and belonging. Even in the darkest of times, this love - maternal love - carries the promise of lighting up our path and bringing us home.

Satguru Mata Savinder Hardev Ji or Pujya Mata Ji, as she was affectionately called, was anembodiment of such love and devotion. She laughed and cried with us, at once bringing ineffable joy to our hearts. She also embraced us with compassion and care, in moments of need.

Her playful demeanor was complimented by periods of quietness, symbolizing the need to be fully present in this world, but also aloft the comings and goings of temporal existence. Although she is not physically with us today her legacy remains and will be spoken of for generations to come.

At a gathering in Delhi on July 24th 2016, Satguru Mataji addressed a large gathering of devotees and seekers of Truth. In her usual, inimitable manner, she offered her blessing within a few short minutes. Speaking of her childhood, Mataji spoke of lessons at school, in which woodcutters would fell trees and chop them into logs, before tying them together and rolling them into a river for transportation. The logs floated in the water, as they moved on their journey from one place to another1.

Listening to her speak, it reminded me of His Holiness Babaji some years before. Babaji had explained that huge trees are impossible to lift or carry, but when floating in water even a gentle push of the hand can make them change their directional flow. Babaji ex-plained that the logs, previously massive, became weightless in water. Just so, he explained, the arrogant human heart, heavy in ego and pride, resists being moved towards love and humility.

But when submerged in the formless presence of God, the same heart becomes so light that it may float. Only then can it move effortlessly, in response to the guidance it is given.

Mataji touched on this, by saying, “…by chance, if the logs [being transported in the water] drifted away, woodcut-ters standing on the banks of the river would reach out with long sticks, nudging them back on track again”. Mata ji used the phrase, “the logs then returned to flowing in the proper direction”2.

Reflecting on Mataji’s words, it made me think how often in the course of human life, we easily lose direction. We may have a purpose or goal, but succumb to distractions, falter in our focus, or get waylaid by misunderstandings. In so doing, we may find ourselves moving further away from where we intended to be.

If we are fortunate, someone who loves us may indeed reach out to pull us back on track. A gentle reminder is needed, just to bring awareness to the fact that we are drifting away and need to retrace our steps.

Mataji went on in the discourse, to touch on these very points. She explained, “…Baba Ji directed us on a journey of love, connecting us with God through Seva, Satsang and Simran”3. She went on, “Now it is our duty to unite as a family and connect fellow devotees and others in the world with God”4.

At once Mataji was helping us to understand that first and foremost is our personal relationship with God - if we committed and became resolute in this relationship, only then could we have a guiding influence for others. It reminded me of the idea that an enlightened

Baba Ji directed us on a journey of love,

connecting us with God through Seva,

Satsang and Simran

Spiritual Connections


10 11

Timeless Teaching : Her Holiness Mata Savinder Hardev JiA commentary on discourses by Dr Bobby Sura, Solihull, UK

There is no love on Earth, quite as extraordinary as a Mother’s love. This love nurtures, guides and strengthens us. It provides shelter and warmth, acceptance and belonging. Even in the darkest of times, this love - maternal love - carries the promise of lighting up our path and bringing us home.

Satguru Mata Savinder Hardev Ji or Pujya Mata Ji, as she was affectionately called, was anembodiment of such love and devotion. She laughed and cried with us, at once bringing ineffable joy to our hearts. She also embraced us with compassion and care, in moments of need.

Her playful demeanor was complimented by periods of quietness, symbolizing the need to be fully present in this world, but also aloft the comings and goings of temporal existence. Although she is not physically with us today her legacy remains and will be spoken of for generations to come.

At a gathering in Delhi on July 24th 2016, Satguru Mataji addressed a large gathering of devotees and seekers of Truth. In her usual, inimitable manner, she offered her blessing within a few short minutes. Speaking of her childhood, Mataji spoke of lessons at school, in which woodcutters would fell trees and chop them into logs, before tying them together and rolling them into a river for transportation. The logs floated in the water, as they moved on their journey from one place to another1.

Listening to her speak, it reminded me of His Holiness Babaji some years before. Babaji had explained that huge trees are impossible to lift or carry, but when floating in water even a gentle push of the hand can make them change their directional flow. Babaji ex-plained that the logs, previously massive, became weightless in water. Just so, he explained, the arrogant human heart, heavy in ego and pride, resists being moved towards love and humility.

But when submerged in the formless presence of God, the same heart becomes so light that it may float. Only then can it move effortlessly, in response to the guidance it is given.

Mataji touched on this, by saying, “…by chance, if the logs [being transported in the water] drifted away, woodcut-ters standing on the banks of the river would reach out with long sticks, nudging them back on track again”. Mata ji used the phrase, “the logs then returned to flowing in the proper direction”2.

Reflecting on Mataji’s words, it made me think how often in the course of human life, we easily lose direction. We may have a purpose or goal, but succumb to distractions, falter in our focus, or get waylaid by misunderstandings. In so doing, we may find ourselves moving further away from where we intended to be.

If we are fortunate, someone who loves us may indeed reach out to pull us back on track. A gentle reminder is needed, just to bring awareness to the fact that we are drifting away and need to retrace our steps.

Mataji went on in the discourse, to touch on these very points. She explained, “…Baba Ji directed us on a journey of love, connecting us with God through Seva, Satsang and Simran”3. She went on, “Now it is our duty to unite as a family and connect fellow devotees and others in the world with God”4.

At once Mataji was helping us to understand that first and foremost is our personal relationship with God - if we committed and became resolute in this relationship, only then could we have a guiding influence for others. It reminded me of the idea that an enlightened

Baba Ji directed us on a journey of love,

connecting us with God through Seva,

Satsang and Simran

Spiritual Connections


10 11

soul is at once rooted in this world (material) and also in the other world (formless, Nirankar) – s/he remains here, so that others may use him/her as a bridge, to cross. But, if we ourselves lose connection or direction, how can we be helpful to others?

Mataji went onto say, “And we have to do this without any fear or anxiety”5. Of course, people of faith are often slandered, ridiculed or even persecuted for their beliefs. But Mataji’s invocation is one of courage. She said, “Only those are fearful, who are doing something wrong”6.

I have often heard in Satsang, that we seek mentorship for everyday things - whether it is acquiring a language, or learning to drive, we have to approach someone adept in these skills, so that they may help us develop them. For one who experiences God, and lives with God, there is every need to share this association with others - to share the peace, joy and contentment that such a connection brings. People may reject this, but I have learned that a joyous and peaceful

life is hugely influential in a world burdened by prejudice, division and hurt. People at large need what the enlightened souls have to share and it is only right to let others know of its availability.

And then, Mataji touched on the essential feature in the life of a devo-tee, “We have to connect people with the Mission through love”7. Truly, if love is lost, all is lost. Love is the beginning, middle and end – the alpha and omega. For God is Love. The degree to which we love tells so much about us - it is the litmus test for how much we live with God and how much we have seen of God. Too often, powerful civilizations have sought to convert people to Religion by the sword. Mataji, and Babaji before her, always spoke of converting hearts, not people. As they would often say, “If you cease to love, you cease to live”.

What most endears me to Mataji’s discourse on this day in the Summer of 2016, is her invocation to take care of one another, in the deepest possible sense. She said of connecting people to the Mission,

“…and not only the people in general…it is our sincere duty to approach with the same love even those devotees who have somehow become a little distant from the Mission”8.

It is troubling to consider that faith traditions the world over distinguish between believers and so called ‘non-believers’. In Islam, the word Kafir is used pejoratively; in the Sikh tradition, Saqat; in Christianity, Heretic and the list sadly goes on. It strikes me that the first sign of poverty of faith lies in belittling others or considering others to be less worthy or special than yourself. There is subtle arrogance in such labelling, borne of fear rather than love.

Mataji concluded her blessing with these words, “listen to their problems and make complete efforts to bring them back to the fold of the Mission, so that they may feel connected once more”9. Here she is not speaking of the world at large, but those affiliated with the Mission. It is a reiteration of the hopes of Babaji, who repeatedly spoke of the need to gather together

all those who for some reason have stepped away. Babaji asked that we make a mental note of who we do not see any longer in Satsang and visit them with love and mentorship.

I often feel Satguru is our spiritual parent, devotees are children and Satsang is our spiritual home or family. If we do fall out with one another, or there is some hurt and misunderstanding that is creating distances, it is incumbent upon those devoted to Satguru and Nirankar to remedy these issues and bring people together again. I am reminded of the words of Baba Avtar Singh Ji, that any devotee who behaves in such a manner as to hurt the heart of another (i.e. push another away) forfeits their own salvation!

Let us pray that we may adopt the guidance that Mataji has given - to remain connected and work diligently to connect or reconnect others. Let us express the Mission through love and acceptance, never through fear and rejection.

1. Bachpan mein hum 'water transport' ke baare mein aksar school mein padte the ki ped kaat ke, unke logs ko ikattha karke nadi mein baha dete the, aur sab ek direction mein behte rehte the.

2. Aur by chance koi idhar-udhar ho jaaye toh, nadi ki taraf khade hote the log, aur vo ek danda leke unko seedha karke, usi direction mein do-bara se theek karke baha dete the.

3. Sadh Sangat ji, Baba Ji ne toh humko Preet Pyaar waali direction di, Sewa Simran Satsang diya aur itne Pyar se Nirankar ke saath joda.

4. Aur hamaara farz banta hai, hum

mil-jul ke, ek Parivar ki tarah aur aage Mahapurusho ko, duniya waalo ko, iss Nirankar ke saath jodein.

5. Aur bina ghabraaye jodein… 6. Kyonki ghabrata toh vo hai jo koi

galat kaam karta hai. 7. Humne toh sabko iss Mission ke

saath, Preet Pyar se jodna hai.8. Balki yahi nahi, jo kahin

Mahapurush thoda sa peeche hat gaye hain, hamara farz banta hai, unko Pyar se milein

9. …Unki problem poochein kya hua hai, aur unko bhi dobara, poori koshish karke iss Mission ke saath waapas laake jodein.

References: These are the Roman English texts for Mata Ji’s teachings, as referred to in the short article above. They will benefit those who know the Hindi Language and wish to cross-reference the elaborations given, against Mata Ji’s own spoken words.


12 13

soul is at once rooted in this world (material) and also in the other world (formless, Nirankar) – s/he remains here, so that others may use him/her as a bridge, to cross. But, if we ourselves lose connection or direction, how can we be helpful to others?

Mataji went onto say, “And we have to do this without any fear or anxiety”5. Of course, people of faith are often slandered, ridiculed or even persecuted for their beliefs. But Mataji’s invocation is one of courage. She said, “Only those are fearful, who are doing something wrong”6.

I have often heard in Satsang, that we seek mentorship for everyday things - whether it is acquiring a language, or learning to drive, we have to approach someone adept in these skills, so that they may help us develop them. For one who experiences God, and lives with God, there is every need to share this association with others - to share the peace, joy and contentment that such a connection brings. People may reject this, but I have learned that a joyous and peaceful

life is hugely influential in a world burdened by prejudice, division and hurt. People at large need what the enlightened souls have to share and it is only right to let others know of its availability.

And then, Mataji touched on the essential feature in the life of a devo-tee, “We have to connect people with the Mission through love”7. Truly, if love is lost, all is lost. Love is the beginning, middle and end – the alpha and omega. For God is Love. The degree to which we love tells so much about us - it is the litmus test for how much we live with God and how much we have seen of God. Too often, powerful civilizations have sought to convert people to Religion by the sword. Mataji, and Babaji before her, always spoke of converting hearts, not people. As they would often say, “If you cease to love, you cease to live”.

What most endears me to Mataji’s discourse on this day in the Summer of 2016, is her invocation to take care of one another, in the deepest possible sense. She said of connecting people to the Mission,

“…and not only the people in general…it is our sincere duty to approach with the same love even those devotees who have somehow become a little distant from the Mission”8.

It is troubling to consider that faith traditions the world over distinguish between believers and so called ‘non-believers’. In Islam, the word Kafir is used pejoratively; in the Sikh tradition, Saqat; in Christianity, Heretic and the list sadly goes on. It strikes me that the first sign of poverty of faith lies in belittling others or considering others to be less worthy or special than yourself. There is subtle arrogance in such labelling, borne of fear rather than love.

Mataji concluded her blessing with these words, “listen to their problems and make complete efforts to bring them back to the fold of the Mission, so that they may feel connected once more”9. Here she is not speaking of the world at large, but those affiliated with the Mission. It is a reiteration of the hopes of Babaji, who repeatedly spoke of the need to gather together

all those who for some reason have stepped away. Babaji asked that we make a mental note of who we do not see any longer in Satsang and visit them with love and mentorship.

I often feel Satguru is our spiritual parent, devotees are children and Satsang is our spiritual home or family. If we do fall out with one another, or there is some hurt and misunderstanding that is creating distances, it is incumbent upon those devoted to Satguru and Nirankar to remedy these issues and bring people together again. I am reminded of the words of Baba Avtar Singh Ji, that any devotee who behaves in such a manner as to hurt the heart of another (i.e. push another away) forfeits their own salvation!

Let us pray that we may adopt the guidance that Mataji has given - to remain connected and work diligently to connect or reconnect others. Let us express the Mission through love and acceptance, never through fear and rejection.

1. Bachpan mein hum 'water transport' ke baare mein aksar school mein padte the ki ped kaat ke, unke logs ko ikattha karke nadi mein baha dete the, aur sab ek direction mein behte rehte the.

2. Aur by chance koi idhar-udhar ho jaaye toh, nadi ki taraf khade hote the log, aur vo ek danda leke unko seedha karke, usi direction mein do-bara se theek karke baha dete the.

3. Sadh Sangat ji, Baba Ji ne toh humko Preet Pyaar waali direction di, Sewa Simran Satsang diya aur itne Pyar se Nirankar ke saath joda.

4. Aur hamaara farz banta hai, hum

mil-jul ke, ek Parivar ki tarah aur aage Mahapurusho ko, duniya waalo ko, iss Nirankar ke saath jodein.

5. Aur bina ghabraaye jodein… 6. Kyonki ghabrata toh vo hai jo koi

galat kaam karta hai. 7. Humne toh sabko iss Mission ke

saath, Preet Pyar se jodna hai.8. Balki yahi nahi, jo kahin

Mahapurush thoda sa peeche hat gaye hain, hamara farz banta hai, unko Pyar se milein

9. …Unki problem poochein kya hua hai, aur unko bhi dobara, poori koshish karke iss Mission ke saath waapas laake jodein.

References: These are the Roman English texts for Mata Ji’s teachings, as referred to in the short article above. They will benefit those who know the Hindi Language and wish to cross-reference the elaborations given, against Mata Ji’s own spoken words.


12 13

Timeless Teaching : His Holiness Baba Hardev Singh jiTranslation Rendered by Dr DK Mehta, Argenton-les-Vallées, France

The Divine As Our

The Foundation of Life

Saints always live their lives with the Almighty Nirankar as their basis and foundation. They forge permanent links with Him, knowing full well the consequences of a life that is to the contrary. It is akin to a fish whose very existence is linked to the water. Being away from it, for even a short while, is not without pain and suffering.

Saints are no different. They too live in, and are constantly aware of the omnipresence of Nirankar. Their separation from Him, they feel, spells certain death. Being dislodged from Him is tantamount to losing their mental balance. It adds up to an adverse life of ill-thoughts, harshness, narrow-mindedness, non-thankfulness, complaints, ego and arrogance. Such a life devoid of goodness even negates their very peace of mind.

It is for this reason that a saint ever remains linked to Nirankar, imbibing

his guiding presence with his every step and breath in life. Just as each and every single bead of the rosary the hand feels and the mind is conscious of, a saint is also fully aware of Nirankar with his every breath. After all, it is only the saints who give importance to devotion. The world does not. For them, the attachment to the Divine has no meaning. Contrarily, they attach meaning to material possessions, wealth, power, status and leadership.

Indeed, who then is left on the side of devotion? It is always the saints, who give the Divine the highest importance in life. It is for this reason that they are regarded as being essentially important. The worldly, who regard material possessions as their aim and goal, do not carry the same importance. For even if they pray and perform rituals, they only do so for the acquisition of material gain. It is never to forge links with the Divine.

For saints, the presence of Nirankar is first and foremost. Whether they have material possessions or are deprived of them, it makes no difference to their connection with the Divine. They remain neutral at every step and at every clime. No matter what happens, they never cease to give importance to the Divine. Not only do they belong to Him, but they also imbibe Him throughout their lives. Their plea is never to separate or be distant from Him. Their desire is to remain intact, never to go off the beaten track of devotion. For, to do so would result in a serious derailment. They keep their strength and faith; they never falter. In fact, however many ups and downs confront them, their strong faith never wanes. History bears witness to the saints’ positive plight. It is because they live by the truth till the very end of their lives that their status is of the highest prominence. In spite of the many adverse events that occur, dictating mentally negative responses, devout saints always remain strong. Hence, it is their words that we constantly hear and heed.

FoundationThe Importance of Nirankar

14 15

Timeless Teaching : His Holiness Baba Hardev Singh jiTranslation Rendered by Dr DK Mehta, Argenton-les-Vallées, France

The Divine As Our

The Foundation of Life

Saints always live their lives with the Almighty Nirankar as their basis and foundation. They forge permanent links with Him, knowing full well the consequences of a life that is to the contrary. It is akin to a fish whose very existence is linked to the water. Being away from it, for even a short while, is not without pain and suffering.

Saints are no different. They too live in, and are constantly aware of the omnipresence of Nirankar. Their separation from Him, they feel, spells certain death. Being dislodged from Him is tantamount to losing their mental balance. It adds up to an adverse life of ill-thoughts, harshness, narrow-mindedness, non-thankfulness, complaints, ego and arrogance. Such a life devoid of goodness even negates their very peace of mind.

It is for this reason that a saint ever remains linked to Nirankar, imbibing

his guiding presence with his every step and breath in life. Just as each and every single bead of the rosary the hand feels and the mind is conscious of, a saint is also fully aware of Nirankar with his every breath. After all, it is only the saints who give importance to devotion. The world does not. For them, the attachment to the Divine has no meaning. Contrarily, they attach meaning to material possessions, wealth, power, status and leadership.

Indeed, who then is left on the side of devotion? It is always the saints, who give the Divine the highest importance in life. It is for this reason that they are regarded as being essentially important. The worldly, who regard material possessions as their aim and goal, do not carry the same importance. For even if they pray and perform rituals, they only do so for the acquisition of material gain. It is never to forge links with the Divine.

For saints, the presence of Nirankar is first and foremost. Whether they have material possessions or are deprived of them, it makes no difference to their connection with the Divine. They remain neutral at every step and at every clime. No matter what happens, they never cease to give importance to the Divine. Not only do they belong to Him, but they also imbibe Him throughout their lives. Their plea is never to separate or be distant from Him. Their desire is to remain intact, never to go off the beaten track of devotion. For, to do so would result in a serious derailment. They keep their strength and faith; they never falter. In fact, however many ups and downs confront them, their strong faith never wanes. History bears witness to the saints’ positive plight. It is because they live by the truth till the very end of their lives that their status is of the highest prominence. In spite of the many adverse events that occur, dictating mentally negative responses, devout saints always remain strong. Hence, it is their words that we constantly hear and heed.

FoundationThe Importance of Nirankar

14 15

The Beloved

On the one side we have the likes of Saint Fareed, who, having realisedhimself, understood the Divine. On the other side, we have people who ritualistically followed Sharia law, without knowing the Divine. It is for this reason that the Sufi saints have uttered the following:

Let me do the Namaz of my Beloved,The talk about Sharia can come later

The saints wanted to leave aside Sharia law to concentrate solely on the Divine - the Beloved. For them, being consumed in the ritual was not important. What was important was the company of the Divine. Thus they relinquished Sharia law, worldly material possessions, moans and groans, and pain and suffering, to reach a state of innate nature - the highest status - in which neither pain nor pleasure made any difference.

They don’t accept any pain even when in pain

But in elation treat their status as sacred gold

Hence, their complete surrender and sacrifice to the Beloved, the imbibing of his love, and the submission of their mental prowess, all amount to a life of utter devotion. This is their prayer and supplication all the time. Not only do they focus on this devotion themselves, they urge others to do so as well. When it comes to choosing between material possessions and the Divine, they give importance to the latter. They know full well that material possessions have their place in society, but they never allow them to supersede the vital importance of the Beloved. The corporeal frame may well have its own place, but without the divine spark, what exactly is it worth?

The corporeal frame has its own place,

The divine spark, the soul, has its own!

Between the world and the Divine, it is always the Divine that is of importance. It is a force that is eternal, without which no salvation for the soul can take place. For the saints, it is the very source, out of which every soul emanates. In giving it utmost importance, they attach themselves to it. The world on the other hand, in placing their importance in material possessions that are here today and gone tomorrow, give rise to a society that is fickle, quarrelsome and unequal.

The two - the world and the Divine - are akin to a diamond and a shard of glass, which also attracts people with its sparkle, but when it comes to the value of the two, the diamond obviously stands out. Similarly, the world is no less attractive, but the value is always attached to the Divine. Hence, those who rise above the world to embrace the Divine, indeed carry the highest worth. They become important because of the importance they attach to the Divine in their lives.

The likes of Ravana, Hitler and Kansa who gave importance to material nature may well also be remembered, but they are not considered as important as the saints, who place the Divine in their hearts, live by Him, and lead a life that is unique and colourful. They consider themselves as nothing, the something that is all-important and vital they accept to be the Divine. In this nothingness, therefore, how can there be any ego or arrogance? Arrogance only comes when the ‘I, me and mine’ is placed first and foremost, and the Di-vine, second. Where there’s no ego and arrogance, there is humility, with the aid of which, the saint achieves the highest status in life.

Humility

Indeed, when you decimate your self - i.e. give up your ‘I’ness - you begin to possess the greatest of qualities, which render you more and more humble, very much like a fruit-bearing tree, the branches of which begin to bow as soon as the fruit emerges. This is quite the opposite for the world-orientated. As they acquire more and more assets and qualities, they become even more arrogant and egotistic. This is contrary to the natural process. The fruit-bearing branches always bow, and yet the world-orientated rise and stiffen even further. Rather than being humble, they become even more arrogant with the advent of a new job, position and status. They deliberately highlight the fact that they stand tall with their qualifications, qualities and achievements.

This is not the case with saints. The more respect and honour they acquire, the more they bow in humility. In spite of countless honours and praises, they

remain pious and humble. It is this vision or measure of importance - which is very much unlike that of the world-orientated - that helps saints stand aloof. For their every action and reaction, and even their life, all exist in the sight of the Divine.

In having surrendered to Him, and coloured by His hues, they rise above the world and its worldliness. They leave behind Sharia law in the pursuit of the Love Divine. In spite of being small in numbers, this is something they have ardently done and still do today. Hence, it is their importance that is of the highest status.

May Nirankar grant these saintly qualities of fortitude, power, state of equilibrium, strength, and unwavering spirit to one and all. May all be imbued with the colour of devotion and Divinity. After all, it is the Divine that is our basis and foundation.


16 17

The Beloved

On the one side we have the likes of Saint Fareed, who, having realisedhimself, understood the Divine. On the other side, we have people who ritualistically followed Sharia law, without knowing the Divine. It is for this reason that the Sufi saints have uttered the following:

Let me do the Namaz of my Beloved,The talk about Sharia can come later

The saints wanted to leave aside Sharia law to concentrate solely on the Divine - the Beloved. For them, being consumed in the ritual was not important. What was important was the company of the Divine. Thus they relinquished Sharia law, worldly material possessions, moans and groans, and pain and suffering, to reach a state of innate nature - the highest status - in which neither pain nor pleasure made any difference.

They don’t accept any pain even when in pain

But in elation treat their status as sacred gold

Hence, their complete surrender and sacrifice to the Beloved, the imbibing of his love, and the submission of their mental prowess, all amount to a life of utter devotion. This is their prayer and supplication all the time. Not only do they focus on this devotion themselves, they urge others to do so as well. When it comes to choosing between material possessions and the Divine, they give importance to the latter. They know full well that material possessions have their place in society, but they never allow them to supersede the vital importance of the Beloved. The corporeal frame may well have its own place, but without the divine spark, what exactly is it worth?

The corporeal frame has its own place,

The divine spark, the soul, has its own!

Between the world and the Divine, it is always the Divine that is of importance. It is a force that is eternal, without which no salvation for the soul can take place. For the saints, it is the very source, out of which every soul emanates. In giving it utmost importance, they attach themselves to it. The world on the other hand, in placing their importance in material possessions that are here today and gone tomorrow, give rise to a society that is fickle, quarrelsome and unequal.

The two - the world and the Divine - are akin to a diamond and a shard of glass, which also attracts people with its sparkle, but when it comes to the value of the two, the diamond obviously stands out. Similarly, the world is no less attractive, but the value is always attached to the Divine. Hence, those who rise above the world to embrace the Divine, indeed carry the highest worth. They become important because of the importance they attach to the Divine in their lives.

The likes of Ravana, Hitler and Kansa who gave importance to material nature may well also be remembered, but they are not considered as important as the saints, who place the Divine in their hearts, live by Him, and lead a life that is unique and colourful. They consider themselves as nothing, the something that is all-important and vital they accept to be the Divine. In this nothingness, therefore, how can there be any ego or arrogance? Arrogance only comes when the ‘I, me and mine’ is placed first and foremost, and the Di-vine, second. Where there’s no ego and arrogance, there is humility, with the aid of which, the saint achieves the highest status in life.

Humility

Indeed, when you decimate your self - i.e. give up your ‘I’ness - you begin to possess the greatest of qualities, which render you more and more humble, very much like a fruit-bearing tree, the branches of which begin to bow as soon as the fruit emerges. This is quite the opposite for the world-orientated. As they acquire more and more assets and qualities, they become even more arrogant and egotistic. This is contrary to the natural process. The fruit-bearing branches always bow, and yet the world-orientated rise and stiffen even further. Rather than being humble, they become even more arrogant with the advent of a new job, position and status. They deliberately highlight the fact that they stand tall with their qualifications, qualities and achievements.

This is not the case with saints. The more respect and honour they acquire, the more they bow in humility. In spite of countless honours and praises, they

remain pious and humble. It is this vision or measure of importance - which is very much unlike that of the world-orientated - that helps saints stand aloof. For their every action and reaction, and even their life, all exist in the sight of the Divine.

In having surrendered to Him, and coloured by His hues, they rise above the world and its worldliness. They leave behind Sharia law in the pursuit of the Love Divine. In spite of being small in numbers, this is something they have ardently done and still do today. Hence, it is their importance that is of the highest status.

May Nirankar grant these saintly qualities of fortitude, power, state of equilibrium, strength, and unwavering spirit to one and all. May all be imbued with the colour of devotion and Divinity. After all, it is the Divine that is our basis and foundation.


16 17

HH Satguru Mata Sudiksha Ji’s Message : Regarding the Coronavirus (COVID-19)

The Coronavirus (COVID-19), which has touched the world as a whole, is being tackled differently by different governments, states, and health agencies. In combatting the pandemic whatever norms they introduce - self-isolation, full or partial lock-down -, we are not only to implement them responsibly, but we are also to take full advantage of the quality time spent with our families.

Although large-scale get-togethers like Sangats, Samagams and other Social Meets are no longer possible, it is nevertheless an ideal opportunity to spend time with each other to improve, solidify, and enhance our family relations. Indeed, under these testing times, we are not

only to rely on Nirankar, sharing his importance with each other, but we are also to strengthen our minds. In spite of the prevailing difficulties, we are to persevere with patience. We are to be as still and solid as Nirankar.

In the absence of the Sangats, which we normally rely upon, we are to make use of the internet, where my thoughts and messages will be relayed from time to time. We can also consult our other platforms - Kids Divine, News Divine, Voice Divine, and the Mission’s other literature - that we may not be fully in touch with presently. We now have more time to be able to familiarise ourselves with them and to read them. As we watch these programs and read our literature, we are to eulogise Nirankar within the family unit.

We are to make sure that the qualities of Sewa, Simran and Satsang are multiplied. Simran in particular is to be done fervently with the family members to ensure that our patience, perseverance and stillness go on increasing. We are to mentally prepare ourselves in such a manner that we rise above the difficulties, avoiding any harsh exchanges with each other. If uncertainties and discomfort do arise, we are to resort to Simran, which will restore calmness once again. Dhan Nirankar Ji

Resort to SimranRestore calmness

Akanksha Mehla, Toronto, Canada

Medical education is designed in the USA in such a way that the first two years are spent in the classroom learning subjects such as anatomy, physiology, and pathology. The subsequent 2 years are spent in hospitals and clinics, allowing students to apply the knowledge they have learned and read about, on the wards. As a current final year medical student, I have largely moved through the past 18 months on the wards without witnessing the demise of any patient. However, this changed a few weeks ago.


18 19

HH Satguru Mata Sudiksha Ji’s Message : Regarding the Coronavirus (COVID-19)

The Coronavirus (COVID-19), which has touched the world as a whole, is being tackled differently by different governments, states, and health agencies. In combatting the pandemic whatever norms they introduce - self-isolation, full or partial lock-down -, we are not only to implement them responsibly, but we are also to take full advantage of the quality time spent with our families.

Although large-scale get-togethers like Sangats, Samagams and other Social Meets are no longer possible, it is nevertheless an ideal opportunity to spend time with each other to improve, solidify, and enhance our family relations. Indeed, under these testing times, we are not

only to rely on Nirankar, sharing his importance with each other, but we are also to strengthen our minds. In spite of the prevailing difficulties, we are to persevere with patience. We are to be as still and solid as Nirankar.

In the absence of the Sangats, which we normally rely upon, we are to make use of the internet, where my thoughts and messages will be relayed from time to time. We can also consult our other platforms - Kids Divine, News Divine, Voice Divine, and the Mission’s other literature - that we may not be fully in touch with presently. We now have more time to be able to familiarise ourselves with them and to read them. As we watch these programs and read our literature, we are to eulogise Nirankar within the family unit.

We are to make sure that the qualities of Sewa, Simran and Satsang are multiplied. Simran in particular is to be done fervently with the family members to ensure that our patience, perseverance and stillness go on increasing. We are to mentally prepare ourselves in such a manner that we rise above the difficulties, avoiding any harsh exchanges with each other. If uncertainties and discomfort do arise, we are to resort to Simran, which will restore calmness once again. Dhan Nirankar Ji

Resort to SimranRestore calmness

Akanksha Mehla, Toronto, Canada

Medical education is designed in the USA in such a way that the first two years are spent in the classroom learning subjects such as anatomy, physiology, and pathology. The subsequent 2 years are spent in hospitals and clinics, allowing students to apply the knowledge they have learned and read about, on the wards. As a current final year medical student, I have largely moved through the past 18 months on the wards without witnessing the demise of any patient. However, this changed a few weeks ago.


18 19

A man found unresponsive on a neighboring street from a drug overdose was brought to the emergency department. After a series of chest compressions, electrical shocks, and medications the man was pronounced dead. From performing chest compressions to transferring the body to the hospital morgue the entire experience left me reflecting and trying to make sense of a series of very strange emotions and questions.

I have been reflecting largely on the human heart. At the most basic level it is a fist sized pump expanding and contracting thousands of times a day so that our organs can receive the oxygen and nutrients they need to function. Traditionally, the organ has been thought of as the center of the human body - but also in metaphor, as a res-ervoir of emotions and human instincts.

I am ashamed to say I did not feel much emotion when the man

lying on the stretcher underneath my hands was pronounced dead. I was simply instructed to stop offering chest compressions, because it was just too late. Strangely enough, later that night I went home and cried, lamenting the lack of my emotional response earlier in the day. I thought to myself perhaps I felt no emotions because I did not know the man. Perhaps if we had had a conversation, a connection would have been formed and then I would have definitely had a more empathic response to the loss of human life I had witnessed.

As a member of the Sant Nirankari Mission, I have attended the Center for Oneness for many years and learned so much about humanity and human regard. The Mission places much emphasis on the value of the human life we are given. That as human beings we possess the ability to question, comprehend, and realize the complexities of life and the subtleties of Gyan – Divine

Seeing the divine in all, and thereby

connecting with them, is a

fundamental teaching of the

Mission

As I gave breath to the dying man, it made me

question what exactly is

IT that breathes life into my

life?

Knowledge. So, what happened to all that I had learned? Where was my empathic response?

The past few weeks I have spent in deeper reflection. I have thought of the innumerable times I have written or spoken about seeing Nirankar, the Formless One, in all. I somehow missed this, in the presence of a dying human being. Seeing the divine in all, and thereby connecting with them, is a fundamental teaching of the Mission. That experience led me to consider how much connecting I actually do, in my day to day life. I pass so many people each day while travelling through the subway. I also stand face to face with the barista each day, as I grab my morning coffee. I go on to meet with people on wards and in clinics, who are ill or needy. It dawned on me that sometimes, perhaps too often, I fail to apply the fundamental teaching that my Mission has taught me.

No doubt I treat everyone I encounter with respect,

kindness, and patience. But do I really see the unfolding spirit of Nirankar in the people I come in contact with? Truthfully, this has rarely happened. I have perhaps confused acts of respect, love and kindness with actually living the Gyan, and herein lies the subtlety of, and make-up of the Gyan. This knowledge is truly Divine! Of course, the aforementioned virtues and traits are crucial for a wholesome and happy society, but the Mission asks for more. We are to accept everyone as our own, by seeing Nirankar in all. This is what my spiritual guide has always spoken of.

The passing away of that patient, and my response at the time, has really challenged what I believed about myself. It has led me to explore what Gyan truly entails - the conscious and unconscious effort it calls for. Gyan is a vision of life and reality, which has immense power. It has to be lived and practiced.

The patient taught me something else. In the midst of trying to save his life, I had helped deliver oxygen to his lungs. At that moment, I was reminded of Satguru Baba Hardev Singh Ji’s words, when he had spoken of how little we appreciate oxygen, even though it is absolutely vital to life. Though we use it from the very moment we are born, and for decades afterwards, we take

it for granted. We do not realise how valuable it is, until it is in short supply. As I gave breath to the dying man, it made me question what exactly is IT that breathes life into my life? Where life is so fragile, how can I add value to it? How can I value my existence, and that of those around me, more deeply than I do now?

Although I did not show emotion in the moment, for the life that had just departed, I expressed many feelings in the days that followed. I have wondered about the kind of life the man may have lived. I have felt sympathy for the manner in which he was found, and the fact that there was no family member we could have contacted, to let them know of his passing. I felt sadness for him, together with the drug addiction that he succumbed to. Through witnessing death, I have become more aware of the finitude of my own existence, and those that I love and cher-ish. I make so many plans, as if I have all the time in the world. Yet life is so precious, and there is much to achieve in the time we are blessed with.

I hope I can be more sensitive to the subtleties of life and more appreciative of what it has to offer. I pray to make a conscious effort to live the Gyan more fully, by seeing the beautiful life force, the Formless energy, that both permeates and transcends all.


20 21

A man found unresponsive on a neighboring street from a drug overdose was brought to the emergency department. After a series of chest compressions, electrical shocks, and medications the man was pronounced dead. From performing chest compressions to transferring the body to the hospital morgue the entire experience left me reflecting and trying to make sense of a series of very strange emotions and questions.

I have been reflecting largely on the human heart. At the most basic level it is a fist sized pump expanding and contracting thousands of times a day so that our organs can receive the oxygen and nutrients they need to function. Traditionally, the organ has been thought of as the center of the human body - but also in metaphor, as a res-ervoir of emotions and human instincts.

I am ashamed to say I did not feel much emotion when the man

lying on the stretcher underneath my hands was pronounced dead. I was simply instructed to stop offering chest compressions, because it was just too late. Strangely enough, later that night I went home and cried, lamenting the lack of my emotional response earlier in the day. I thought to myself perhaps I felt no emotions because I did not know the man. Perhaps if we had had a conversation, a connection would have been formed and then I would have definitely had a more empathic response to the loss of human life I had witnessed.

As a member of the Sant Nirankari Mission, I have attended the Center for Oneness for many years and learned so much about humanity and human regard. The Mission places much emphasis on the value of the human life we are given. That as human beings we possess the ability to question, comprehend, and realize the complexities of life and the subtleties of Gyan – Divine

Seeing the divine in all, and thereby

connecting with them, is a

fundamental teaching of the

Mission

As I gave breath to the dying man, it made me

question what exactly is

IT that breathes life into my

life?

Knowledge. So, what happened to all that I had learned? Where was my empathic response?

The past few weeks I have spent in deeper reflection. I have thought of the innumerable times I have written or spoken about seeing Nirankar, the Formless One, in all. I somehow missed this, in the presence of a dying human being. Seeing the divine in all, and thereby connecting with them, is a fundamental teaching of the Mission. That experience led me to consider how much connecting I actually do, in my day to day life. I pass so many people each day while travelling through the subway. I also stand face to face with the barista each day, as I grab my morning coffee. I go on to meet with people on wards and in clinics, who are ill or needy. It dawned on me that sometimes, perhaps too often, I fail to apply the fundamental teaching that my Mission has taught me.

No doubt I treat everyone I encounter with respect,

kindness, and patience. But do I really see the unfolding spirit of Nirankar in the people I come in contact with? Truthfully, this has rarely happened. I have perhaps confused acts of respect, love and kindness with actually living the Gyan, and herein lies the subtlety of, and make-up of the Gyan. This knowledge is truly Divine! Of course, the aforementioned virtues and traits are crucial for a wholesome and happy society, but the Mission asks for more. We are to accept everyone as our own, by seeing Nirankar in all. This is what my spiritual guide has always spoken of.

The passing away of that patient, and my response at the time, has really challenged what I believed about myself. It has led me to explore what Gyan truly entails - the conscious and unconscious effort it calls for. Gyan is a vision of life and reality, which has immense power. It has to be lived and practiced.

The patient taught me something else. In the midst of trying to save his life, I had helped deliver oxygen to his lungs. At that moment, I was reminded of Satguru Baba Hardev Singh Ji’s words, when he had spoken of how little we appreciate oxygen, even though it is absolutely vital to life. Though we use it from the very moment we are born, and for decades afterwards, we take

it for granted. We do not realise how valuable it is, until it is in short supply. As I gave breath to the dying man, it made me question what exactly is IT that breathes life into my life? Where life is so fragile, how can I add value to it? How can I value my existence, and that of those around me, more deeply than I do now?

Although I did not show emotion in the moment, for the life that had just departed, I expressed many feelings in the days that followed. I have wondered about the kind of life the man may have lived. I have felt sympathy for the manner in which he was found, and the fact that there was no family member we could have contacted, to let them know of his passing. I felt sadness for him, together with the drug addiction that he succumbed to. Through witnessing death, I have become more aware of the finitude of my own existence, and those that I love and cher-ish. I make so many plans, as if I have all the time in the world. Yet life is so precious, and there is much to achieve in the time we are blessed with.

I hope I can be more sensitive to the subtleties of life and more appreciative of what it has to offer. I pray to make a conscious effort to live the Gyan more fully, by seeing the beautiful life force, the Formless energy, that both permeates and transcends all.


20 21

Arman MusafirLeicester, UK

Arise for the dawn awaitsLove is now thy nameThe world lives in vice, but in virtue you tradeForged in nothingness a colourless being you became

In peace you now walkYou have relinquished yourself from Shaitan*In divinity you now talkThis is the breath of Gyan

The universe bows at each stepTo the one whose name is no moreAnd each moment is metWith sounds of pilgrimage to the lover’s door

What more can be said of the one who has fallen to loveThe burdens of soul, in humility they goWhat more can be said of the one who plants the seed of TruthAnd in the divine name he sowsNo higher status can be givenTo the one who considers himself lowThis is the breath of Gyan, which the True Master bestows

* Devil

Shintoism, a three-pronged belief system1 in the Kami2, is the religion of the Japanese. They are the only people in the Orient, who are not predominated by the three sacred threads - Buddhism, Taoism and Confucianism. Their tradition goes back to the 4th Century, a time when there were many individual states, all of which established into one nation under the ancestor of the present Imperial family. The new nation comprised units of society known as the Uji (i.e. clan or family), the chief of which was responsible for the worshipping of its Ujigami (i.e. its Guardian Deity). This was done mainly on two occasions - in Spring and Autumn for the harvest. Other prayers, namely Divination3, Water Purification4, and Lustration5 also came about. This gave rise to the shrines be-ing dedicated to their Kami (Divine Dei-ties), who apparently dwell everywhere in nature, in everyone and in everything. They are said to be in stones, moun-tains, rivers, animals and human beings. These shrines, of which there are approximately 80,000 all over Japan, contain a special Archway6, which separates the sacred from the secular, and an inner Hall, in which

Wisdom inShintoism

Dr DK Mehta, Argenton-les-Vallées, France

only the priests are allowed to enter by washing their hands and rinsing their mouths. Prayers are also said at home and at work, where tea and rice are offered to the Deity on a Godshelf7.

Japanese Shinto is found in traditional architecture, Ikebana; Sumo Wrestling; and Pop Culture, especially Anime and Manga. It is rooted in the Japanese people and their traditions. But, unlike the major religions of the world, it has no Scripture. It bases most of its beliefs on four ancient texts - i) Kojiki (Record of Ancient Matters); ii) Shoku Nihongi and its Niho Shoki (Continuing Chronicles of Japan); iii) Rikkokushi (Six National Histories), and iv) Jinno Shotoki, (A Study of Shinto and Japanese Politics and History). As the believers are predominantly in Japan, steeped in Japanese traditions, the question of conversion never arises.

So what exactly is wisdom in Shintoism?

22 23

Arman MusafirLeicester, UK

Arise for the dawn awaitsLove is now thy nameThe world lives in vice, but in virtue you tradeForged in nothingness a colourless being you became

In peace you now walkYou have relinquished yourself from Shaitan*In divinity you now talkThis is the breath of Gyan

The universe bows at each stepTo the one whose name is no moreAnd each moment is metWith sounds of pilgrimage to the lover’s door

What more can be said of the one who has fallen to loveThe burdens of soul, in humility they goWhat more can be said of the one who plants the seed of TruthAnd in the divine name he sowsNo higher status can be givenTo the one who considers himself lowThis is the breath of Gyan, which the True Master bestows

* Devil

Shintoism, a three-pronged belief system1 in the Kami2, is the religion of the Japanese. They are the only people in the Orient, who are not predominated by the three sacred threads - Buddhism, Taoism and Confucianism. Their tradition goes back to the 4th Century, a time when there were many individual states, all of which established into one nation under the ancestor of the present Imperial family. The new nation comprised units of society known as the Uji (i.e. clan or family), the chief of which was responsible for the worshipping of its Ujigami (i.e. its Guardian Deity). This was done mainly on two occasions - in Spring and Autumn for the harvest. Other prayers, namely Divination3, Water Purification4, and Lustration5 also came about. This gave rise to the shrines be-ing dedicated to their Kami (Divine Dei-ties), who apparently dwell everywhere in nature, in everyone and in everything. They are said to be in stones, moun-tains, rivers, animals and human beings. These shrines, of which there are approximately 80,000 all over Japan, contain a special Archway6, which separates the sacred from the secular, and an inner Hall, in which

Wisdom inShintoism

Dr DK Mehta, Argenton-les-Vallées, France

only the priests are allowed to enter by washing their hands and rinsing their mouths. Prayers are also said at home and at work, where tea and rice are offered to the Deity on a Godshelf7.

Japanese Shinto is found in traditional architecture, Ikebana; Sumo Wrestling; and Pop Culture, especially Anime and Manga. It is rooted in the Japanese people and their traditions. But, unlike the major religions of the world, it has no Scripture. It bases most of its beliefs on four ancient texts - i) Kojiki (Record of Ancient Matters); ii) Shoku Nihongi and its Niho Shoki (Continuing Chronicles of Japan); iii) Rikkokushi (Six National Histories), and iv) Jinno Shotoki, (A Study of Shinto and Japanese Politics and History). As the believers are predominantly in Japan, steeped in Japanese traditions, the question of conversion never arises.

So what exactly is wisdom in Shintoism?

22 23

Its wisdom lies in its name, meaning The Way of the Gods, the God-Like Way, or in fact The All-Pervading, Indefinable and Universal way. The ideal recognition of Shinto enables one to have proper understanding of the Japanese nation and its culture. It is not a religion that is adopted by the State, but enshrined in the hearts of its people. Its natural and spiritual force pervades the life of the Japanese. It is regarded not only as the creative or formative principle of life, but also as the background of Japanese culture, code of ethics, fine arts, family and national structure. It is by far the chief agent which rejuvenates, vitalises and reinforces the social and religious life of Japan. It is exactly this that creates the all-important collective Harmony8, with which salvation of the entire nation, rather than a few individuals, is made possible.

The belief in God is also akin to the Hindu and Greek pantheons, in that it has both the Trinity of Gods and the Hierarchy of Gods. The ancestral Sun-God, Amaterasu-omi Kami, like Zeus, is the highest of the Gods; Susano-o-no-Mikoto is the impetuous divine brother of the Sun-God. He is the God of rainstorm. Tsukiyomi-no-Mikoto is the Moon-God. These three constitute a divine triad. They preside, respectively, over the plane of High Heaven, the vast ocean, and the realm of Night.

Absolute loyalty to the Sovereign Emperor, who is regarded as a direct descendant and representative of the highest

The Ten Precepts of ShintoVery much like the Ten Judaeo/Christian Commandments, the Ten Precepts11 are designed for peace, calm, and collec-tive harmony. They bring about national identity and give rise to security and stability. The Japanese call their nation Nippon. It literally denotes the origin of the sun. The national flag - one red disk in the centre - also symbolises the sun. This sun or the sun god Amaterasu is all too important, as Emperor Akihito, the emperor of Japan, is said to be the 125th direct descendent of it. In fact, the reigning emperors since the start of the Japanese calendar (660BC) are all considered to be the direct descend-ants of the sun goddess and are revered as living gods.

Common Prayers and Inspiring ThoughtsThe Japanese Prayers and its many inspiring thoughts are designed to purge the body and mind in order that the heart can be rendered pure, for the heart of the person in front of you, is a mirror, and what you see in it, is your own form. Purity or impurity is quite simple: to do good is to be pure; to commit evil is to be impure (and that retribution for good or ill is as sure as the shadow of any substance). It is said that the beginning of purity or righteous-ness is the admittance of one’s faults. Sincerity is also very important, for it is believed that a single sincere prayer can move Heaven and help you realise the Divine. In the presence of sincerity, which is a witness to truth, the mother of knowledge, and the single asset that binds divinity and man into one, you also find the prevalence of virtue itself.

The ProverbsThe Japanese Proverbs also add to the understanding of purging body and mind, creating community spirit, having positive attitudes, fostering collective wisdom, and maturing towards completion.

Eating meals from the same kama (iron pot). A kama was commonly used in formal settings. It means strengthening the sense of belonging to a community or a group by eating the same meals; it is also about sharing the same home and living together.

Kappa being washed away by the river. The kappa, a Japanese mythical creature, is said to live inside clear river streams; it is great at swimming and loves cucumbers! This actually means that even a person who is a master at something can make mistakes. Other similar proverbs are, 'even monkeys fall from trees', and 'even Koubou' makes mistakes in writing (a famous Buddhist priest).

Three people gathering can create wisdom. This means that even if every one of the three people is not especially clever individually, by gathering together they can think up something clever. After all, two heads are better than one, and three even moreso!

The Trinity of Gods

The Way of the Gods

Very much like the Hindu notion, its Absolute Universal Self (Hindu Hiranyagarbha) is Ame-no-mi-naka-nushi, out of which both the Visible Universe9 and the Invisible Universe10 emerge through the activities of the three Deities of Musubi, Principle of Creation, Completion and the Controlling Bond between the spiritual and the material, the invisible and the visible, the real and the ideal. The contradictory attributes are there purely for functional purposes; the Absolute Universal Self is not affected by them. It is beyond these attributes (the Hindu Nirguna Brahman or Attributeless Absolute). It corresponds to the Nirguna Brahman of Hinduism. The idea of time has come into existence from the attributes.

God, respect for ancestors, profound feeling of piety towards the parents and love for children, form the fundamental structure of the Great Universal Way (Shinto). The mirror, the sword and the jewel have a figurative meaning in the course of the development of Shinto. They symbolise wisdom, courage and benevolence or intelligence, will and love in Shinto theology. These three are the holy ensigns of royalty of the Sovereign Emperor. They are supposed to symbolise the dynamic working of the Great Way and so they are found in the forefront of every Shinto shrine, popularly known as Mistu-tomo-e or the three big commas.

24 25

Its wisdom lies in its name, meaning The Way of the Gods, the God-Like Way, or in fact The All-Pervading, Indefinable and Universal way. The ideal recognition of Shinto enables one to have proper understanding of the Japanese nation and its culture. It is not a religion that is adopted by the State, but enshrined in the hearts of its people. Its natural and spiritual force pervades the life of the Japanese. It is regarded not only as the creative or formative principle of life, but also as the background of Japanese culture, code of ethics, fine arts, family and national structure. It is by far the chief agent which rejuvenates, vitalises and reinforces the social and religious life of Japan. It is exactly this that creates the all-important collective Harmony8, with which salvation of the entire nation, rather than a few individuals, is made possible.

The belief in God is also akin to the Hindu and Greek pantheons, in that it has both the Trinity of Gods and the Hierarchy of Gods. The ancestral Sun-God, Amaterasu-omi Kami, like Zeus, is the highest of the Gods; Susano-o-no-Mikoto is the impetuous divine brother of the Sun-God. He is the God of rainstorm. Tsukiyomi-no-Mikoto is the Moon-God. These three constitute a divine triad. They preside, respectively, over the plane of High Heaven, the vast ocean, and the realm of Night.

Absolute loyalty to the Sovereign Emperor, who is regarded as a direct descendant and representative of the highest

The Ten Precepts of ShintoVery much like the Ten Judaeo/Christian Commandments, the Ten Precepts11 are designed for peace, calm, and collec-tive harmony. They bring about national identity and give rise to security and stability. The Japanese call their nation Nippon. It literally denotes the origin of the sun. The national flag - one red disk in the centre - also symbolises the sun. This sun or the sun god Amaterasu is all too important, as Emperor Akihito, the emperor of Japan, is said to be the 125th direct descendent of it. In fact, the reigning emperors since the start of the Japanese calendar (660BC) are all considered to be the direct descend-ants of the sun goddess and are revered as living gods.

Common Prayers and Inspiring ThoughtsThe Japanese Prayers and its many inspiring thoughts are designed to purge the body and mind in order that the heart can be rendered pure, for the heart of the person in front of you, is a mirror, and what you see in it, is your own form. Purity or impurity is quite simple: to do good is to be pure; to commit evil is to be impure (and that retribution for good or ill is as sure as the shadow of any substance). It is said that the beginning of purity or righteous-ness is the admittance of one’s faults. Sincerity is also very important, for it is believed that a single sincere prayer can move Heaven and help you realise the Divine. In the presence of sincerity, which is a witness to truth, the mother of knowledge, and the single asset that binds divinity and man into one, you also find the prevalence of virtue itself.

The ProverbsThe Japanese Proverbs also add to the understanding of purging body and mind, creating community spirit, having positive attitudes, fostering collective wisdom, and maturing towards completion.

Eating meals from the same kama (iron pot). A kama was commonly used in formal settings. It means strengthening the sense of belonging to a community or a group by eating the same meals; it is also about sharing the same home and living together.

Kappa being washed away by the river. The kappa, a Japanese mythical creature, is said to live inside clear river streams; it is great at swimming and loves cucumbers! This actually means that even a person who is a master at something can make mistakes. Other similar proverbs are, 'even monkeys fall from trees', and 'even Koubou' makes mistakes in writing (a famous Buddhist priest).

Three people gathering can create wisdom. This means that even if every one of the three people is not especially clever individually, by gathering together they can think up something clever. After all, two heads are better than one, and three even moreso!

The Trinity of Gods

The Way of the Gods

Very much like the Hindu notion, its Absolute Universal Self (Hindu Hiranyagarbha) is Ame-no-mi-naka-nushi, out of which both the Visible Universe9 and the Invisible Universe10 emerge through the activities of the three Deities of Musubi, Principle of Creation, Completion and the Controlling Bond between the spiritual and the material, the invisible and the visible, the real and the ideal. The contradictory attributes are there purely for functional purposes; the Absolute Universal Self is not affected by them. It is beyond these attributes (the Hindu Nirguna Brahman or Attributeless Absolute). It corresponds to the Nirguna Brahman of Hinduism. The idea of time has come into existence from the attributes.

God, respect for ancestors, profound feeling of piety towards the parents and love for children, form the fundamental structure of the Great Universal Way (Shinto). The mirror, the sword and the jewel have a figurative meaning in the course of the development of Shinto. They symbolise wisdom, courage and benevolence or intelligence, will and love in Shinto theology. These three are the holy ensigns of royalty of the Sovereign Emperor. They are supposed to symbolise the dynamic working of the Great Way and so they are found in the forefront of every Shinto shrine, popularly known as Mistu-tomo-e or the three big commas.

24 25

1. Three beliefs - Shrine Shinto, Sect Shinto, and Folk Shinto

a) Shrine Shinto, which is histor-ical and related to the Japanese imperial family is the main current of Shinto tradition.

b) Sect Shinto, relatively new, comprises 13 major sects that originated in the 19th Century, all of which merged after World War II.

c) Folk Shinto is an aspect of Japanese folk belief that venerates small roadside images.

2. Shintoism - the way of the mystical or divine (Kami)

3. Divination - the practice of fore-telling future events or discovering hidden knowledge by supernatural means.

4. Water purification - the process of removing undesired chemical com-pounds, both organic and inorganic, from water.

5. Lustration - ceremonial purification6. Special Archway - a Tori7. Godshelf - a Zushi8. Collective Harmony - Kuni-hito9. Ken kai10. Yu kai11. Ten precepts: a) Do not transgress the will of the

gods. b) Do not forget your obligations

to ancestors. c) Do not offend by violating the

decrees of the State.

d) Do not forget the profound goodness of the, gods, through which calamity and misfortunes are averted and sickness is healed.

e) Do not forget that the world is one great family.

f) Do not forget the limitations of your own person.

g) Do not become angry even though others become angry.

h) Do not be sluggish in your work.

i) Do not bring blame to the teaching.

j) Do not be carried away by foreign teaching

It is very easy to lose oneself in symbols - the Absolute Universal Self (Ame-no-mi-naka-nushi), the three deities of Musubi, and thetriune creative gods. What needs to be understood is the essence behind the symbols. Just as the sun’s rays are everywhere, the spiritual essence of Ame-no-mi-naka-nushi is also eternal and omnipresent. The outward symbol, which is visible and tangible, is easily recognisable, but the essence which is invisible is not easily understood or recognisable.

Hence, although it may appear that Shinto outwardly believes in the triune gods - Amaterasu-omi Kami, Susano-o-no-Mikoto and Tsukiyomi-no-Mikoto -, inwardly, however, it is the universal power of God that animates all existence. And it is this God that is eulogised, revered and adored in manifold ways, however diverse and different. In Shintoism this no exception.

So what is Shinto wisdom?

Positivity

EnlightenmentPositive thinking is an attribute which has great healing power. Statistics show that patients who have undergone major surgery recover better if they are optimists. This provides us with evidence that ‘mind over matter’ is a real change agent in one’s life.

Research has shown that positivity does not just work by quelling stress, but it also has a positive, biological effect. When one feels safe and secure and anticipates things will turn out fine, it seems to help the body maintain and repair itself.

Conversely, it is well accepted that illness can be brought on by negative thoughts and anxiety. Negative thoughts often manifest as stress, which can trig-ger neurophysiological responses such as the "fight-or-flight" response, which is thought to have evolved over many centuries of existence, as a response to protect us from danger. Essentially it is an automatic reaction to any real or perceived threat, and helps us prepare to either escape the problem, or battle with it. However, if the negative biological response continues

long-term, or is activated even when risks are essentially in the mind alone, it can increase the risk of conditions such as diabetes, cardio-vascular illness and dementia.

It is true that some people are born optimists. Nature and nurture are both at play, and we all have different temper-aments when we are born, together with different qualities of upbringing and experience. However, whatever your natural disposition or social condition-ing, you can train yourself to think more positively. Mahatma Gandhi once said:

“Man often becomes what he believes himself to be. If I keep on saying to myself that I cannot do a certain thing, it is possible that I may end by really becoming inca-pable of doing it. On the contrary, if I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.”

&Dr Tina Mohindra, Oxford ,UK


26 27

1. Three beliefs - Shrine Shinto, Sect Shinto, and Folk Shinto

a) Shrine Shinto, which is histor-ical and related to the Japanese imperial family is the main current of Shinto tradition.

b) Sect Shinto, relatively new, comprises 13 major sects that originated in the 19th Century, all of which merged after World War II.

c) Folk Shinto is an aspect of Japanese folk belief that venerates small roadside images.

2. Shintoism - the way of the mystical or divine (Kami)

3. Divination - the practice of fore-telling future events or discovering hidden knowledge by supernatural means.

4. Water purification - the process of removing undesired chemical com-pounds, both organic and inorganic, from water.

5. Lustration - ceremonial purification6. Special Archway - a Tori7. Godshelf - a Zushi8. Collective Harmony - Kuni-hito9. Ken kai10. Yu kai11. Ten precepts: a) Do not transgress the will of the

gods. b) Do not forget your obligations

to ancestors. c) Do not offend by violating the

decrees of the State.

d) Do not forget the profound goodness of the, gods, through which calamity and misfortunes are averted and sickness is healed.

e) Do not forget that the world is one great family.

f) Do not forget the limitations of your own person.

g) Do not become angry even though others become angry.

h) Do not be sluggish in your work.

i) Do not bring blame to the teaching.

j) Do not be carried away by foreign teaching

It is very easy to lose oneself in symbols - the Absolute Universal Self (Ame-no-mi-naka-nushi), the three deities of Musubi, and thetriune creative gods. What needs to be understood is the essence behind the symbols. Just as the sun’s rays are everywhere, the spiritual essence of Ame-no-mi-naka-nushi is also eternal and omnipresent. The outward symbol, which is visible and tangible, is easily recognisable, but the essence which is invisible is not easily understood or recognisable.

Hence, although it may appear that Shinto outwardly believes in the triune gods - Amaterasu-omi Kami, Susano-o-no-Mikoto and Tsukiyomi-no-Mikoto -, inwardly, however, it is the universal power of God that animates all existence. And it is this God that is eulogised, revered and adored in manifold ways, however diverse and different. In Shintoism this no exception.

So what is Shinto wisdom?

Positivity

EnlightenmentPositive thinking is an attribute which has great healing power. Statistics show that patients who have undergone major surgery recover better if they are optimists. This provides us with evidence that ‘mind over matter’ is a real change agent in one’s life.

Research has shown that positivity does not just work by quelling stress, but it also has a positive, biological effect. When one feels safe and secure and anticipates things will turn out fine, it seems to help the body maintain and repair itself.

Conversely, it is well accepted that illness can be brought on by negative thoughts and anxiety. Negative thoughts often manifest as stress, which can trig-ger neurophysiological responses such as the "fight-or-flight" response, which is thought to have evolved over many centuries of existence, as a response to protect us from danger. Essentially it is an automatic reaction to any real or perceived threat, and helps us prepare to either escape the problem, or battle with it. However, if the negative biological response continues

long-term, or is activated even when risks are essentially in the mind alone, it can increase the risk of conditions such as diabetes, cardio-vascular illness and dementia.

It is true that some people are born optimists. Nature and nurture are both at play, and we all have different temper-aments when we are born, together with different qualities of upbringing and experience. However, whatever your natural disposition or social condition-ing, you can train yourself to think more positively. Mahatma Gandhi once said:

“Man often becomes what he believes himself to be. If I keep on saying to myself that I cannot do a certain thing, it is possible that I may end by really becoming inca-pable of doing it. On the contrary, if I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.”

&Dr Tina Mohindra, Oxford ,UK


26 27

So how can a pessimist become an optimist? And, how does one achieve this happiness?

A tried and tested route is to keep positive company and engage oneself in purpose-ful endeavour. Happiness, and positivity for example manifests in saints, in whose presence love and harmony become viral! They have love for truth and humanity. They want every pore of theirs to be immersed in it. They wish to drink from the ever-brim-ful fountain of God, which nourishes and sustains the whole universe. Such people are free from the stresses of the world. Their misconceptions are removed as they live in the light, unaffected by darkness.

The Avtar Bani (Verse 56) says it thus;

Do keep holy company to gain a full, spiritual glow. Do keep holy company to make all impurities, to go. Do keep holy company to overcome all suffering and pain. Do keep holy company to end ego and pride’s reign. Do keep holy company to see and sense the Unseen. Do keep holy company to attain a prosperous way of being. Do keep holy company to savour His nectar and sip. Do keep holy company to put thieves-five in a grip!Do keep holy company to be calm and still the heart,With Saint’s touch, Avtar, the mind never falls apart

To achieve true happiness and to spread positivity to those around you, there is no better substitute than spiritual development. When a human being is supported to separate the eternal nature of things, from the temporal and passing existence, it is the path to enlightenment. In the company of the enlightened, it is clear that people enjoy an abundance of posi-tivity. Such an enlightened company is the mind-purifying and de-mystifying agent.

When realizing the truth and surrounding oneself with enlightened beings, all material negativity pales into insignificance. The trials and tribulations of life remain, but one develops the confidence to work through them, even to see them as stepping-stones to deeper learning. The company of the enlightened, helps one to be positive, and to adopt new thinking and habits.

In this open and affirming outlook, it becomes natural to engage in progressive and constructive action. Simple and basic acts of care and kindness, then bring even greater positivity into one’s life. Whilst it may be argued that no act is completely altruistic, for we benefit from our deeds, ultimately positivity and happiness are far from being selfish acts, they are much more. It is often how we treat others, and how others treat us, which leads to positivity. For instance, starting the day with a simple smile or positive greeting can make others feel more welcomed. This, in turn, can affect us positively. Ripples of goodness flow, because we get what we put into the world.

On a more conscious level, we also need to be able to identify our strengths to start to train ourselves to be optimists. The Psychologist, Dr Tim Sharp says,

‘We all need to work on and/or manage our weaknesses and limi-tations, but there's no doubt those who spend more time building on what they're already good at tend to be happier, healthier and more successful.’

Negative talk should be turned into optimism. Real optimism is an active search for, and focus on, positive things, but it should also be grounded in realism. Flexible thinking should focus on positives as often as possible and also focus on challenges when necessary, in a constructive way.

When you cannot do anything to change a problem situation, work towards acceptance. Use thoughts like, "I don't re-ally need this" or, “Perhaps there is a reason I am not getting what I want", or even “I may just have something to learn from this experience”.

Priorities and expectations sometimes need to be changed to fit the reality of the situation. Instead of dwelling on what is not happening or not present, practice thankfulness for your friends, pleasures, strengths and other blessings. When comparing oneself to other people negatively, one should emphasize that no matter what trait you consider, you can always find people who are either more fortunate or less fortunate than you.

Equally, one should find the useful part in failures, problems, actions, experiences, or situations. You can find good in almost anything, if you look with the right kind of seeing. Failure should be viewed as a learning experience teaching you what doesn't work, so you can succeed in later attempts. If you have trouble with your


28 29

So how can a pessimist become an optimist? And, how does one achieve this happiness?

A tried and tested route is to keep positive company and engage oneself in purpose-ful endeavour. Happiness, and positivity for example manifests in saints, in whose presence love and harmony become viral! They have love for truth and humanity. They want every pore of theirs to be immersed in it. They wish to drink from the ever-brim-ful fountain of God, which nourishes and sustains the whole universe. Such people are free from the stresses of the world. Their misconceptions are removed as they live in the light, unaffected by darkness.

The Avtar Bani (Verse 56) says it thus;

Do keep holy company to gain a full, spiritual glow. Do keep holy company to make all impurities, to go. Do keep holy company to overcome all suffering and pain. Do keep holy company to end ego and pride’s reign. Do keep holy company to see and sense the Unseen. Do keep holy company to attain a prosperous way of being. Do keep holy company to savour His nectar and sip. Do keep holy company to put thieves-five in a grip!Do keep holy company to be calm and still the heart,With Saint’s touch, Avtar, the mind never falls apart

To achieve true happiness and to spread positivity to those around you, there is no better substitute than spiritual development. When a human being is supported to separate the eternal nature of things, from the temporal and passing existence, it is the path to enlightenment. In the company of the enlightened, it is clear that people enjoy an abundance of posi-tivity. Such an enlightened company is the mind-purifying and de-mystifying agent.

When realizing the truth and surrounding oneself with enlightened beings, all material negativity pales into insignificance. The trials and tribulations of life remain, but one develops the confidence to work through them, even to see them as stepping-stones to deeper learning. The company of the enlightened, helps one to be positive, and to adopt new thinking and habits.

In this open and affirming outlook, it becomes natural to engage in progressive and constructive action. Simple and basic acts of care and kindness, then bring even greater positivity into one’s life. Whilst it may be argued that no act is completely altruistic, for we benefit from our deeds, ultimately positivity and happiness are far from being selfish acts, they are much more. It is often how we treat others, and how others treat us, which leads to positivity. For instance, starting the day with a simple smile or positive greeting can make others feel more welcomed. This, in turn, can affect us positively. Ripples of goodness flow, because we get what we put into the world.

On a more conscious level, we also need to be able to identify our strengths to start to train ourselves to be optimists. The Psychologist, Dr Tim Sharp says,

‘We all need to work on and/or manage our weaknesses and limi-tations, but there's no doubt those who spend more time building on what they're already good at tend to be happier, healthier and more successful.’

Negative talk should be turned into optimism. Real optimism is an active search for, and focus on, positive things, but it should also be grounded in realism. Flexible thinking should focus on positives as often as possible and also focus on challenges when necessary, in a constructive way.

When you cannot do anything to change a problem situation, work towards acceptance. Use thoughts like, "I don't re-ally need this" or, “Perhaps there is a reason I am not getting what I want", or even “I may just have something to learn from this experience”.

Priorities and expectations sometimes need to be changed to fit the reality of the situation. Instead of dwelling on what is not happening or not present, practice thankfulness for your friends, pleasures, strengths and other blessings. When comparing oneself to other people negatively, one should emphasize that no matter what trait you consider, you can always find people who are either more fortunate or less fortunate than you.

Equally, one should find the useful part in failures, problems, actions, experiences, or situations. You can find good in almost anything, if you look with the right kind of seeing. Failure should be viewed as a learning experience teaching you what doesn't work, so you can succeed in later attempts. If you have trouble with your


28 29

child, for example, take pride in setting limits to teach your child, in supporting, and in forgiving your child. I once heard of a mother who would be so exhausted and annoyed that her child woke with nightmares, because it broke her sleep. Later, she changed her mindset, and felt reassured by the thought that when her child really needed her, she was fortunate to be there to help. Such a small change in attitude, and the whole experience transformed for her. The amazing thing is, the child gained from that newfound reassurance, felt more secure at night and slept better in turn.

Like other unhelpful habits, negative thinking can be very difficult to change. You can only change it by practice, practice, and more practice. The more you flood your mind with positive thought alternatives by reading and practicing them, the more your thoughts and feelings will change for the better. Many people witness the power of positive thinking when they practice and repeat affirmations for spiritual growth such as, "I will face each new day with peace and love in my heart." It may take months of daily effort changing your habits of negative thinking before you notice much change in your feelings.

The trials and tribulations of life remain, but one develops the confi-dence to work through them, even to see them as stepping-stones to deeper learning.

There is a saying, 'we cannot change the direction of the wind, but we can adjust the sails'. In the same way, if there is negativity surrounding us, there may be little we can do to change the person who is showing hatred, or the situation that is causing us distress. However, by adjusting ourselves, our thoughts, our speech in a positive man-ner, we can bring positivity to ourselves, and also to others.

Consider the fact that in winter, grit is laid down to prevent snow from settling and turning into ice, which would otherwise cause slips, accidents and injury. In a similar way, if we allow negativity to harden and solidify, it will always lead us to slip and fall. We have a choice to melt away negativity and fear with the love and positivity. This is infact a supremely conscious state, in which we see things for what they are and avoid being diverted from the real purpose of life. Our prime goal as human beings is to know who we really are, and from this wellspring of enlightenment to spread peace, joy and happiness.

Seeking

GodSincerely

Helen Richards, Lichfield UK

As we are born with a yearning to seek, let us explore as to what this seeking is. Seeking is defined as trying to achieve or look for something; this applies to truth as well. But when does this yearning or seeking the truth, for a sincere seeker, take place? It must be understood that the soul, which is timeless, formless and limitless, is just like the omnipotent Super-soul. Indeed, when this physically embodied soul separates from its Source, Nirankar, there is a natural desire to reunite with it. It is this that calls for the yearning and the sincere seeking.

In fact, the journey back to Nirankar begins with our birth. As we grow and mature, the seeking grows with us. So much so, that there comes a time when we are not able to ignore it any longer. For many, this yearning becomes a void that needs to be filled. It is common to seek such fulfilment in material pursuits through the acquisition of goods, consumption of alcohol and drugs, and through obsession with everyday life that brings on depression and results in burn-out. Some people seek this fulfilment in friendships. The principle being, the more friends we have, the more loved we are. We believe that we are seeking Nirankar in those people. This is true in that we are a reflection of the divine in those around us. However, it is also a fact that the sorrow, pain, resentments, jealousy and despair we feel is also reflected in the people we choose to either become friends with, or those that we subconsciously reject and judge.


30 31

child, for example, take pride in setting limits to teach your child, in supporting, and in forgiving your child. I once heard of a mother who would be so exhausted and annoyed that her child woke with nightmares, because it broke her sleep. Later, she changed her mindset, and felt reassured by the thought that when her child really needed her, she was fortunate to be there to help. Such a small change in attitude, and the whole experience transformed for her. The amazing thing is, the child gained from that newfound reassurance, felt more secure at night and slept better in turn.

Like other unhelpful habits, negative thinking can be very difficult to change. You can only change it by practice, practice, and more practice. The more you flood your mind with positive thought alternatives by reading and practicing them, the more your thoughts and feelings will change for the better. Many people witness the power of positive thinking when they practice and repeat affirmations for spiritual growth such as, "I will face each new day with peace and love in my heart." It may take months of daily effort changing your habits of negative thinking before you notice much change in your feelings.

The trials and tribulations of life remain, but one develops the confi-dence to work through them, even to see them as stepping-stones to deeper learning.

There is a saying, 'we cannot change the direction of the wind, but we can adjust the sails'. In the same way, if there is negativity surrounding us, there may be little we can do to change the person who is showing hatred, or the situation that is causing us distress. However, by adjusting ourselves, our thoughts, our speech in a positive man-ner, we can bring positivity to ourselves, and also to others.

Consider the fact that in winter, grit is laid down to prevent snow from settling and turning into ice, which would otherwise cause slips, accidents and injury. In a similar way, if we allow negativity to harden and solidify, it will always lead us to slip and fall. We have a choice to melt away negativity and fear with the love and positivity. This is infact a supremely conscious state, in which we see things for what they are and avoid being diverted from the real purpose of life. Our prime goal as human beings is to know who we really are, and from this wellspring of enlightenment to spread peace, joy and happiness.

Seeking

GodSincerely

Helen Richards, Lichfield UK

As we are born with a yearning to seek, let us explore as to what this seeking is. Seeking is defined as trying to achieve or look for something; this applies to truth as well. But when does this yearning or seeking the truth, for a sincere seeker, take place? It must be understood that the soul, which is timeless, formless and limitless, is just like the omnipotent Super-soul. Indeed, when this physically embodied soul separates from its Source, Nirankar, there is a natural desire to reunite with it. It is this that calls for the yearning and the sincere seeking.

In fact, the journey back to Nirankar begins with our birth. As we grow and mature, the seeking grows with us. So much so, that there comes a time when we are not able to ignore it any longer. For many, this yearning becomes a void that needs to be filled. It is common to seek such fulfilment in material pursuits through the acquisition of goods, consumption of alcohol and drugs, and through obsession with everyday life that brings on depression and results in burn-out. Some people seek this fulfilment in friendships. The principle being, the more friends we have, the more loved we are. We believe that we are seeking Nirankar in those people. This is true in that we are a reflection of the divine in those around us. However, it is also a fact that the sorrow, pain, resentments, jealousy and despair we feel is also reflected in the people we choose to either become friends with, or those that we subconsciously reject and judge.


30 31

I can vouch for the fact that the assistance we need is available today, through the grace of her Holi-ness Satguru Mata Sudiksha ji. After all, we have to ask somewhere, and our plea can only be respond-ed to by those who themselves, know God. There is no guilt in asking for help – we ask openly for directions to places and events, without any shame or apprehension. Why then, do we feel embarrassed to ask for help to the most important of all destinations – our eternal home and place of rest? All those who received guidance from Lord Jesus Christ, asked for the help. It wasthe same for all Masters and Teachers – people came to them, and asked.

Seek and you will find. This refers to seeking God. But even when we have received the Gyan, and experienced the closeness of Nirankar, we cannot assume that the relationship is complete. For we need to continue deepening our relationship with God. Like any other relationship, we need to continue learning about each other, deepening our love for one another. This relationship can be deepened through our meeting with other saints. In attending the Oneness gatherings (Satsang), we get the opportunity to experience both the divinity of God and genuine humility in true saints, from whom we learn.

We must bear in mind that it takes action to re-ceive the blessings of God. We must ask, knowing that God will answer. We must seek, knowing that our search will not be in vain. And of course, we must knock, being confident that we will be acknowledged, and that God will welcome us into His Kingdom. But we have to do something for it.

When we seek the presence of God, what are we truly seeking? Do we seek God to be able to realise Him, or do we do so because it is our right and that it is a part of our religion? Is seeking God a prayer, worshipping idols, counting beads, reading lots of books, or quoting Scripture? Seeking God requires the mind to be free of many obstacles, chief one of which is pride (i.e. ego). This ego

seeks to prioritise itself, and enhance the importance of itself, even at the expense of others. Following the ego, we can become very selfish.

Ego claims to have our best interests at heart, but in its relentless pursuit of attention and power it undermines the very goals it sets out to achieve. The ego, therefore, needs help – it needs the help of God. If we want a more satisfying existence, we have to teach it to loosen its grip and adopt the virtues of humility.

In the pride of his face the wicked does not seek him.

(Psalm 10:4)

After having received the Gyan, the ego is threatened (because it considers any existence other than its own, to be a risk to its survival) and therefore needs to work harder to distract us from ourselves. We have to consciously shift the focus of our attention to God and the well-being of other people, to be less self-centred. However, the ego cannot stand this. The ego wants us to seek God without seeking God - i.e. it wants our seeking

to be superficial, never deep and meaningful. A classic example of this is to pray and meditate without any real action - i.e. simply repeat set words without any in-depth understanding or their implementation.

To seek God sincerely we need balance in our lives. Indeed, we can offer selfless service to God through Seva, but need to take care that this Seva is selfless. Otherwise, it becomes food for the ego, and is undertaken at the expense of our well-being. Alongside selfless Seva, we need quiet reflective times (Simran) when we can deepen our experience of God. When we are permanently busy, we develop what we call the chattering mind, which also feeds our ego and hinders our true seeking.

We can also seek God through appreciating the Oneness of creation. Seeking involves calling and pleading: “O Lord, open my eyes! O Lord, pull back the curtain of my own blindness! Lord, have mercy and reveal yourself, as I long to see your face”.

No matter where we look for knowledge, be it in books, seminars, icons, statues, beads or in talking to people, the sincere seeker will only be able to truly meet Nirankar through receiving the Knowledge of God. Beforehand, there is earnest seeking through spiritual events, crystals and books on different religions. We read, we seek, and we yearn all the more. Yet, once realisation dawns, though the Knowledge of God, the very lens through which we view the world and other people begins to change. No longer are we exclu-sively egocentric, but rather more inclusive and open. At a poetry event, held at Lichfield Cathedral, one of the poets said, “Well, we are all searching for something, aren’t we?” Of course, for the vast majority of people, it would be, “yes, we are”. However, this searching comes to an end when we receive the Knowledge of God, and meet the Formless through the Grace of the True Master.

In understanding the Formless in this manner, we begin to grasp the Biblical Teaching –

Ask and it shall be given to you;Seek and you will find;

Knock and the door will be opened to you.- Matthew 7:7

It says that if we were to Ask, it shall be given to us. Ask, is a simple three- letter work. By using this word, God wants us to ask for his help.


32 33

I can vouch for the fact that the assistance we need is available today, through the grace of her Holi-ness Satguru Mata Sudiksha ji. After all, we have to ask somewhere, and our plea can only be respond-ed to by those who themselves, know God. There is no guilt in asking for help – we ask openly for directions to places and events, without any shame or apprehension. Why then, do we feel embarrassed to ask for help to the most important of all destinations – our eternal home and place of rest? All those who received guidance from Lord Jesus Christ, asked for the help. It wasthe same for all Masters and Teachers – people came to them, and asked.

Seek and you will find. This refers to seeking God. But even when we have received the Gyan, and experienced the closeness of Nirankar, we cannot assume that the relationship is complete. For we need to continue deepening our relationship with God. Like any other relationship, we need to continue learning about each other, deepening our love for one another. This relationship can be deepened through our meeting with other saints. In attending the Oneness gatherings (Satsang), we get the opportunity to experience both the divinity of God and genuine humility in true saints, from whom we learn.

We must bear in mind that it takes action to re-ceive the blessings of God. We must ask, knowing that God will answer. We must seek, knowing that our search will not be in vain. And of course, we must knock, being confident that we will be acknowledged, and that God will welcome us into His Kingdom. But we have to do something for it.

When we seek the presence of God, what are we truly seeking? Do we seek God to be able to realise Him, or do we do so because it is our right and that it is a part of our religion? Is seeking God a prayer, worshipping idols, counting beads, reading lots of books, or quoting Scripture? Seeking God requires the mind to be free of many obstacles, chief one of which is pride (i.e. ego). This ego

seeks to prioritise itself, and enhance the importance of itself, even at the expense of others. Following the ego, we can become very selfish.

Ego claims to have our best interests at heart, but in its relentless pursuit of attention and power it undermines the very goals it sets out to achieve. The ego, therefore, needs help – it needs the help of God. If we want a more satisfying existence, we have to teach it to loosen its grip and adopt the virtues of humility.

In the pride of his face the wicked does not seek him.

(Psalm 10:4)

After having received the Gyan, the ego is threatened (because it considers any existence other than its own, to be a risk to its survival) and therefore needs to work harder to distract us from ourselves. We have to consciously shift the focus of our attention to God and the well-being of other people, to be less self-centred. However, the ego cannot stand this. The ego wants us to seek God without seeking God - i.e. it wants our seeking

to be superficial, never deep and meaningful. A classic example of this is to pray and meditate without any real action - i.e. simply repeat set words without any in-depth understanding or their implementation.

To seek God sincerely we need balance in our lives. Indeed, we can offer selfless service to God through Seva, but need to take care that this Seva is selfless. Otherwise, it becomes food for the ego, and is undertaken at the expense of our well-being. Alongside selfless Seva, we need quiet reflective times (Simran) when we can deepen our experience of God. When we are permanently busy, we develop what we call the chattering mind, which also feeds our ego and hinders our true seeking.

We can also seek God through appreciating the Oneness of creation. Seeking involves calling and pleading: “O Lord, open my eyes! O Lord, pull back the curtain of my own blindness! Lord, have mercy and reveal yourself, as I long to see your face”.

No matter where we look for knowledge, be it in books, seminars, icons, statues, beads or in talking to people, the sincere seeker will only be able to truly meet Nirankar through receiving the Knowledge of God. Beforehand, there is earnest seeking through spiritual events, crystals and books on different religions. We read, we seek, and we yearn all the more. Yet, once realisation dawns, though the Knowledge of God, the very lens through which we view the world and other people begins to change. No longer are we exclu-sively egocentric, but rather more inclusive and open. At a poetry event, held at Lichfield Cathedral, one of the poets said, “Well, we are all searching for something, aren’t we?” Of course, for the vast majority of people, it would be, “yes, we are”. However, this searching comes to an end when we receive the Knowledge of God, and meet the Formless through the Grace of the True Master.

In understanding the Formless in this manner, we begin to grasp the Biblical Teaching –

Ask and it shall be given to you;Seek and you will find;

Knock and the door will be opened to you.- Matthew 7:7

It says that if we were to Ask, it shall be given to us. Ask, is a simple three- letter work. By using this word, God wants us to ask for his help.


32 33

The year is 2008. Ten guys came into a city and launched 12 coordinated shooting and bombing attacks that left more than 170 dead and more than 300 wounded. The attacks lasted four days and left the city of Mumbai terrorized.

When I watch images from the 2008 Mumbai attacks, what stirs me most is what happened at the prominent Taj Hotel. The staff there were trained within the philosophy of serving their guests with the same dedication and devotion, as if they are serving God. They saw the “Guest as God”.

With the hotel under siege, employees who could have run to safety and return back home to their families, instead chose to stay at the hotel. They could not abandon their guests and felt compelled to save them. They put their own lives in danger, to protect residents who were virtually strangers. This astounds me.

While brutal murders were taking place, heroic acts of the most selfless kind were also simultaneously occurring. People were risking their own lives to save the lives of others.

Be AHelper

Arti Nehru, Los Angeles, USA

To those who seek the Lord, the great promise is that he will be found.

“If you seek him, you will find Him” (1 Chronicles 28:9).

And when he is found, there is great reward. “Whoever draws near to God must believe that He

exists and that He rewards those who seek him” (Hebrews 11:6).

God himself is our greatest reward; when we have him, we have everything. Hence,

“Seek the Lord and his strength; seek his presence continually!” -

John Piper 2012, Desiring God Foundation

To be a sincere seeker we need to totally trust in the Wisdom and Love of God. We have to unlearn all our old habits and abandon ourselves to the will of God. To be a sincere seeker, we cannot pick and choose to see the Divine in some parts of creation, but not others. We cannot choose to love the good people and hate the so-called bad. We must see the divinity and reflection of God in ALL of creation. We must be humble in the presence of all creation. Failing this, our ego prevents us from truly loving that reflection of God’s image.

The only thing to seek in contemplative prayer is God; and we seek Him successfully when we

realize that we cannot find Him unless He shows Himself to us, and yet at the same time that He

would not have inspired us to seek Him unless we had already found Him

- Thomas Merton, Thoughts in Solitude.

It must be understood that when we receive the Gyan (Knowledge of God), we do so only through the grace of a Spiritual Master, such as Her Holiness Satguru Mata Sudiksha ji, who allows us to see the Formless Nirankar. When we live with the Formless, it’s living and loving flows right through us to touch the world at large.

Father Richard Rhor OFM (C.A.C, January 5th 2020) puts it as follows:

O Great Love, thank you for living and loving in us and through us. May all that we do, flow from

our deep connection with you and all beings. Help us become a community that vulnerably shares each other’s burdens and the weight of glory.

Listen to our hearts’ longings for the healing of our world.


34 35

The year is 2008. Ten guys came into a city and launched 12 coordinated shooting and bombing attacks that left more than 170 dead and more than 300 wounded. The attacks lasted four days and left the city of Mumbai terrorized.

When I watch images from the 2008 Mumbai attacks, what stirs me most is what happened at the prominent Taj Hotel. The staff there were trained within the philosophy of serving their guests with the same dedication and devotion, as if they are serving God. They saw the “Guest as God”.

With the hotel under siege, employees who could have run to safety and return back home to their families, instead chose to stay at the hotel. They could not abandon their guests and felt compelled to save them. They put their own lives in danger, to protect residents who were virtually strangers. This astounds me.

While brutal murders were taking place, heroic acts of the most selfless kind were also simultaneously occurring. People were risking their own lives to save the lives of others.

Be AHelper

Arti Nehru, Los Angeles, USA

To those who seek the Lord, the great promise is that he will be found.

“If you seek him, you will find Him” (1 Chronicles 28:9).

And when he is found, there is great reward. “Whoever draws near to God must believe that He

exists and that He rewards those who seek him” (Hebrews 11:6).

God himself is our greatest reward; when we have him, we have everything. Hence,

“Seek the Lord and his strength; seek his presence continually!” -

John Piper 2012, Desiring God Foundation

To be a sincere seeker we need to totally trust in the Wisdom and Love of God. We have to unlearn all our old habits and abandon ourselves to the will of God. To be a sincere seeker, we cannot pick and choose to see the Divine in some parts of creation, but not others. We cannot choose to love the good people and hate the so-called bad. We must see the divinity and reflection of God in ALL of creation. We must be humble in the presence of all creation. Failing this, our ego prevents us from truly loving that reflection of God’s image.

The only thing to seek in contemplative prayer is God; and we seek Him successfully when we

realize that we cannot find Him unless He shows Himself to us, and yet at the same time that He

would not have inspired us to seek Him unless we had already found Him

- Thomas Merton, Thoughts in Solitude.

It must be understood that when we receive the Gyan (Knowledge of God), we do so only through the grace of a Spiritual Master, such as Her Holiness Satguru Mata Sudiksha ji, who allows us to see the Formless Nirankar. When we live with the Formless, it’s living and loving flows right through us to touch the world at large.

Father Richard Rhor OFM (C.A.C, January 5th 2020) puts it as follows:

O Great Love, thank you for living and loving in us and through us. May all that we do, flow from

our deep connection with you and all beings. Help us become a community that vulnerably shares each other’s burdens and the weight of glory.

Listen to our hearts’ longings for the healing of our world.


34 35

It reminds me of what Fred Rogers once said:

I often try to teach my kids about making “superhero choices.” I believe each of us has the potential to be a hero when we care about all living beings equally or to be more specific, when we see God in each other regardless of looks or backgrounds.

The statement “Guest is God” reminds me that, in a way, everybody is God when you believe the Divine is in every being and in every thing. In helping others, we are actually helping ourselves. Once this realization of the Oneness that connects us all settles in, instead of harming another, I would like to think we would do what those hotel employees did - selflessly trying to help fellow human beings.

We recently had many mass shootings in the United States. One such event was the massacre at a Jewish synagogue in Pittsburgh in 2018. I remembered Fred Roger’s words and looked for the helpers. I read about a Muslim community who raised over $200,000 to help the victims and families. They rose above religious differences and helped their fellow mankind. To me, that is love in action.

We often hear in the Sant Nirankari Mission that, “to love God is to love His children.” All of them - irrespective of religion, caste, color, creed, diet or dress.

When Satguru Baba Gurbachan Singh ji was assassinated on April 24, 1980, his son and the subsequent Satguru of the Mission, Baba Hardev Singh ji, stressed that “blood should flow in veins and not in drains.” He also said, that this was not the death of Baba Gurbachan Ji, but the murder of the principles of great spiritual souls. He turned a dark day into an inspiring one for decades to come, asking us to resurrect the timeless spiritual philosophy in our hearts and minds, and to protect it at all costs. Now, every year on this day, thousands of devotees around the world donate blood to help save lives.

It’s easy to get distressed when we hear about senseless tragedies taking place. But I have found I can learn so much from all the helpers. This is very apparent at this time of COVID-19 too, where a virus is taking the lives of so many who feel helpless. Now, when I see violence, loss and painful circumstances in the world around me, my aim is to not only look for the helpers, but to become one too - wherever I am, in whatever way I can. It is so reassuring in this regard, to see volunteers of the Sant Nirankari Mission in so many continents around the world helping with sanitizationefforts, distributing prepared food and groceries, whilst also sending food parcels and PPE protective equipment to front line staff. I commend these efforts, as real acts of love.

“When I was a boy and I would see scary things in the news, my mother would say to me, Look for the helpers. You will always find people who are helping.”

Joginder Singh, Delhi, India

A human being is the unique blend of the mortal physical body and the immortal divine soul or spirit - a constituent of God. However, it is the immortal divine soul or spirit that activates and propels the inanimate physical body. And, each human body, may it be of a saint or sinner, has a fixed earthly tenure, and on its expiry, it is declared dead and is buried or cremated to turn into dust or ashes, witnessed by those who are near and dear.

By structural appearance, all humans look alike. But appearances can be deceptive. Donning a saintly appearance, a thief may pass for a saint, and may steal your valuables. Again, a physician, in a simple attire, may pass for an ordinary person. However, when we watch him treating patients, we come to know that he is a doctor of medicine. Thus, not appearance, but one's knowl-edge, is one's real mark or true identity. This also holds good in the spiritual realm. The one, who blesses the seekers with the knowledge of the eternal, omnipresent, omnipotent, omniscient and formless God, is a True Master (Satguru). We also refer to such a being as the Holy Master, Messenger or Prophet.


36 37

It reminds me of what Fred Rogers once said:

I often try to teach my kids about making “superhero choices.” I believe each of us has the potential to be a hero when we care about all living beings equally or to be more specific, when we see God in each other regardless of looks or backgrounds.

The statement “Guest is God” reminds me that, in a way, everybody is God when you believe the Divine is in every being and in every thing. In helping others, we are actually helping ourselves. Once this realization of the Oneness that connects us all settles in, instead of harming another, I would like to think we would do what those hotel employees did - selflessly trying to help fellow human beings.

We recently had many mass shootings in the United States. One such event was the massacre at a Jewish synagogue in Pittsburgh in 2018. I remembered Fred Roger’s words and looked for the helpers. I read about a Muslim community who raised over $200,000 to help the victims and families. They rose above religious differences and helped their fellow mankind. To me, that is love in action.

We often hear in the Sant Nirankari Mission that, “to love God is to love His children.” All of them - irrespective of religion, caste, color, creed, diet or dress.

When Satguru Baba Gurbachan Singh ji was assassinated on April 24, 1980, his son and the subsequent Satguru of the Mission, Baba Hardev Singh ji, stressed that “blood should flow in veins and not in drains.” He also said, that this was not the death of Baba Gurbachan Ji, but the murder of the principles of great spiritual souls. He turned a dark day into an inspiring one for decades to come, asking us to resurrect the timeless spiritual philosophy in our hearts and minds, and to protect it at all costs. Now, every year on this day, thousands of devotees around the world donate blood to help save lives.

It’s easy to get distressed when we hear about senseless tragedies taking place. But I have found I can learn so much from all the helpers. This is very apparent at this time of COVID-19 too, where a virus is taking the lives of so many who feel helpless. Now, when I see violence, loss and painful circumstances in the world around me, my aim is to not only look for the helpers, but to become one too - wherever I am, in whatever way I can. It is so reassuring in this regard, to see volunteers of the Sant Nirankari Mission in so many continents around the world helping with sanitizationefforts, distributing prepared food and groceries, whilst also sending food parcels and PPE protective equipment to front line staff. I commend these efforts, as real acts of love.

“When I was a boy and I would see scary things in the news, my mother would say to me, Look for the helpers. You will always find people who are helping.”

Joginder Singh, Delhi, India

A human being is the unique blend of the mortal physical body and the immortal divine soul or spirit - a constituent of God. However, it is the immortal divine soul or spirit that activates and propels the inanimate physical body. And, each human body, may it be of a saint or sinner, has a fixed earthly tenure, and on its expiry, it is declared dead and is buried or cremated to turn into dust or ashes, witnessed by those who are near and dear.

By structural appearance, all humans look alike. But appearances can be deceptive. Donning a saintly appearance, a thief may pass for a saint, and may steal your valuables. Again, a physician, in a simple attire, may pass for an ordinary person. However, when we watch him treating patients, we come to know that he is a doctor of medicine. Thus, not appearance, but one's knowl-edge, is one's real mark or true identity. This also holds good in the spiritual realm. The one, who blesses the seekers with the knowledge of the eternal, omnipresent, omnipotent, omniscient and formless God, is a True Master (Satguru). We also refer to such a being as the Holy Master, Messenger or Prophet.


36 37

Let it be borne in the mind that knowledge is the sum of thoughts. And a person is what his thoughts are. Thoughts being subtle, abide and pulsate in the cosmos – not just within our mental framework. Therefore, these can be tuned into by anyone, anywhere, anytime. The spiritually evolved are highly tuned, but even the everyday person can pick up on these vibrations.

Accordingly, thoughts expressed by Holy Masters, ages ago, are being conveyed through the entire cosmos. When we speak from our deepest self, we communicate these sentiments. Not only from person to person, but these spiritual thoughts are also being conveyed today through mechanical and electrical means.

There is yet another truth that needs to be clearly understood. Scriptures testify that, in igno-rance, the human thinks himself to be a gross body, ignoring the fact that he is constituted of the mortal gross physical body and the immortal subtle divine spirit or soul. Bereft of the latter, the former is of no value. Therefore, realisation of the spirit or self-realisation has been pronounced as the prime purpose of human life, which can be accomplished by the grace of a contemporary True Master. To this end, God has blessed humanity with an unbroken chain of True Masters:

Jesus Christ is the same yesterday, today and for ever.- Bible (Hebrews 13:8)

However, unlike a worldling whose sole aim of life is the accumulation of material possessions, a True Master dedicates his entire being to human service, upliftment and salvation. He (and today She, in the form of Satguru Mata Sudiksha Ji) extricates the innocent devotees from the cobweb of arduous rites and rituals, prescribed and practised in the name of religion. The Master therefore, defines what true religion is :

Shedding all illusions and delusions and worshipping God, is the eternal religion.— Adi Granth, pp. 195-96

And that the primary purpose of human life is realisation of one's real or spiritual self. The Master fulfils this objective by bestowing Self-realisation or God-knowledge upon the aspirants.

God-knowledge, properly understood, assimilated and lived up to, brings about a radical transformation in the life of the blessed devotee. He rises above all distinctions and discriminations of caste, colour, creed, race and nationality; high or low, rich or poor. Perceiving God equally dwelling in every

human, he loves and serves all humans. Further, unlike a worldling, who is self-centred, an awakened devotee continues to discharge his domestic and social obligations, but with a sense of detached-attachment. Consequently, he is on the track of peace and harmony, service and sacrifice. He leads a life of the spirit, and his motto is: Universal Brotherhood through the Fatherhood of God.

The devotees are deeply indebted to their True Master for blessing them with God-knowledge, which brought about a transformation in their life: from self-centredness to fraternal living. They ardently wish that they may always behold their True Master and listen to her words of wisdom.

However, for keeping the devotees on the spiritual track, the True Master reminds us that it is the Divine God-knowledge, not the physical body, which is the True Master. She further explains that like other humans, at the bodily level the Master too shall depart on the completion of her stipulated earthly tenure. The

Master therefore enjoins devotees to always identity with Divine God-knowledge and not with her physical body.

But, owing to their unbounded dedication and devotion to and love for their True Master it is extremely hard for devotees to reconcile with the very thought of ‘losing’ their Master. The moment they think of their True Master, they behold his or her living image in all its glory. Over time, as Masters leave this physical world, their devotees continue beholding their images, as projected through portraits, idols and statues. Devotees celebrate the birthdays of their respective Masters as also key events related to their lives, with deep devotional zeal and fer-vour. Thus, memories of the Holy Masters are perpetuated for the coming generations to draw inspiration to live up their teachings.

Yet, as per the holy teachings, for fulfilling the prime purpose of human life, one has to approach a contemporary, living Master.

The devotees are deeply indebted to their True Master

for blessing them with God-knowledge


38 39

Let it be borne in the mind that knowledge is the sum of thoughts. And a person is what his thoughts are. Thoughts being subtle, abide and pulsate in the cosmos – not just within our mental framework. Therefore, these can be tuned into by anyone, anywhere, anytime. The spiritually evolved are highly tuned, but even the everyday person can pick up on these vibrations.

Accordingly, thoughts expressed by Holy Masters, ages ago, are being conveyed through the entire cosmos. When we speak from our deepest self, we communicate these sentiments. Not only from person to person, but these spiritual thoughts are also being conveyed today through mechanical and electrical means.

There is yet another truth that needs to be clearly understood. Scriptures testify that, in igno-rance, the human thinks himself to be a gross body, ignoring the fact that he is constituted of the mortal gross physical body and the immortal subtle divine spirit or soul. Bereft of the latter, the former is of no value. Therefore, realisation of the spirit or self-realisation has been pronounced as the prime purpose of human life, which can be accomplished by the grace of a contemporary True Master. To this end, God has blessed humanity with an unbroken chain of True Masters:

Jesus Christ is the same yesterday, today and for ever.- Bible (Hebrews 13:8)

However, unlike a worldling whose sole aim of life is the accumulation of material possessions, a True Master dedicates his entire being to human service, upliftment and salvation. He (and today She, in the form of Satguru Mata Sudiksha Ji) extricates the innocent devotees from the cobweb of arduous rites and rituals, prescribed and practised in the name of religion. The Master therefore, defines what true religion is :

Shedding all illusions and delusions and worshipping God, is the eternal religion.— Adi Granth, pp. 195-96

And that the primary purpose of human life is realisation of one's real or spiritual self. The Master fulfils this objective by bestowing Self-realisation or God-knowledge upon the aspirants.

God-knowledge, properly understood, assimilated and lived up to, brings about a radical transformation in the life of the blessed devotee. He rises above all distinctions and discriminations of caste, colour, creed, race and nationality; high or low, rich or poor. Perceiving God equally dwelling in every

human, he loves and serves all humans. Further, unlike a worldling, who is self-centred, an awakened devotee continues to discharge his domestic and social obligations, but with a sense of detached-attachment. Consequently, he is on the track of peace and harmony, service and sacrifice. He leads a life of the spirit, and his motto is: Universal Brotherhood through the Fatherhood of God.

The devotees are deeply indebted to their True Master for blessing them with God-knowledge, which brought about a transformation in their life: from self-centredness to fraternal living. They ardently wish that they may always behold their True Master and listen to her words of wisdom.

However, for keeping the devotees on the spiritual track, the True Master reminds us that it is the Divine God-knowledge, not the physical body, which is the True Master. She further explains that like other humans, at the bodily level the Master too shall depart on the completion of her stipulated earthly tenure. The

Master therefore enjoins devotees to always identity with Divine God-knowledge and not with her physical body.

But, owing to their unbounded dedication and devotion to and love for their True Master it is extremely hard for devotees to reconcile with the very thought of ‘losing’ their Master. The moment they think of their True Master, they behold his or her living image in all its glory. Over time, as Masters leave this physical world, their devotees continue beholding their images, as projected through portraits, idols and statues. Devotees celebrate the birthdays of their respective Masters as also key events related to their lives, with deep devotional zeal and fer-vour. Thus, memories of the Holy Masters are perpetuated for the coming generations to draw inspiration to live up their teachings.

Yet, as per the holy teachings, for fulfilling the prime purpose of human life, one has to approach a contemporary, living Master.

The devotees are deeply indebted to their True Master

for blessing them with God-knowledge


38 39

The term ‘2020 vision’ is

synonymous with and widely used

to describe perfect eyesight. I feel

therefore, the Year 2020 brings with

it it’s own resolution for us all to try

and perfect how and what we see.

Munminder S Gill, Wolverhampton, UK

The measure for 2020 vision is that a person standing at a distance of 20 feet is able to see what a normal sighted person would see. However, the vision I am eluding to has nothing to do with eyesight, it is the vision of the heart and soul.

It is the same vision that was being shown by Lord Jesus Christ 2,020 years ago and was spread throughout history before and since, by Great Spiritual Masters. What is shown by these Holy beings, who appear on this Earth from time to time, is a glimpse of the vision. It

2020The Year

So how can we perfect this vision?

Whilst I was thinking about this just a few months ago, I noticed a ‘Happy New Year’ greeting formed of lettered balloons. In the greeting, the letter ‘Y’ had drifted to the left so it actually read ‘Happy NewY Ear’. I took ‘Newy’ to be a variant of the word ‘New’ and read the greeting as meaning that rather than new ears, as the ones we have are just fine, perhaps a

new use of the ears is required! Perhaps we need to actually listen through our ears rather than merely hearing sound through them. This means that whatever words we hear through our ears, especially the messages from Satguru and the Holy congregations must be acknowledged and processed so they make sense to us. Then they must be absorbed, reflected upon and practiced in our daily lives.

Another thought that occurred to me was that during the course of this year, the words “twenty-twenty” will leave our lips hundreds or maybe thousands of times. Every time we say these words, we could make a mental note to remember that 20/20 = 1 and use this as a reminder of the presence of the One, all-encompassing reality that we are so fortunate to have been blessed with.

is a glimpse of the spiritual reality that existed long before any creation came to form and will still be there well after the world we see has disappeared.

For those fortunate souls who are blessed enough to receive this glimpse of the spiritual vision, this resolution is to further develop our understanding and connection with the supreme reality and thereby perfect this vision. Some are fortunate enough to see the glimpse and then unwrap the full vision straight away, the way children unwrap their Christmas presents, but for others it takes a lot more time.


40 41

The term ‘2020 vision’ is

synonymous with and widely used

to describe perfect eyesight. I feel

therefore, the Year 2020 brings with

it it’s own resolution for us all to try

and perfect how and what we see.

Munminder S Gill, Wolverhampton, UK

The measure for 2020 vision is that a person standing at a distance of 20 feet is able to see what a normal sighted person would see. However, the vision I am eluding to has nothing to do with eyesight, it is the vision of the heart and soul.

It is the same vision that was being shown by Lord Jesus Christ 2,020 years ago and was spread throughout history before and since, by Great Spiritual Masters. What is shown by these Holy beings, who appear on this Earth from time to time, is a glimpse of the vision. It

2020The Year

So how can we perfect this vision?

Whilst I was thinking about this just a few months ago, I noticed a ‘Happy New Year’ greeting formed of lettered balloons. In the greeting, the letter ‘Y’ had drifted to the left so it actually read ‘Happy NewY Ear’. I took ‘Newy’ to be a variant of the word ‘New’ and read the greeting as meaning that rather than new ears, as the ones we have are just fine, perhaps a

new use of the ears is required! Perhaps we need to actually listen through our ears rather than merely hearing sound through them. This means that whatever words we hear through our ears, especially the messages from Satguru and the Holy congregations must be acknowledged and processed so they make sense to us. Then they must be absorbed, reflected upon and practiced in our daily lives.

Another thought that occurred to me was that during the course of this year, the words “twenty-twenty” will leave our lips hundreds or maybe thousands of times. Every time we say these words, we could make a mental note to remember that 20/20 = 1 and use this as a reminder of the presence of the One, all-encompassing reality that we are so fortunate to have been blessed with.

is a glimpse of the spiritual reality that existed long before any creation came to form and will still be there well after the world we see has disappeared.

For those fortunate souls who are blessed enough to receive this glimpse of the spiritual vision, this resolution is to further develop our understanding and connection with the supreme reality and thereby perfect this vision. Some are fortunate enough to see the glimpse and then unwrap the full vision straight away, the way children unwrap their Christmas presents, but for others it takes a lot more time.


40 41

The Great Sayings

Brahm Gyan

Dave Dhanoa, Toronto, Canada

Being detached from the world does not mean being withdrawn from it. On the contrary, detachment just means that we do not get consumed and dependent

on worldly desires and attachments.

For most of my life I had 2020 vision, but in recent years it has deteriorated somewhat so I now require spectacles for reading. When I first noticed this deterioration, I found myself having to push things away from my eyes in order to see them clearly. As I moved away and the distance between the object and my eyes increased, the vision gradually became clearer until it was far enough away for me to see it with perfect clarity.

Similarly, in order to clear or perfect our spiritual vision, I feel we need to start injecting some detachment into our attachment for this world and worldly desires. As we do this,

the distance between us and the worldly attachment will increase and our vision of the spiritual reality will gradually become clearer. When this happens, then the abundance of positive blissful energy will begin to flow and life will be lived in the blissful state that it was intended.

Being detached from the world does not mean being withdrawn from it. On the contrary, detachment just means that we do not get consumed and dependent on worldly desires and attachments. As we start becoming detached and move towards a more spiritual state, we actually become more

wholly alive and fully present in any moment. Therefore, the result is that we live a fuller and more rewarding life. This is evident in all the great saints that we remember from the Sant Nirankari Mission, who always tended to be towering attractive personalities, exuding wit, wisdom and joy.

So, let’s pray that we can adopt the 2020 resolution in our lives and be resolute about it. All too often, we make resolutions, but we forget to be resolute and, therefore, the resolution loses value and vanishes soon after. Let’s ensure we adopt the resolution and be resolute. Only then can there be any resolve.


42 43

The Great Sayings

Brahm Gyan

Dave Dhanoa, Toronto, Canada

Being detached from the world does not mean being withdrawn from it. On the contrary, detachment just means that we do not get consumed and dependent

on worldly desires and attachments.

For most of my life I had 2020 vision, but in recent years it has deteriorated somewhat so I now require spectacles for reading. When I first noticed this deterioration, I found myself having to push things away from my eyes in order to see them clearly. As I moved away and the distance between the object and my eyes increased, the vision gradually became clearer until it was far enough away for me to see it with perfect clarity.

Similarly, in order to clear or perfect our spiritual vision, I feel we need to start injecting some detachment into our attachment for this world and worldly desires. As we do this,

the distance between us and the worldly attachment will increase and our vision of the spiritual reality will gradually become clearer. When this happens, then the abundance of positive blissful energy will begin to flow and life will be lived in the blissful state that it was intended.

Being detached from the world does not mean being withdrawn from it. On the contrary, detachment just means that we do not get consumed and dependent on worldly desires and attachments. As we start becoming detached and move towards a more spiritual state, we actually become more

wholly alive and fully present in any moment. Therefore, the result is that we live a fuller and more rewarding life. This is evident in all the great saints that we remember from the Sant Nirankari Mission, who always tended to be towering attractive personalities, exuding wit, wisdom and joy.

So, let’s pray that we can adopt the 2020 resolution in our lives and be resolute about it. All too often, we make resolutions, but we forget to be resolute and, therefore, the resolution loses value and vanishes soon after. Let’s ensure we adopt the resolution and be resolute. Only then can there be any resolve.


42 43

Baba Buta Singh Ji pointed out the very essence of those words, revealing that which is nameless, formless and timeless. The early seekers were overwhelmed and arrived at an understanding that had hitherto eluded them.

When Baba Avtar Singh ji was blessed to lead the Mission, he considered a different approach. To ensure that all seekers understood the Gyan, and to give the process greater structure and rationale, he introduced

the five principles, the ten portals and a commentary on the five elements that make up life. He wanted seekers to grasp fully that which is created, and what is the Creator (the creative expanse). Subsequent Gurus in the Nirankari Mission have maintained this approach. There is every possibility, however, that this may change again, whenever the contemporary Master senses the need for transformation.

The MahavakyasThe Mahavakyas, the Great Sayings from the Upanishads (the Advaita school of Vedanta) used four mantras to attain the highest of states in which the individual self dissolves inseparably into Brahman, the Divine.

1. PrajñānamBrahma–Prajñānais Brahman, Brahman isPrajñāna”(AitareyaUpanishad 3.3 of the Rig Veda) leads us to the understanding that Higher Knowledge or Awareness, is Brahman Itself.

This universal experience that the visionaries had, across the centuries, has been very similar in both Scripture and Poetic texts. The stories of virtuous traits are also echoes of one another.

The manner, in which the Gyan was shared, was usually coloured by the Spiritual Seer’s culture, age, and the environment he found himself in.

In the Sant Nirankari Mission, Baba Buta Singh ji, the first in the lineage of Nirankari Gurus, did not begin with the preparatory vows that Baba Avtar Singh ji subsequently adopted. He simply used to motion with his hands, asking as to what existed between the earth and sky. “What do youseehere?”,BabaButaSingh ji would question, whilst giving key quotes from the Holy Scriptures that the people were well versed in.

Although people were adept at the said sayings and Scriptural verses, they were unfamiliar with their meaning.

Let us look at how the Brahm Gyan was shared by saints and seers, and how it was actually received in ancient

times. It is my understanding that it has been delivered in many different ways, without there being a universal

expression. What is universal, consistent and immutable, however, is the realisation that it brings.

Baba Buta Singh ji

2. AyamAtmāBrahma–ThisSelf (Atman) is Brahman (Mandukya Upanishad 1.2 of the Atharva Veda)

3. TatTvamAsi–Thouartthat(Chandogya Upanishad 6.8.7 of the Sama Veda) leads us to know that we are that Self which is Brahman.

4. AhamBrahmāsmi–IamBrahman, I am Divine [7] (Brihadaranyaka Upanishad1.4.10 of the Yajur Veda)

As I researched, I began to realise the relationship of these sayings to Brahm Gyan. I am a firmbelieverthatBrahmGyanis a ‘kirpa’ or grace from the Satguru. However, whilst receipt of Brahm Gyan is totally down to the blessings of the Satguru, the application of Gyan (such that we move from Knowledge to Knowing, or Gyan to Gyanni (the status of being self-realised) is to be earned. In other words, God Knowledge is a gift, but God Knowing involves effort.

There are learned souls who, at the moment of reception of the Brahm Gyan, understand andsurrenderrightaway–i.e.the move from Gyan to Gyanni, and Knowledge to Knowing, is instantaneous for these individuals. I feel, however, that for most of us it is really a journey of becoming, in which we must grapple with our mind to shed the ego and eventually surrender. Effort is to be expended in terms of attending Satsang (company of saints),engaginginSeva(selflessservice) and focussing on Simran (remembrance of God).

The Mahavakyas and the Sant Nirankari MissionLet’s consider the Mahavakyas again, through the lens of the Sant Nirankari Mission:

1. Higher Knowledge or Awareness is Brahman itself.In the Nirankari Mission we aretaughtthatfirstlyGuruisthe Brahm Gyan and further Brahm Gyan is the unveiling of Nirankar itself. In the process of Brahm Gyan, as developed by Baba Avtar Singh Ji, the seeker is asked to consider the created universe, and one step at a time, take every created element away. This helps the seeker to directly understand Brahman or Nirankar as it is, in pure formlessness. Baba Avtar Singh ji used to say, “Nirankar’s Gyan is Nirankar itself!”.

2. The Self is Brahman.Spirituality in India emphasises the thought that the human body is actually areflectionofthewholeUniverse. The Self or the

Soul is the same as Nirankar within the Universe. The Self in the Human Body is not reflectedclearlybecauseof the obscuring factor of Mind or Thoughts - the main one being that the Human Body is the Self. The Gurus say that the Human Body is the vehicle for the Self, but the Self is the source of life for everything. Baba Hardev Singh ji, the fourth in the lineage of Nirankari Gurus, once gave the example of a bottle of water in the ocean. He explained the water in the bottle is the same as the water in the ocean, but the bottle cap of ignorance is standing in the way of the merger. Ignorance obstructs us from realising our True Form.

3. You are That or You are Brahman/Nirankar.Thefinalstageofmergerwherethelittle“I”offalseperception that you are the body, merges in the Wisdom ofBrahmGyanintothe“I”ofEverything. I am is Nirankar at the core, a realisation that arrives when there is no longer any Mind - just Nirankar that remains.

4. I am Brahman!Baba Avtar Singh ji once said, “you are not this body, and what you see before you. Rather, you are Nirankar–theformless,andthatthereisnodifference”.Baba Hardev Singh ji went on to say, “the world is a place where the soul has lost recognitionofitself”.Hewould often speak of Brahm Gyan as a light in which the Reality is revealed to us. He

Baba Avtar Singh ji


44 45

Baba Buta Singh Ji pointed out the very essence of those words, revealing that which is nameless, formless and timeless. The early seekers were overwhelmed and arrived at an understanding that had hitherto eluded them.

When Baba Avtar Singh ji was blessed to lead the Mission, he considered a different approach. To ensure that all seekers understood the Gyan, and to give the process greater structure and rationale, he introduced

the five principles, the ten portals and a commentary on the five elements that make up life. He wanted seekers to grasp fully that which is created, and what is the Creator (the creative expanse). Subsequent Gurus in the Nirankari Mission have maintained this approach. There is every possibility, however, that this may change again, whenever the contemporary Master senses the need for transformation.

The MahavakyasThe Mahavakyas, the Great Sayings from the Upanishads (the Advaita school of Vedanta) used four mantras to attain the highest of states in which the individual self dissolves inseparably into Brahman, the Divine.

1. PrajñānamBrahma–Prajñānais Brahman, Brahman isPrajñāna”(AitareyaUpanishad 3.3 of the Rig Veda) leads us to the understanding that Higher Knowledge or Awareness, is Brahman Itself.

This universal experience that the visionaries had, across the centuries, has been very similar in both Scripture and Poetic texts. The stories of virtuous traits are also echoes of one another.

The manner, in which the Gyan was shared, was usually coloured by the Spiritual Seer’s culture, age, and the environment he found himself in.

In the Sant Nirankari Mission, Baba Buta Singh ji, the first in the lineage of Nirankari Gurus, did not begin with the preparatory vows that Baba Avtar Singh ji subsequently adopted. He simply used to motion with his hands, asking as to what existed between the earth and sky. “What do youseehere?”,BabaButaSingh ji would question, whilst giving key quotes from the Holy Scriptures that the people were well versed in.

Although people were adept at the said sayings and Scriptural verses, they were unfamiliar with their meaning.

Let us look at how the Brahm Gyan was shared by saints and seers, and how it was actually received in ancient

times. It is my understanding that it has been delivered in many different ways, without there being a universal

expression. What is universal, consistent and immutable, however, is the realisation that it brings.

Baba Buta Singh ji

2. AyamAtmāBrahma–ThisSelf (Atman) is Brahman (Mandukya Upanishad 1.2 of the Atharva Veda)

3. TatTvamAsi–Thouartthat(Chandogya Upanishad 6.8.7 of the Sama Veda) leads us to know that we are that Self which is Brahman.

4. AhamBrahmāsmi–IamBrahman, I am Divine [7] (Brihadaranyaka Upanishad1.4.10 of the Yajur Veda)

As I researched, I began to realise the relationship of these sayings to Brahm Gyan. I am a firmbelieverthatBrahmGyanis a ‘kirpa’ or grace from the Satguru. However, whilst receipt of Brahm Gyan is totally down to the blessings of the Satguru, the application of Gyan (such that we move from Knowledge to Knowing, or Gyan to Gyanni (the status of being self-realised) is to be earned. In other words, God Knowledge is a gift, but God Knowing involves effort.

There are learned souls who, at the moment of reception of the Brahm Gyan, understand andsurrenderrightaway–i.e.the move from Gyan to Gyanni, and Knowledge to Knowing, is instantaneous for these individuals. I feel, however, that for most of us it is really a journey of becoming, in which we must grapple with our mind to shed the ego and eventually surrender. Effort is to be expended in terms of attending Satsang (company of saints),engaginginSeva(selflessservice) and focussing on Simran (remembrance of God).

The Mahavakyas and the Sant Nirankari MissionLet’s consider the Mahavakyas again, through the lens of the Sant Nirankari Mission:

1. Higher Knowledge or Awareness is Brahman itself.In the Nirankari Mission we aretaughtthatfirstlyGuruisthe Brahm Gyan and further Brahm Gyan is the unveiling of Nirankar itself. In the process of Brahm Gyan, as developed by Baba Avtar Singh Ji, the seeker is asked to consider the created universe, and one step at a time, take every created element away. This helps the seeker to directly understand Brahman or Nirankar as it is, in pure formlessness. Baba Avtar Singh ji used to say, “Nirankar’s Gyan is Nirankar itself!”.

2. The Self is Brahman.Spirituality in India emphasises the thought that the human body is actually areflectionofthewholeUniverse. The Self or the

Soul is the same as Nirankar within the Universe. The Self in the Human Body is not reflectedclearlybecauseof the obscuring factor of Mind or Thoughts - the main one being that the Human Body is the Self. The Gurus say that the Human Body is the vehicle for the Self, but the Self is the source of life for everything. Baba Hardev Singh ji, the fourth in the lineage of Nirankari Gurus, once gave the example of a bottle of water in the ocean. He explained the water in the bottle is the same as the water in the ocean, but the bottle cap of ignorance is standing in the way of the merger. Ignorance obstructs us from realising our True Form.

3. You are That or You are Brahman/Nirankar.Thefinalstageofmergerwherethelittle“I”offalseperception that you are the body, merges in the Wisdom ofBrahmGyanintothe“I”ofEverything. I am is Nirankar at the core, a realisation that arrives when there is no longer any Mind - just Nirankar that remains.

4. I am Brahman!Baba Avtar Singh ji once said, “you are not this body, and what you see before you. Rather, you are Nirankar–theformless,andthatthereisnodifference”.Baba Hardev Singh ji went on to say, “the world is a place where the soul has lost recognitionofitself”.Hewould often speak of Brahm Gyan as a light in which the Reality is revealed to us. He

Baba Avtar Singh ji


44 45

would ask us to rise above the body and mind, and witness the eternal nature of things.

Nirankari SadhanasWhen we receive the Brahm Gyan we go through the three main Sadhanas, which have been consistent since the Golden Age (Sat-Yug). Baba Avtar Singh ji used to say that receiving the Brahm Gyan is wonderful but holding to it and maintaining Awareness, is even more important. He asked that we keep to these Sadhanas as supports.

1. Seva:Satguru Sudiksha ji Maharaj, the contemporary Master of the Sant Nirankari Mission, said it best, “when we see Nirankar in others and serve them like we are serving God,thatisSeva”.

2. Satsang:This is a supreme opportunity to sit as a collective, and immerse ourselves in deeper understanding of Brahm Gyan. Through the words and teachings of fellow devotees, we remember that Brahm Gyan is Nirankar and that Nirankar is our main form. We also gain inspiration to live the Brahm Gyan, by giving it practical expression in our lives.

3. Simran:This is our soul conversation with our higher Self, Nirankar. It is the means of complete merger. It leads to our ‘becoming’ Nirankar, such that there is no difference. Words uttered in Simran,“TuhiNirankar”(Youand Only You, O Formless Lord) initially feel like Nirankar is a separate entity. However, it is an invocation to move beyond the limited self, to the eternal essence. A Brahm-Gyanni (Knower of God) uses Simran to arrive at place of no distinction, where he/she knows him/herself to be Nirankar

Through Brahm Gyan, and the practice of these Sadhanas, we become absorbed in Nirankar. We become Nirankar. We realise that there is no other than Nirankar. In this understanding and awareness lies what is bliss, the essential meaning behind the Great Sayings and Brahm Gyan.

Mother, forgive me, for I don’t understand,What happened to the world and our landsI see humans, but no humanityGreat thinkers plagued by this insanityChildren being fed with hatred and liesNurturing walls - in innocent mindsWe claim to be equal but maintain the divideMetal fences, exposing our ego and prideStreams of intolerance blocking our lightShadows of men, giving in to the nightAcid rain pouring down from the tops of the skiesMaking idols of those, who are corrupt and blindWho encourage divisions; insist on the wallsBecause peace, it can threaten the idea of war!Branded by birth, taught to judge by the skinWhen purity really, dwells much deeper withinI see how this world so reacts to religionAs if it was meant to cause such a divisionBut the walls I have seen exist in the mindBecause religion is love, and love is divineOur family consists of countries and nationsAnd yet we engage in hate-segregationTo put up a wall and block out our brothersBreak all bonds, to disrespect our mothersWe’ll listen to a priest while we demean a SageWe’re judging the book, not reading the pageBut if for a moment we turned to the LightAnd recognised the Self with infinite sightPerhaps we could speak and go beyond namesPerhaps we’d hear how our prayers are the sameFor a world where humanity learns to be humanWhere scars and wounds start graciously bloomingWhere we pull down the walls, stone by stoneStart building bridges, turning hearts into homesBecause the Oneness in me, I feel it in YouIf all else is a lie, perhaps we are the Truth?Open your palms, let your fingers unfurlYou’re one with the dust that created this worldLet the ‘Self ’ come alive, let the spark shine outLet the world really see what love is aboutLet’s become that bridge that unites the massesLet divisions subside into dust, into ashesAlthough billions of souls, we exist as just OneMay we live as the flower that faces the SunAnd when the Beloved beckons, open your heartTo immerse in the words that love imparts!

When the

Beloved Beckons Serena Nagha, London, UK


46 47

would ask us to rise above the body and mind, and witness the eternal nature of things.

Nirankari SadhanasWhen we receive the Brahm Gyan we go through the three main Sadhanas, which have been consistent since the Golden Age (Sat-Yug). Baba Avtar Singh ji used to say that receiving the Brahm Gyan is wonderful but holding to it and maintaining Awareness, is even more important. He asked that we keep to these Sadhanas as supports.

1. Seva:Satguru Sudiksha ji Maharaj, the contemporary Master of the Sant Nirankari Mission, said it best, “when we see Nirankar in others and serve them like we are serving God,thatisSeva”.

2. Satsang:This is a supreme opportunity to sit as a collective, and immerse ourselves in deeper understanding of Brahm Gyan. Through the words and teachings of fellow devotees, we remember that Brahm Gyan is Nirankar and that Nirankar is our main form. We also gain inspiration to live the Brahm Gyan, by giving it practical expression in our lives.

3. Simran:This is our soul conversation with our higher Self, Nirankar. It is the means of complete merger. It leads to our ‘becoming’ Nirankar, such that there is no difference. Words uttered in Simran,“TuhiNirankar”(Youand Only You, O Formless Lord) initially feel like Nirankar is a separate entity. However, it is an invocation to move beyond the limited self, to the eternal essence. A Brahm-Gyanni (Knower of God) uses Simran to arrive at place of no distinction, where he/she knows him/herself to be Nirankar

Through Brahm Gyan, and the practice of these Sadhanas, we become absorbed in Nirankar. We become Nirankar. We realise that there is no other than Nirankar. In this understanding and awareness lies what is bliss, the essential meaning behind the Great Sayings and Brahm Gyan.

Mother, forgive me, for I don’t understand,What happened to the world and our landsI see humans, but no humanityGreat thinkers plagued by this insanityChildren being fed with hatred and liesNurturing walls - in innocent mindsWe claim to be equal but maintain the divideMetal fences, exposing our ego and prideStreams of intolerance blocking our lightShadows of men, giving in to the nightAcid rain pouring down from the tops of the skiesMaking idols of those, who are corrupt and blindWho encourage divisions; insist on the wallsBecause peace, it can threaten the idea of war!Branded by birth, taught to judge by the skinWhen purity really, dwells much deeper withinI see how this world so reacts to religionAs if it was meant to cause such a divisionBut the walls I have seen exist in the mindBecause religion is love, and love is divineOur family consists of countries and nationsAnd yet we engage in hate-segregationTo put up a wall and block out our brothersBreak all bonds, to disrespect our mothersWe’ll listen to a priest while we demean a SageWe’re judging the book, not reading the pageBut if for a moment we turned to the LightAnd recognised the Self with infinite sightPerhaps we could speak and go beyond namesPerhaps we’d hear how our prayers are the sameFor a world where humanity learns to be humanWhere scars and wounds start graciously bloomingWhere we pull down the walls, stone by stoneStart building bridges, turning hearts into homesBecause the Oneness in me, I feel it in YouIf all else is a lie, perhaps we are the Truth?Open your palms, let your fingers unfurlYou’re one with the dust that created this worldLet the ‘Self ’ come alive, let the spark shine outLet the world really see what love is aboutLet’s become that bridge that unites the massesLet divisions subside into dust, into ashesAlthough billions of souls, we exist as just OneMay we live as the flower that faces the SunAnd when the Beloved beckons, open your heartTo immerse in the words that love imparts!

When the

Beloved Beckons Serena Nagha, London, UK


46 47

Mind-Occupied SoulKiran Pandey, New York, USA

The natural state of being flourishes at its optimum when one is free of subjugation from alien occupation. The soul, the sole heir to divine inheritance, which is designed, equipped and intended to rule and subdue even the most densely robust precipitations of the mind, has lethargically fallen prey to the colonization of this very mind. In fact, the soul has succumbed to the worst-case scenario of the Cinderella Syndrome.

Is there, therefore, hope, any sliver of light, or a lost slipper to be found? Many, since the dawn of reality have claimed, ‘indeed, there is!’. But before the soul can embark upon liberation, it needs to acknowledge that it is under the weighty influence of the mind. Once the umbilical cord snaps, the soul goes into free fall, getting farther and farther away from its origin. The Matrix, now a classic Hollywood movie, captures somewhat the essence of the expansive, mammoth grip the mind exerts over the soul. It shows that the sheer hypnotic pitch of the mind can corrupt the most arduously disciplined souls.

How can a listless soul, journeying through abysmal cycles of lures and

figments, ever hope to escape and achieve emancipation! Let’s take the first thing first. The soul needs to get a grip of itself and get rid of its false identity. It has to accept the truth that it is not the mind, but rather a genuine soul. The soul must acknowledge that it is part and parcel of the highest, superior Entity that commands the entire universe, while the mind is nothing but a fickle invention of its whereabouts.

The mind is that baggage the soul begins to accumulate as it ventures through dark dungeons, experiencing subhuman sentiments on its way to human form. Once the human frame is acquired, the mind further advances its

tentacles. What results is a personalized perception of one’s view of the world. Over time the mind assumes a role of such magnitude that it completely eclipses the stature of its very inventor, the soul. In the majority of cases, the mind not only overshadows, but actually drains and derails the soul to what seems to be hopeless opaqueness.

Adding to this anarchy, the mind declares its version of the world view to be far superior to the rest. This is so because certain souls boldly claim that the material world is all that there is in this grand scheme of things; there is nothing before or beyond it. In a broader picture, sadly despite all the technological advances, a deliberately

stratified, fashionable, Prozac-driven and extremely fragmented world has come into existence. The current state of turmoil can be credited to the single most infamous entity, the mind.

The monopoly of the mind is nothing short of the 21st century corporate arena. The factory of the mind produces such notoriously irresistible treats that the soul finds itself completely helpless to see through the hollow projections; it follows it around like a zombie. It is akin to investing one’s entire lifetime in the business of leaning against the shadow of cloud passing in the sky above. Such leaning is absurd, and yet the entire human race has been deliriously enslaved to such a shockingly analogous

The factory of the mind produces such notoriously irresistible treats that the soul finds itself completely helpless to see through the hollow projections.

48 49

Mind-Occupied SoulKiran Pandey, New York, USA

The natural state of being flourishes at its optimum when one is free of subjugation from alien occupation. The soul, the sole heir to divine inheritance, which is designed, equipped and intended to rule and subdue even the most densely robust precipitations of the mind, has lethargically fallen prey to the colonization of this very mind. In fact, the soul has succumbed to the worst-case scenario of the Cinderella Syndrome.

Is there, therefore, hope, any sliver of light, or a lost slipper to be found? Many, since the dawn of reality have claimed, ‘indeed, there is!’. But before the soul can embark upon liberation, it needs to acknowledge that it is under the weighty influence of the mind. Once the umbilical cord snaps, the soul goes into free fall, getting farther and farther away from its origin. The Matrix, now a classic Hollywood movie, captures somewhat the essence of the expansive, mammoth grip the mind exerts over the soul. It shows that the sheer hypnotic pitch of the mind can corrupt the most arduously disciplined souls.

How can a listless soul, journeying through abysmal cycles of lures and

figments, ever hope to escape and achieve emancipation! Let’s take the first thing first. The soul needs to get a grip of itself and get rid of its false identity. It has to accept the truth that it is not the mind, but rather a genuine soul. The soul must acknowledge that it is part and parcel of the highest, superior Entity that commands the entire universe, while the mind is nothing but a fickle invention of its whereabouts.

The mind is that baggage the soul begins to accumulate as it ventures through dark dungeons, experiencing subhuman sentiments on its way to human form. Once the human frame is acquired, the mind further advances its

tentacles. What results is a personalized perception of one’s view of the world. Over time the mind assumes a role of such magnitude that it completely eclipses the stature of its very inventor, the soul. In the majority of cases, the mind not only overshadows, but actually drains and derails the soul to what seems to be hopeless opaqueness.

Adding to this anarchy, the mind declares its version of the world view to be far superior to the rest. This is so because certain souls boldly claim that the material world is all that there is in this grand scheme of things; there is nothing before or beyond it. In a broader picture, sadly despite all the technological advances, a deliberately

stratified, fashionable, Prozac-driven and extremely fragmented world has come into existence. The current state of turmoil can be credited to the single most infamous entity, the mind.

The monopoly of the mind is nothing short of the 21st century corporate arena. The factory of the mind produces such notoriously irresistible treats that the soul finds itself completely helpless to see through the hollow projections; it follows it around like a zombie. It is akin to investing one’s entire lifetime in the business of leaning against the shadow of cloud passing in the sky above. Such leaning is absurd, and yet the entire human race has been deliriously enslaved to such a shockingly analogous

The factory of the mind produces such notoriously irresistible treats that the soul finds itself completely helpless to see through the hollow projections.

48 49

from a terrifying nightmare. It’s a like person, shrouded by the dense fog of fear and anxiety a few short moments earlier, suddenly rises to full wakefulness. He wipes away the sweat and takes a sigh of relief, reassuring himself, “oh, it was all just a dream”.

The difference between a nightmare-infested state and an awakened one cannot be measured in miles, knots or even light years; it is dimensions apart. Simply put, the two states are inter-dimensional.

A somewhat similar process can lead to the awakened state of the soul through Brahm Gyan or Gnostic Knowledge. The soul can then echo the same phrase, “oh, this was all just a dream, just a dream; I’ve been set free.”

state, millennium and again. We clutch at shadows, seeking lasting happiness from passing phenomena.

However, there is hope. There is indeed a way for the soul to reclaim its fallen glory and reinstate its legitimate sovereignty. But what is it that can help bring about this coup d’état? What tonic, what magic pill, or regimen is required to overthrow the false authority of the mind? Just because the soul has been deprived of its special status for ages, does it mean that an equally long duration will be required for the damage to be undone?

No, indeed not. Wise souls have advised that freeing of the soul from the unlawful occupancy of the mind is as simple as gently awakening someone

The mind not only overshadows, but actually drains and derails the soul to what seems to be hopeless opaqueness.

STARTfrom Youself!Astha Sethi, Vancouver, Canada

Be inspirational

Start a change that’s sensational

Don’t live in ignorance

Every human can make a difference

Ignite the spark within

Stop judging others on the basis of their skin

Stop dwelling over your mistakes in the past

The time is moving too fast

Human values is what it is all about

This isn’t the time to miss out

For oneness is what we should strive

And from Multiculturalism not be deprived

Love, humanity, kindness - do make our priority

Hatred violence power, is nothing but a polarity

Relying on others will not get the job done

You have to start yourself then join everyone


50 51

from a terrifying nightmare. It’s a like person, shrouded by the dense fog of fear and anxiety a few short moments earlier, suddenly rises to full wakefulness. He wipes away the sweat and takes a sigh of relief, reassuring himself, “oh, it was all just a dream”.

The difference between a nightmare-infested state and an awakened one cannot be measured in miles, knots or even light years; it is dimensions apart. Simply put, the two states are inter-dimensional.

A somewhat similar process can lead to the awakened state of the soul through Brahm Gyan or Gnostic Knowledge. The soul can then echo the same phrase, “oh, this was all just a dream, just a dream; I’ve been set free.”

state, millennium and again. We clutch at shadows, seeking lasting happiness from passing phenomena.

However, there is hope. There is indeed a way for the soul to reclaim its fallen glory and reinstate its legitimate sovereignty. But what is it that can help bring about this coup d’état? What tonic, what magic pill, or regimen is required to overthrow the false authority of the mind? Just because the soul has been deprived of its special status for ages, does it mean that an equally long duration will be required for the damage to be undone?

No, indeed not. Wise souls have advised that freeing of the soul from the unlawful occupancy of the mind is as simple as gently awakening someone

The mind not only overshadows, but actually drains and derails the soul to what seems to be hopeless opaqueness.

STARTfrom Youself!Astha Sethi, Vancouver, Canada

Be inspirational

Start a change that’s sensational

Don’t live in ignorance

Every human can make a difference

Ignite the spark within

Stop judging others on the basis of their skin

Stop dwelling over your mistakes in the past

The time is moving too fast

Human values is what it is all about

This isn’t the time to miss out

For oneness is what we should strive

And from Multiculturalism not be deprived

Love, humanity, kindness - do make our priority

Hatred violence power, is nothing but a polarity

Relying on others will not get the job done

You have to start yourself then join everyone


50 51

S P Dal al, Har ayana, India

If we look into our world history, we cannot help but notice the enormous number of deaths attributed to Religion. In the last century alone, more than 100 million people have been put to death in the name of so-called Religion. Indeed, Religion has caused bloodshed, pain, misery and untold human division. Under such adverse circumstances, can we really advocate that Religion unites, when on the face of it, it actually seems to divide? Is it not the greatest irony, the most ridiculous paradox?

The word Religion is derived from the Latin word Religare, which means to bind. It is

meant to bind - i.e. unite and bring people together. However, to be able to grasp its unifying force, we have to understand its message and its messengers - Spiritual Masters and Seers - who were and are charged with connecting the Divine with mankind. We can examine it by looking at its four important facets - symbols, rituals, human values and the Divine.

Symbols Every religion, be it Hinduism, Sikhism, Islam, Christianity, Buddhism, Jainism or any other, is different in its worship, attire, shrine and Scripture. While it emphasizes

the same universal truth, its apparent individuality, shaped by its environment and traditions, varies considerably. To be able to grasp the individual religion, one has to understand its scriptural language, which is coloured by socio-economic, geographical and cultural hues.

RitualsReligious rituals are no exception. They are dissimilar too, as they come out of varying cultural and geographical situations. We only have to look around to observe the huge diversity. There is havan in Hinduism, akhand-path in Sikhism,

has many different names all over the world, but in essence, it’s one and only one.

The adherents’ rigid identification, over a period of time, with their respective religious symbols, rituals and traditions caused them to become separate and aloof. Under the gaze of Religious caretakers, they

are encouraged to consider themselves as the chosen

ones. Through the lens of superiority and specialness, adherents of any Religion begin to look down on other people and other faith traditions. The derogation becomes

so great, that people of other Religions are forced

to convert, with subjugation and even slavery being advocated–indeed,thishashappened over the millennia. Those who resisted have been subjected to terror, torture and killing.

Such divisive thinking over the ages has given rise to conflicts, mass killings, bloodshed and untold misery for humanity, all in the name of Religion. Sadly, masses

namaz in Islam, tefillah in Judaism, the Lord’s prayer in Christianity and so on. Although the exoteric part of religion appears to be worlds apart, the esoteric is never too different. Paramatma, The Lord, Akal-Purukh, Allah and Jehovah are names of one omnipresent and omnipotent force to which all the prayers are addressed.

Hum an ValuesThe important human values that shape our lives, guide and mould us are very much the same in every religion. In spite of our many cultural differences, values such as love, compassion, truth, peace, honesty, forgiveness, tolerance, brotherhood and kindness are essential, and part and parcel of every Religion, wherever it may come from.

The DivineThe fourth element is what we call the Divine - the central core - which is the same in every religion, though addressed by different names: Nirankar, Brahman, Waheguru,

Paramatma, God or Jehovah. The Rigveda (1.164.46), 1st of the four Hindu Vedas, expressesitasfollows–“Ekam sat vipra bahudha vadanti”(Godisone,butpeople call him by different names). The Sant Nirankari Mission’s Avtar Bani (Verse 240)expressesitas–“Allah,

Ishwar, God, Waheguru aise dehansarenaam…”(Allah,Ishwar, God and Waheguru are all his names). Sikhism, Islam and many other religions attribute many names to God. Just like an apple, with many different names, is one in substance, God too is no exception. It


52 53

S P Dal al, Har ayana, India

If we look into our world history, we cannot help but notice the enormous number of deaths attributed to Religion. In the last century alone, more than 100 million people have been put to death in the name of so-called Religion. Indeed, Religion has caused bloodshed, pain, misery and untold human division. Under such adverse circumstances, can we really advocate that Religion unites, when on the face of it, it actually seems to divide? Is it not the greatest irony, the most ridiculous paradox?

The word Religion is derived from the Latin word Religare, which means to bind. It is

meant to bind - i.e. unite and bring people together. However, to be able to grasp its unifying force, we have to understand its message and its messengers - Spiritual Masters and Seers - who were and are charged with connecting the Divine with mankind. We can examine it by looking at its four important facets - symbols, rituals, human values and the Divine.

Symbols Every religion, be it Hinduism, Sikhism, Islam, Christianity, Buddhism, Jainism or any other, is different in its worship, attire, shrine and Scripture. While it emphasizes

the same universal truth, its apparent individuality, shaped by its environment and traditions, varies considerably. To be able to grasp the individual religion, one has to understand its scriptural language, which is coloured by socio-economic, geographical and cultural hues.

RitualsReligious rituals are no exception. They are dissimilar too, as they come out of varying cultural and geographical situations. We only have to look around to observe the huge diversity. There is havan in Hinduism, akhand-path in Sikhism,

has many different names all over the world, but in essence, it’s one and only one.

The adherents’ rigid identification, over a period of time, with their respective religious symbols, rituals and traditions caused them to become separate and aloof. Under the gaze of Religious caretakers, they

are encouraged to consider themselves as the chosen

ones. Through the lens of superiority and specialness, adherents of any Religion begin to look down on other people and other faith traditions. The derogation becomes

so great, that people of other Religions are forced

to convert, with subjugation and even slavery being advocated–indeed,thishashappened over the millennia. Those who resisted have been subjected to terror, torture and killing.

Such divisive thinking over the ages has given rise to conflicts, mass killings, bloodshed and untold misery for humanity, all in the name of Religion. Sadly, masses

namaz in Islam, tefillah in Judaism, the Lord’s prayer in Christianity and so on. Although the exoteric part of religion appears to be worlds apart, the esoteric is never too different. Paramatma, The Lord, Akal-Purukh, Allah and Jehovah are names of one omnipresent and omnipotent force to which all the prayers are addressed.

Hum an ValuesThe important human values that shape our lives, guide and mould us are very much the same in every religion. In spite of our many cultural differences, values such as love, compassion, truth, peace, honesty, forgiveness, tolerance, brotherhood and kindness are essential, and part and parcel of every Religion, wherever it may come from.

The DivineThe fourth element is what we call the Divine - the central core - which is the same in every religion, though addressed by different names: Nirankar, Brahman, Waheguru,

Paramatma, God or Jehovah. The Rigveda (1.164.46), 1st of the four Hindu Vedas, expressesitasfollows–“Ekam sat vipra bahudha vadanti”(Godisone,butpeople call him by different names). The Sant Nirankari Mission’s Avtar Bani (Verse 240)expressesitas–“Allah,

Ishwar, God, Waheguru aise dehansarenaam…”(Allah,Ishwar, God and Waheguru are all his names). Sikhism, Islam and many other religions attribute many names to God. Just like an apple, with many different names, is one in substance, God too is no exception. It


52 53

of people still remain entangled with their limited identities, never venturing out of their comfort zones. What is even worse is the fact that people at large remain distant and far removed from the one single, most unifying factor of all - the Divine itself. It is this factor or spiritual dimension that carries hope for our unity, fraternity and ultimate salvation.

Hence, regardless of our Religious persuasions, what members of all Faith groups need to acquire is the recognition of the Divine - the only unifying force that can help unite humanity in all its diversity. Once the Divine has been known and experienced, every illusion of separateness disappears, leaving in its wake the understanding that we are all children of One God, addressed by different names. The Sampuran Avtar Bani, verse 228 says,

“Ik nu jaan ke ghat ghat andar sabhna de naal pyar karan,

Ik nu jaan ke ghat ghat andar sabhna da satkar karan..”

Knowing the One who resides in all, the Realised love one and all

Knowing the One who resides in all, they exalt and revere one and all

We must understand that it is only by seeing and experiencing the One all-pervading God in all, that we can love and respect all, irrespective of differences in Religious affiliation.

Knowing the OneTo know God or attain self-realisation, a Satguru, a living spiritual Master is required. The Sampuran Avtar Bani (verse 236) spells it out as follows:

“Sanjhe pyo da pata je hove hove kade bakheda na,

Kahe Avtar, Guru de bajhon hunda eh nabeda na”

If they knew of One father, there’d be no fight at all,

There is no knowing, Says Avtar, without True Master’s call

In the Nirankari Mission, the Satguru blesses the devotee with the Knowledge of God, enabling him to see his inter-connectedness with the whole world. This effectively helps to understand that no person or religion is separate from one another. They are all inter-connected in that they

have one common Father, who has one common universal family. This fosters Sarv Dharam Sambhav (maintaining equal respect for all religions), and Vasudhaiva Kutumbakam (seeing the world as a whole, as one family).

It is with such a realization that conflicts give way to universal love. Human beings begin to rise above symbols, rituals and values, creating an environment of better human presence, mutual understanding, peace and prosperity in the truest sense. It is then and only then that we can say,“Religion Unites, Never Divides”.

‘Once the Divine has been known and e xperienced, every illusion of separ ateness

disappe ars, le aving in its wake the understanding that we are all children of

One God.’

Sampuran Avtar Bani

Thou Formless One 3

Truth, my prayer worshipReflection and my grade,Truth I use, Truth I share,Truth indeed, is my trade!Into Truth n’ by the TruthI merged, in the holy stateBuilt on the base of TruthTruth is what I propagate!All-pervasive is the Truth,Vital vigour of every man

Sampuran Hardev Bani

Thou Formless One 3

You are in the sea, you’re down belowIn each an’ every atom you exist aloneHidden in every leaf n’ in every branch In every plantation you manifest aloneIn the drop of every rill, river, waterfall In the rain, in the wind you waft alone,You are the tenderness in all the buds,The fragrance in flowers, you are aloneYou’re the coo coo song of the cuckoo,

Truth is ocean, the waves,A boat, and the oars-man!Truth’s path Truth-capitalStore wares and the tradeThis is Truth, Truth aloneWhich does in all pervadeWith vast mercy ‘n’ graceButaji has shown the wayI, Avtar, adore ‘n’ entreatAt His sacred feet, to stay

In the calling of the koel, you are aloneWherever you are, you alone are thereIn all four directions, you prevail alone,Not only in dusk, but in dawn you existIn day and in night also, you are alone!You’re in the sun; you are in the moon, In the stars stellar bodies you are aloneHardev, I’ve learned through the Guru,In all fourteen worlds, you occur alone


54 55

of people still remain entangled with their limited identities, never venturing out of their comfort zones. What is even worse is the fact that people at large remain distant and far removed from the one single, most unifying factor of all - the Divine itself. It is this factor or spiritual dimension that carries hope for our unity, fraternity and ultimate salvation.

Hence, regardless of our Religious persuasions, what members of all Faith groups need to acquire is the recognition of the Divine - the only unifying force that can help unite humanity in all its diversity. Once the Divine has been known and experienced, every illusion of separateness disappears, leaving in its wake the understanding that we are all children of One God, addressed by different names. The Sampuran Avtar Bani, verse 228 says,

“Ik nu jaan ke ghat ghat andar sabhna de naal pyar karan,

Ik nu jaan ke ghat ghat andar sabhna da satkar karan..”

Knowing the One who resides in all, the Realised love one and all

Knowing the One who resides in all, they exalt and revere one and all

We must understand that it is only by seeing and experiencing the One all-pervading God in all, that we can love and respect all, irrespective of differences in Religious affiliation.

Knowing the OneTo know God or attain self-realisation, a Satguru, a living spiritual Master is required. The Sampuran Avtar Bani (verse 236) spells it out as follows:

“Sanjhe pyo da pata je hove hove kade bakheda na,

Kahe Avtar, Guru de bajhon hunda eh nabeda na”

If they knew of One father, there’d be no fight at all,

There is no knowing, Says Avtar, without True Master’s call

In the Nirankari Mission, the Satguru blesses the devotee with the Knowledge of God, enabling him to see his inter-connectedness with the whole world. This effectively helps to understand that no person or religion is separate from one another. They are all inter-connected in that they

have one common Father, who has one common universal family. This fosters Sarv Dharam Sambhav (maintaining equal respect for all religions), and Vasudhaiva Kutumbakam (seeing the world as a whole, as one family).

It is with such a realization that conflicts give way to universal love. Human beings begin to rise above symbols, rituals and values, creating an environment of better human presence, mutual understanding, peace and prosperity in the truest sense. It is then and only then that we can say,“Religion Unites, Never Divides”.

‘Once the Divine has been known and e xperienced, every illusion of separ ateness

disappe ars, le aving in its wake the understanding that we are all children of

One God.’

Sampuran Avtar Bani

Thou Formless One 3

Truth, my prayer worshipReflection and my grade,Truth I use, Truth I share,Truth indeed, is my trade!Into Truth n’ by the TruthI merged, in the holy stateBuilt on the base of TruthTruth is what I propagate!All-pervasive is the Truth,Vital vigour of every man

Sampuran Hardev Bani

Thou Formless One 3

You are in the sea, you’re down belowIn each an’ every atom you exist aloneHidden in every leaf n’ in every branch In every plantation you manifest aloneIn the drop of every rill, river, waterfall In the rain, in the wind you waft alone,You are the tenderness in all the buds,The fragrance in flowers, you are aloneYou’re the coo coo song of the cuckoo,

Truth is ocean, the waves,A boat, and the oars-man!Truth’s path Truth-capitalStore wares and the tradeThis is Truth, Truth aloneWhich does in all pervadeWith vast mercy ‘n’ graceButaji has shown the wayI, Avtar, adore ‘n’ entreatAt His sacred feet, to stay

In the calling of the koel, you are aloneWherever you are, you alone are thereIn all four directions, you prevail alone,Not only in dusk, but in dawn you existIn day and in night also, you are alone!You’re in the sun; you are in the moon, In the stars stellar bodies you are aloneHardev, I’ve learned through the Guru,In all fourteen worlds, you occur alone


54 55

A Journal promoting world peace and unity through self-realisation and knowledge

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