The Philosophy of The Masters - Sant Kirpal Singh Ji Maharaj
The Philosophy of The Masters - Sant Kirpal Singh Ji Maharaj
The Philosophy of The Masters - Sant Kirpal Singh Ji Maharaj
(Gurmat Sidhant)
by
Introduction 3
What is Simran? 10
Method of Simran 15
Place of Simran 20
Precepts of Simran 32
i
Through the Kindness of a Master 35
Fruits of Simran 37
Fruits of Dhun 45
What is Bhakti? 60
Devotion is Natural 69
ii
Prerequisites for Devotion 72
iii
Obstacles in the Path of Devotion 128
Who Loves the Will of the Lord and Accepts It? 181
iv
The Shabd Cannot Be Spoken or Written 206
v
What Does Shabd Do Within? 236
BOOK 2 286
vi
The Lord of Lords (Hari Rai) 310
vii
378
viii
The Structure of the Body 447
Awe 510
ix
Affection for Others 523
Warning 530
It is Indescribable 536
It is Nectar 537
x
The Nectar is Behind the Covering of the Mind 555
BOOK 3 588
xi
Service by Soul 591
Duties 638
Compassion 647
Contentment 651
Forgiveness 657
Sweetness 667
Austerity 670
Charity 671
xii
Charity of One-Tenth Income 672
Chastity 700
xiii
CHAPTER 6. THE NAME OF GOD (NAAM) 716
xiv
The Wealth of the Name is Permanent and Imperishable
742
Initiation 774
xv
Knowledge (Gyan) 778
xvi
BOOK 4 860
xvii
Where Can We Get the Elixir of Love? 892
Love for the Spiritual and Love for the Physical 908
xviii
The Path of Love is Difficult 932
A Lover 960
xix
Love is Only Available Through a Perfect Master 983
xx
Which Prayer is Granted? 1022
xxi
Fruits of Prayer 1056
Ask for the Name From the Master and Saints and Beg of
Them for Their Grace 1065
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Introduction
In 1939 Sant Kirpal Singh began writing Gurmat
Sidhant - Philosophy of the Masters, a comprehensive
treatise on the science of spirituality, which on the request
of Master Kirpal Singh was published under the name
of His Master Hazur Maharaj Sawan Singh. The books
comprise a complete encyclopedia of basic information on
Sant Mat, the Teachings of the Saints.
When I was writing that book Gurumat Sidhant, one writer came
to visit and was sitting by me at night. I started at nine o’clock,
went on writing, writing as fast as possible. He was sitting watch-
ing me. It was ten, it was eleven o’clock, it was twelve midnight,
one o’clock. ‘From where are you writing?’ he said. ‘There’s
nothing before you to copy.’ I told him, ‘My Master dictates to me.
I’m writing so fast because I cannot keep up to Him.’ (chuckles)
Whatever thoughts come up without thinking are always perfect.
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Shams-i-Tabriz says:
Night is the time when the Beloved Lord appears. Those who are
asleep at this time are depriving themselves of a great boon. Day is
for work, but night is for love and devotion to the Lord. Therefore,
the whole night should be spent in communion with the Lord. The
whole world sleeps, but the devotees spend the night in meditation
at the Feet of the Lord.
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utilize whatever time suits him. But the morning time just
before daybreak, and evening time immediately after sun-
set – are particularly beneficial, because these times unite
night and day (dusk and dawn), and spiritual currents are
particularly strong and powerful at such a time. During
the day, we are engaged in the affairs of the world. There-
fore only night remains for devotion to the Lord.
When the night is young, it yieldeth flower. When old, the fruit;
Yea, they who keep awake in God, alone are blest. (Farid)
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There is an hour of the Indian night, a little before the first glim-
mer of the dawn, when the stars are unbelievably clear and closer,
shining with radiance beyond our belief in this foggy land. The
trees stand silent around one with a friendly presence. As yet there
is no sound from awakening birds, but the whole world seems to be
intent, alive, listening, eager. At such a moment the veil between
the things that are seen and the things that are unseen becomes so
thin as to interpose scarcely any barrier at all between the eternal
beauty and truth and the soul which would comprehend them.
A person who does not get up and remain awake at dawn is not
alive. He is virtually dead. And the head which does not bow in
devotion to the Lord at such a time has no worth! (Farid, 1383-14)
O seeker! Cease your sleep at night and walk into the street of
those who keep a vigil. You will behold them happy and blissful in
the Lord’s refulgence within, like lovers deep in contemplation of
their beloveds, and in the same manner as a moth is enraptured by
the light of a lamp.
He further says:
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He then adds:
You should remain awake for the sake of that Giver of all gifts, and
you should have no fear that sleeplessness will result in mental
fatigue, because during that time flows the Foundation of Life,
the Nectar of which will make you refreshed and heighten your
consciousness. Therefore, do not sleep. Every morning the Voice of
the Lord calls you. By listening to it, all your worries and troubles
will vanish, and the stains of previous evil impressions on your
mind will also be washed away. Do not sleep throughout the night,
because at that time thousands of lives receive the sustaining
life-force. Like the full moon, the Supreme Lord descends from the
highest heavens to bless His disciples with the gifts of Grace and
Mercy.
Only at night the soul meets its Lord and has all its desires ful-
filled. The hearts of those who realize the value of night become as
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What is Simran?
In order to understand it properly, one has to pay at-
tention to its true significance. Simran is a Sanskrit word
derived from the root ‘Smar’. It has several meanings:
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A person should pine for his Master as does the rain bird for a drop
of rain. He should repeat His Name with every breath and should
think of His Form day and night. In short, he should not forget
Him even for a second. The truly great in the world are those who
have in their hearts naught else save the recollection of the Lord.
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Close your eyes, your ears and your mouth, and if then you do not
perceive the beauty of God, you may laugh at me.
Method of Simran
People perform Simran (Repetition) in a variety of ways
and these are:
Kabir says:
The true rosary is the rosary of the mind. The rosaries of the world
are false. If it were possible to have communion with the Lord by
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rotating outside beads, then the Persian wheel, round whose neck
rotate water-holders, should have been the one to realize God.
The practice where the rosary rotates in the hand, the tongue
moves in the mouth, and the mind runs in all the ten directions, is
not called Simran (Repetition).
If you say the rosary of the mind, you can have communion with
the Master. When the soul has not become motionless, of what use
is counting on the fingers? You are counting on your fingers with
the hand, but your mind is strutting about. This is all futile.
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It is for this reason that the Saints start from the very
root of the thing. They advocate repetition by the tongue
of the soul. This way we gain the means of making the
mind still. Saints call this the Simran of the soul.
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Kalma-i-Tariakat or Malkoot.
Ruhi, repetition by the soul with attention at the Third
Eye. This is known as Kalma-i-Marfat or Javroot.
Siri, which is obtained by means of inner revelation.
This is also known as Kalma-i-Hakikat or Lahoot. In this,
the practitioner becomes one with the Simran.
Sufi, by which one merges in the Lord. This is also
called Hahoot. The practitioner loses his own identity and
imbibes that of the Lord. This is the permanent and ever-
lasting stage.
Do the Repetition so that you may manifest God, but not the repe-
tition by tongue, the results of which are not lasting.
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Place of Simran
How can we reach the place where we can contact the
Sound Current? Because this Sound Current is not the
subject of intellect, eyes, or ears, what method then can
we adopt by which we may become so fine as to catch and
enjoy the Sound?
The yogis first awaken the six centers of the body and
then ascend higher. However, if we concentrate at the
headquarters of the soul (during waking hours), our prog-
ress can be both easy and quick. It is for this reason that in
the Hindu Scriptures as well as in the Adi Granth Sahib,
great emphasis has been placed on Simran being carried
out at the Third Eye, the headquarters of the soul in the
body.
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What are the names which one should repeat, and what
is their connection with God? For Simran there are two
kinds of names:
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The name and the person named are one. Between them there is no
difference. In the greatness of names, discern the glory of God.
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If you have the Name of God fully ingrained within you, rest
assured that God Himself is your companion. It behooves you,
therefore, to fly to the pure upper regions. The only requirement
is that you fly on the wings of God’s Names. When I listen to His
Name, the Word or the Divine Melody, I am ready to sacrifice a
hundred lives.
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Hafiz says:
Your daily duty is to pray before the Lord. This is your real work.
Never ponder whether or not your prayer has been heard in the
Court of the Lord. That is His prerogative.
Man shall not live by bread alone, but by every word that proceed-
eth out of the mouth of God. (St. Matthew 4:4, Moses in Deuteron-
omy 8:3)
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and its tasks. Carry on your duties and still keep your
attention fixed in Simran.
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Real Simran for a second cuts asunder the bondage of birth and
rebirth.
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In the sky has arisen a meteor; only the blessed one with the Grace
of the Master can behold its splendor. Through the Word, Guru
shows the way and the seeker attains fulfillment.
You should cross the region of the moon and the sun within your-
self, and lay your soul at the feet of the Master.
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Gods, sages and seers pay homage to a person who repeats the Holy
Names.
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The soul is the essence and the Lord is the source. When it remem-
bers the Lord one-pointedly, it becomes the Lord.
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You should also carry out God’s Simran in such a way as to merge
in Him and to become Him.
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One who remembers the Lord becomes Him. He is beyond the reach
of a sword or of swordsmen.
The people tried to catch hold of him but they could not
do so.
Kabir says:
Remember the Name of the Lord with the same intensity of love as
the fish has for water. It does not stand separation from water, and
dies.
Precepts of Simran
The Saints tell us that we are all accustomed to repeat
certain names. How good it would be if we were to turn
our attention to the Name of God! Simran gives pleasure
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Kabir says:
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Remember the Lord with every breath. Forget Him not even for a
moment.
The Lord has thus ordained: ‘You remember me and I shall remem-
ber you.’
Persons who repeat the Holy Names of God have angels around
them. The Grace of God protects them. They enjoy peace and bliss.
God remembers them.
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Hafiz enjoins:
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Do not blacken your heart with useless thoughts. Ask not from
God aught else but Him.
Fruits of Simran
The Sikh Scriptures detail many a benefit from Simran.
When an overwhelming adversity besets your path, when
there is no other help, when foes hotly pursue you, when
close relations desert you, when all hopes are dashed and
when all avenues are closed, if you still remember God,
no harm shall ever touch you. The Lord is the strength of
the weak. He is eternal. He is known through the Guru’s
Shabd.
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Fruits of Dhun
Mind is not amenable to control, even though millions
of ordinary methods may be tried. Yogis of the past tried
all their techniques and failed; the intellectuals gained
nothing from philosophical discussions and critical com-
mentaries; the efforts of anchorites performing penances
and austerities proved abortive; the learned use all their
knowledge, but with intellect and cleverness alone they
failed to subdue the mind. The only remedy for con-
trolling the mind is to listen to the Sound Current. No
second way exists.
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Death is real, but life (in this world) is unreal. The Bible
says:
Dust thou art, and to dust returns. We have never cared to think
about what kind of a journey lies beyond the gates of death. We
lament the death of others. But actually, we should be concerned
with our own end and should prepare ourselves for our own end
and should prepare ourselves for our own life beyond death.
The pain of death may be likened to a thorny shrub passed into the
body. In the Sikh Scriptures also there are references to the pain of
death.
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Dadu says:
Oh Dadu learn to die first, for everyone has to die soon or late. The
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Koran also enjoins that one should die before his death. This does
not mean that one should commit suicide. After death every soul
has to go helplessly to the Astral and higher regions. But the Scrip-
tures enjoin: Where you have to go after death, go there by dying
while living. Practice such a yoga as will take you to the regions
above during your sojourn in this world.
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One who dives deep in the ocean and rises up into the
sky will make the higher regions his abode and will real-
ize the jewel of the Lord (Hari). So long as we yearn for
life (in this world) we can never obtain this precious Jewel.
It is through the Grace of the Lord that a rare devotee who
dies while living can find this Jewel. If you wish to realize
God, you must die while living, for it is impossible to at-
tain Him so long as you do not die. So long as you cherish
worldly desires, God- Realization will not come to you.
Christ says:
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Oh friend! If you wish to attain life eternal, then die before death
overtakes you. Oh good- natured friend! Die before death overtakes
you, surrender your life to the Lord, and thus walk away from this
life. So long as you do not die while living, how can you ever get
the fruit of Life? Therefore, die while living and avail yourself of
the value of this human life.
O man, you have died a number of times but have remained cov-
ered with veils, for you have failed to realize the secret of real death.
Kabir says:
The whole world keeps dying after death, for no one dies the real
death. I have died a death that will make me never die again. So
long as you do not know how to die while living, you will not gain
freedom from the cycle of birth and death.
Oh man! So long as you do not go out of the body, how can you
ever tread the path of Spirituality?
Only those persons who die while living can taste the
fruits. Therefore, so long as the soul does not leave the
body completely during one’s lifetime, births and deaths
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will continue.
Oh wise man! So long as the veil of the body does not vanish, the
Radiant Form of the Master does not manifest. Therefore, make
a real death your own and remove this veil of the body. Oh man
living in the Will of God! (Gurmukh) the Master confers this death
upon you to enable you to live eternally. So long as you remain
alive on this earth, you should be able to leave your body at will
and traverse the higher regions.
Your abode is there, where the physical body does not exist. Why
are you then tied down to this physical body?
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Shamas-i-Tabriz says:
How wonderful it would be if you should take your soul out of the
body some night, and rise above to higher realms after leaving the
‘tomb’ of your body. If your soul should do this, you would forever
escape death’s sword. You would enter a garden that knows no
autumn.
Oh Soul! Wake up, rise above before death overtakes you; and
behold the kingdom of everlasting peace and bliss.
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You have to see without eyes. You have to hear without ears. You
have to walk without feet. You have to work and speak, using nei-
ther hands nor tongue. Even while living you have to die, and only
then can you hear the ‘Word’ of God and meet your Beloved.
Save Shabd, there is no other way to effect release from birth and
death.
One who dies while living begins to tread the path that
is exactly opposite to that of death. He attains the ‘Sunn’
state. He truly drinks nectar and becomes worthy of true
devotion. Such a person attains God-Realization and is
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The night (of life) is dark but the Light within is pure. Bereft of the
Name, all is worthless. The Vedas commend the song of devotion.
He who hears and believes, sees the Light (within). The Shastras
and Smrities too stress on the Name. (Adi Granth)
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What is Bhakti?
The word Bhakti in Sanskrit means the repetition of
Holy Names or prayers of devotion, remembrance or
worship. To give one’s love and attachment to a highly
qualified person or to the Deity is called devotion. In other
words, unceasing attention and love coming from the
heart of a person for a spiritually advanced and noble soul
is termed devotion.
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The world is happy with the intoxication of wine, but I have drunk
deep from the fountain of love and devotion. Day and night I am
intoxicated with its bliss.
I consider him to be the highest yogi who has faith in and devotion
for me, and who, in that state of faith and devotion, repeats my
Name.
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There is no room left in our hearts for anything other than our
Krishna. That Lord is in every pore of our body. When we walk or
talk, when we are awake or asleep, we cannot forget; nor can we be
away from the vision of our Lord even for one moment. Udhava,
you have given us a very elevating discourse and we are extremely
grateful to you; but we are helpless because our minds and bod-
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Shankaracharya says:
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All worldly ties are broken and only the support of the
Lord remains for one who is engaged in devotion without
any idea of self. So long as such devotion is directed to
lower beings instead of the Lord, it is not the highest type.
But as soon as the devotion is directed towards God alone,
leaving no room for worldly objects, reasoning, intellect or
other supports, then instinctively a voice comes from the
individual’s mind, uttering the following words:
Oh Lord, you are the support of my life. I bow to you hundreds and
thousands of times. While sitting, walking, sleeping or awake, I am
thinking only of you. You are my support, my family, my strength,
my wealth and everything. (Adi Granth)
Oh heart! You should vacate your house so that there will be room
for your Lord to enter; otherwise He will go somewhere else. (Adi
Granth)
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rain.
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Devotion is Natural
The path of devotion is the easiest, and everybody is ca-
pable of treading it. The feeling of devotion is to be found
in human beings and in some of the lower types of life like
cattle, dogs and some other animals. It is a natural quality
and is designed by God Himself. Everyone has it to some
extent, although it is more developed in some than in
others.
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ly, it takes a very long time for them to reach the stage of
true devotion.
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Love your enemies. (St. Matthew 5:44 St. Luke 6:27, 35)
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I have been saying: ‘Thou, Thou’ and I have become Thou, myself
having completely vanished. I am grateful for Thy Name, because
by speaking it I see ‘Thou’ everywhere I look. To talk in terms of
self is a very great evil. If you can be relieved of it; try to do so,
because, oh Kabir! A piece of cotton cannot escape from the clutch-
es of fire if it is brought into contact with it. You are in me and I
am in you. How can I see any difference? And, whenever I wish to
discover a difference, leaving you aside, I meet with trouble. When
you are, I am not, because I have experienced this from all aspects.
Whenever I see you, nothing remains of me. The rope of ‘mine and
thine’ is completely tied around the people of the world, but this
humble Kabir is not bound by it because he has the support of the
Lord.
Prerequisites for Devotion
In order to be truly devoted it is necessary to believe in
the omnipresence of the Lord. True devotees are always
welcome at the Gates of God. They give their devotion to
God through the grace of the Lotus Feet of Saints, because
it is only through them that they are able to see God ev-
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same manner as the heat of the sun dries up the drops of dew on
the leaves of the trees.
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This body, mind and life – and even our religion, all
bind us to this world. As soon as they are surrendered at
the Lotus Feet of the Master, we become detached and
shall not be born again. Then nothing remains in the way
of the progress of the soul towards God-Realization, and
our running about in this world is finished. This is only
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Swami Ji says:
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Kabir says:
All the people in the world are either blind followers of a guru
(master, guide or teacher), or of men, or of women, or of religions.
But a man in the right sense of the word is he who exercises dis-
crimination and caution in all matters.
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Sound, touch, form (sight), taste and smell are the five
types of preliminary devotion of a lower order. Thereafter,
Simran (repetition or remembrance), Dhyan (contempla-
tion), and Bhajan (listening to the Sound Current) exter-
nally as well as internally, are the three next higher kinds
of devotion.
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When the person of the Master hast thou accepted, in His person
are included God and the Prophet.
Again, he says:
The true mosque is inside the beloved and noble souls of God. That
is the true and real place to worship God. The mosque built out of
water, earth and stone is for the spiritually ignorant people whose
inner eyes are not open. The mosque of the lovers of God is in the
heart. It is only the ignorant people who worship elsewhere. The
beloved of the Lord remember Him by cleaning their minds and
their hearts.
My mind has become a bird and has flown to the sky above. It
found the heaven empty because He is ever in the hearts of His
Saints.
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We have not seen the Lord. How can we offer our love to
Him? In other words, it is clear that in order to love the
Lord we must love Him through one of His manifesta-
tions. Such a man is the Guru.
And the word was made flesh, and dwelt among us. (John 1:14)
The entire universe is your servant, and you are the Lord of this
earth. (Adi Granth)
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He alone meets the Lord who has created in his mind the highest
form of devotion, and such devotion should be of the same intensity
for the Guru as it is for the Lord.
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Abide in me, and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine; no more can ye, except ye abide in me.
I am the vine, ye are the branches, he that abideth in me, and I in
him, the same bringeth forth much fruit; for without me, you can
do nothing.
Guru and God are two different entities, but their God-
hood is one. Similarly, the Guru and his devotee appear
to be two different persons but they have one soul; that is,
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I am thou. Thou art I. I am the body; thou art the life. So none can
say that I am different from Thee.
When ‘I’ was, Guru was not. Now Guru is, I am not. The lane of
love is so narrow that it cannot contain two.
My heart has become so full of my Beloved that I have lost all idea
in my mind of my own self.
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A devotee moves around his Guru with as much reverence and love
as does a pilgrim going round a mosque. His mosque is the living
body of his Master. He does not worship the dead or the idols, but
he worships a living being. He is the companion of his Master be-
cause at all times he is thirsty for his Darshan and, like a compass,
moves around the center of his Master.
Even the Kaaba also moves around Him. O God! What is it about
a Master that even the highest places of worship are insignificant
before Him.
Hafiz says:
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Those who are saturated with love for their Master go to Him with
as much love and respect as do those who are going on a pilgrimage
to the Kaaba
He continues:
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Kabir says:
Kabir says:
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sions or ceremonies, for once the mind is absorbed in love for the
Beloved, there is no time to keep track of days or nights.
The purpose of our love for Him is that our love may be
detached from all other objects and centered around Him.
If a stream of water has nine outlets, and if it were allowed
to flow through only one of the outlets – all the others be-
ing closed – its pressure would be so strong that the water
would pour out in a flood, even if the opening is a tiny
one. When our love is detached from everything else and
is attached only to the Guru, then we are free from all the
evil ties and attachments of the world, and contact God.
If you have entered the palace of your Beloved, then you should
catch hold of Him with strong hands. In other words, you should
sever your thoughts from everything else.
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These great children of Light, who manifest the Light, who them-
selves are Light, they being worshiped, become one, as it were, with
us and we become one with them.
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We should listen to the praise of the Lord and take support only
from Him.
If you wish to become a beloved of the Lord, then make Him your
own; throw out all anxieties as well as quibblings, and fix your
mind in His Lotus Feet.
How can one make one’s Beloved one’s own? This may
be explained by an example: A newly married girl talks
about her husband with her friends. Her object is to fix the
love of the beloved in her mind by remembering him, and
his form is always before her mind’s eye.
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God is one. We are all His brides, and one who is loved
by Him is really exalted. Devotion is an all-pervading
quality, which spreads in all directions. In order to imbibe
it, a disciple should first listen to talks about Him from
Saints and Mahatmas. He should sit in the company of
people where such discourses take place. He should not
sully his mind by listening to any other talk, because God
will not enter the temple of our body so long as it is not
pure.
One should sing the praises of the Lord day and night. By so do-
ing, His form will be fixed in one’s mind.
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Go on repeating the Name of the Lord. That is the only remedy that
will give you happiness. Then all your troubles and anxieties will
be obliterated. (Adi Granth)
Repeat the Name of one Lord, because by this nothing will be lost.
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What should a poor girl do if she is not able to win the favors of her
Lord? She tries hard, but does not find a place in His court.
One should make a fan of his hair and should serve the Saints with
it.
I feel happy and contented with Seva, such as to fetch water, to pull
the rope of a fan, or to grind corn for the Saints. All high positions
such as kingship, the possession of wealth or property and posi-
tions of power, are worth nothing except being thrown into fire.
Make me the humblest of the humble, for the humble are all dear to
God. O my Friend! I would wish to be the dust of Thy Feet at all
times.
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The devotees of the Lord are always happy. They are just like small
children – free from the net of Maya (illusion) and above worldly
desires. Just as a father keeps his children happy and in comfort,
similarly God keeps His devotees always happy.
And he who at the last hour remembers me only and then departs –
leaving the body – enters into me. Of that there is no doubt.
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The path of Love is easy but the difficulty lies in us. We do not
know how to dance and in our ignorance we find fault with the
floor. The path of the Beloved is very difficult – just like the edge of
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A chaste and faithful wife is dyed in the hue of her beloved. In other
words, she is the queen of the home, whereas the other type moves
from place to place and has no goal. A faithful wife who has only
one husband is very happy; but a woman who has many is foul of
mind and body. Both types are to be found in the human form.
You should sing the praises of One. You should have Simran with
a one-pointed mind. How can I praise the qualities of that state in
which mind and body are both joined in being devoted to one object
of love! (Adi Granth)
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Devotees whose minds have made friends with Saints are so much
dyed in the hue of God’s love that their love will never waver. (Adi
Granth)
The devotee of the Lord is the same as the Lord. There is no dif-
ference between the two, even if one of them should be found in
human form. (Adi Granth)
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Thou art the true Friend, and Thy treasure is full of devotion. (Adi
Granth)
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Put your mind in me. Also fix your intellect in me. Then you will
come within.
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Gods are yearning for devotion to the Lord, but it can be attained
only through a Sat Guru. The learned try to find Him in their
studies, but they do not find Him. (Adi Granth)
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Masters are free from the shackles of birth and death. They come
into this world to bestow grace on others. They give us the gift of
life, bestow on us the boon of devotion and thus put us in actual
communion with Him (God). (Adi Granth)
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Those who are dyed in the color of Sach (Truth) do not take any
other color on their minds or souls, but this is attained only by
those for whom it has already been ordained.
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My mind is repeating the name of Hari day and night. True devo-
tion is that by which the name of Hari is fixed in one’s mind. (Adi
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Granth)
The Lotus Feet of the Lord are in my heart. The Name of God is
on my tongue. O Nanak, what harm can come to a person who
remembers God every minute? (Adi Granth)
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Lose your name and your religious customs in devotion, for the
only custom that is recommended is that by which the idea of devo-
tion is produced in us.
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If we start thinking about the time for devotion, then no time re-
mains for devotion itself. He alone is a true devotee who remains in
devotion day and night. (Adi Granth)
Hari is a treasure full of all precious jewels, and one can get this
treasure if one devotes oneself to remembering Him at the elixir
time. (Adi Granth)
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For finding refuge in me, even those born of sin and of low caste,
shall reach the supreme goal.
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Members of all castes and creeds, even if they are of a very low or-
der, are entitled to tread the Path of Devotion. Such are the teach-
ings of noble persons.
Nobody will question you about your caste or your creed. He who
devotes himself to the Lord is of the Lord.
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doing, this fallen man became noble, and all high-caste people
touched his feet.
Naam Dev was devoted to the Lord. Although people called him a
tailor, members of the highest caste raised him high, because from
his lips came the Name of Hari in pure devotion.
Of all devotees, even if they have the tilak on their foreheads and
have visited the sixty-eight places of pilgrimage, O Nanak, only
those are happy who are engaged, by His grace, in remembrance of
the Lord. (Adi Granth)
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And among all yogins, he, who worships me with faith in his in-
most self all rapt in me, is deemed by me to be the best yogin.
The sill of the door of Devotion is far above that of knowledge and
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One gaineth Thee not, O God, by despising (the world) nor, if one
readeth out the Vedas to the others, nor, if one bathes at the pil-
grim-stations, nor, if one roams the whole world through, nor, yea,
by being knowledgeable and clever, nor, if one giveth away more
and more in charity, for everyone is under Thy Sway, O Unfath-
omable, Unperceivable God! But, Thou are in the hands of Thy
devotees and they lean on Thee alone. (Adi Granth)
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Thou art our father and mother, and we are Thy children. (Adi
Granth)
Fruits of Devotion
By devotion all the desires of a person are sublimated,
resulting in contentment; and he is therefore freed from
the cycle of birth and death. His mind has no desires, be-
cause all his desires are fulfilled in remembrance of God.
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Granth)
The history of the lives of all the Saints reveals the in-
tensity of their desire and longing for the Lord. The peo-
ple of the world eat, drink and are happy with the worldly
pleasures, and sleep soundly at night. But a lover weeps
and sighs, and is wide awake the whole night long in his
longing to meet the Beloved. Such a soul pines to meet the
Lord and cries out:
A wife, separated from her lord, cannot sleep at night. She becomes
febble while sighing for her beloved, and she weeps in longing for
him. Adornments for her body, sweet and palatable food, and other
pleasures do not interest her.
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O God, on hearing me cry, the whole world has begun to weep. The
trees and birds are crying, but the sense of separateness in me has
not wept, on account of which I have been separated from Thee.
(Adi Granth)
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Please convey the feelings of all of the disciples to our dear Master,
and say that without Him even living in comfort is like living with
the snakes. That we are drinking pain and anguish out of cups cov-
ered with thorns, and are suffering blows like those from a butch-
er’s axe. O, our Beloved, it is better for us to lie on our death beds
in bireh (intense longing) than to live in worldly comfort which
(without Thee) is as painful as a burning oven.
No one has been united to his Beloved through mirth. Whoever has
attained communion with Him has done so after shedding many
tears. If it were possible to meet the Beloved while laughing and
in a state of comfort, why should one suffer the anguish of separa-
tion? The people of the world are happy. They eat and sleep. Kabir
alone is unhappy. He is awake and is crying.
O Kabir, keep away from the life of pleasure and attach yourself to
crying, for without it how can you find your Beloved!
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restless. The soul has left the body and is completely merged in her
Lord. The angel of death comes, but does not find the soul and goes
away. O Kabir, the lover cries out:
Kabir continues:
My eyes, like those of a mad man, are searching for you every min-
ute. You do not meet me. I am not happy, and am ever in a state of
pain and tension. My body is emaciated. Now I am only a skeleton
of bones. It is my misfortune that even now my Lord has not come
to me. This separation has eaten up all my bones and my body, and
has made me dead while still living.
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I know the reason why. You have burned yourself in longing for
the Lord. That is why you are so black.
This decorating of the body and these pretty clothes are useless
as long as we do not meet our Lord. If my Lord were to see me in
these beautiful clothes, they would be worth wearing. Otherwise, I
should remove them and burn them. I will throw away my bangles,
the sign of my union, and will break them into pieces by striking
them against my very bed if it is not in my fortune to meet my
Beloved, for without that they are useless to me.
The thatched hut of the Lord of my heart is like heaven to me, but
without Him even a palace is like a burning oven.
A soul that is filled with love for the Lord does not,
without Him, care for the finest silk or satin, but when she
is in communion with Him, she is prepared to sleep even
in the dust. In the Sikh Scriptures (the Adi Granth) there is
a similar description which says that if a wife be separated
from her husband, she would break her very arms as well
as the bangles which adorn them. All these adornments
are meaningless without the beloved.
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have been better if she had also cut my throat, because then I would
have been saved the pain of this separation.
I have grown pale like a betel leaf. People think that I am ailing. I
even fasted secretly in this separation from You. My father called a
doctor who felt my pulse. But the poor doctor cannot diagnose my
malady. My trouble is in my heart. O doctor, go back to your home
and do not talk about me. I am burning on account of separation.
What medicine can you give me! My body has become only bones
and my throat is choked with sighs. The ring on my finger can now
fit over my wrist, I have grown so emaciated.
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that can save my life. Mira has sold herself to her Lord and people
call her mad.
I have been counting the stars and passing the whole night in
wakefulness. When will the time of happiness come, O God! My
Lord, meet me and be never separated from me. O Lord, since you
have been separated from me, I have been restless. If I listen to
hymns in Your praise, my mind becomes restless, for I find solace
only in songs of intense longing for You. With my eyes open wide
I am looking at the path whence You will be coming and the night
has become as long as half a year. To whom should I tell my story
of separation? O my friend, to whom should I relate the story of
my separation and intense longing? It is cutting through my heart
like a saw. When will Mira’s Lord meet her and give her joy by
removing her anguish.
Without my Beloved the nights are very long, the flesh is falling
away from my body, and all my bones are exposed. This love could
not be concealed even if I wished to do so, for the intense longing
due to separation is firmly established in me. My Beloved is con-
cealed in the garb of a mendicant, and I have also become a men-
dicant. The world calls me mad. Hussein, the disciple of the Lord,
says: ‘I am attached to Thy Feet.’
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What does the rab ab (a kind of violin) say? It tells of the burning
of the heart and the tears of the eyes.
Shamas-i-Tabriz says:
Those eyes which are weeping for the Darshan (sight) of the
Beloved will one day surely behold Him. In love, weeping acts as
a ladder. When you make a ladder of your eyes, then you will auto-
matically be speeding towards the sky. The ocean of the Beloved’s
Grace reaches from one end to the other, and no place is without it.
But this fire of intense longing due to separation is for the purpose
of ripening the faith of the followers on this path.
Look at the nurses who feed babies with their milk. They give the
infant scarcely any milk unless it cries for it, because the milk in
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the breasts of the nurse does not flow out unless the child attracts it
by its cries. In the same manner, so long as a devotee does not cry
while praying to Him, the ocean of the Lord’s Grace does not surge
out.
Weeping is like the clouds, and longing is like the heat of the
sun. Just as the sun’s heat is the cause of bringing rains from
the clouds, by which this world remains in existence; similarly,
separation, longing for Him and restlessness – all these are like
fires which make the currents of grace and mercy of God burst out,
as the rain does from the clouds, and pacify the hearts of devotees.
Tears in the eyes and pain in the heart are the two pillars between
which we pass to go within.
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so much real love that every cell of your body speaks out
through your tongue, and whatever you think or speak or
pray comes from the heart. The body and the mind should
be numb. When those who are extremely devoted to the
Beloved bow in reverence to Him, that is true prayer.
A true heart and a current of intense anguish are the
true Scriptures which they study daily. The language of
lovers is entirely different form that of other people. They
consider it to be a work of thieves to pray and worship
merely for show and as a formal duty. Such people are far
removed from God and are entangled in physical plea-
sures. The truth is “A preacher is only anxious about his
prayer, but the lover longs for that sight of his Beloved.”
God is in every cell of the lover, and when he bows his
head before Him in this state it is impossible for him to lift
his head, for the Beloved is in every nerve of his body.
Those who have lost themselves in Him are numb in mind and
body. Those who have given their love to someone are filled with
longing in their mind.
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You should shed tears of pearls from your moist eyes. Perhaps He,
in the form of a swan, may be caught by you when this swan is
tempted to come to you to eat these pearls.
He also says:
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If the body burns like an oven the bones are ignited like wood, and
the feet are blistered from walking, still a true devotee will not
remain away from the Lord, even if he may have to continue his
journey by walking on his head. (Farid)
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It is true that life is impossible for one who has intense longing
because of separation from Ram (God). If he does live, he wastes his
life like a mad man in this world. Kabir)
A head which does not bow in reverence to the Lord should be cut
into pieces. The body which has not entertained a desire to meet the
Lord should be burned.
Farid says:
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The head which does not bow at the feet of the Lord should be bro-
ken (is useless).
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All longing is useless so long as the longing for the Lord is not
awakened.
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The face is pale, the body is emaciated, the eyes are sad, and the
sigh which is breathed out is full of grief. He sighs deeply with
every breath.
If you do not know me, then ask those who are crying
because of separation. You should ask my pale face and
my dry lips, then you would know my real condition.
O my son, there are nine signs which distinguish the lovers of God:
They heave cold sighs.
The face is pale. The devotee wishes to have communion with the
Lord but it is not in his power. Every time he thinks of the Lord he
cries out and the tear drops from his eyes are hardly able to extin-
guish the burning fire in his heart.
The eyes are always wet.
He eats sparingly.
He sleeps little.
Deep sleep does not come to him.
He sighs continually.
He is restless (impatient to behold the Lord).
He moans continually.
When the fire of separation kindles in the heart and the smoke from
it is not visible, only he who has experienced it, or who has kindled
it, knows it is there. Only one who has been wounded knows the
pain. No one else does. This fire burns within, not outside, and it
produces water in the form of tears which try to extinguish the fire.
(Kabir)
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In the state of longing and its pain, the things of the world appear
bitter. Only the Name of the Lord is sweet.
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O crow, do not eat my body with your beak. Fly away from here be-
cause in this body resides my beloved Lord, and you have no right
to eat such flesh.
Kabir says:
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CHAPTER 7. TRUTH
The Sikh Gurus talk of Truth at many places in their
writings. Ordinary people believe that it means that they
should speak the truth which is an element of Sato Gun
(good attributes) and is essential for spiritual progress.
But the study of the Sikh Scriptures shows that the word
“Truth” has been used in them to denote Sat Purush (The
True One – the True God).
True is the Creator, True is the Cause, True is the Lord, True is the
Master’s support, for Truth brings enlightenment. (M 5 Sri Rag
52-8)
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For him who loves the Truth, true is the Word and the Melody.
The Name of God dwells in his heart. He gives up anger and ego-
tism. (M 3 Sri Rag 33-17)
Truth exists both inside and outside and is eternal. Truth rings
throughout the four ages. It proclaims nothing but Truth. (M 3 Sri
Rag 35-9)
They merge into the source from which they spring. The Truth per-
vades everywhere.
(M 1 Sri Rag 20-4)
Beyond color, sign and value are You. Have mercy on Nanak, O
Lord, and bless him with the Name. (M 5 Sri Rag 44-17)
Beyond the three worlds, Nanak found Truth the sweet Nectar. (M
1 Maru 1042-15)
Truth, Hari (the Lord) and Sat Guru (the True Master)
are one.
I own no one except You my Lord. The True Master is the Truth,
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and the Lord is purest of the pure. He can be attained through the
Word. (M 3 Sri Rag 27-4)
All is Truth. Truth pervades all. But this is known to a rare devo-
tee alone. (M 3 Suhi 754-2)
Without the Master all is darkness; but without the Word we real-
ize it not. The Master’s Word illumines the way; and one merges
in the Truth. (M 1 Sri Rag 55-15)
Through the Master’s Word, is banished all egoism. And the Truth
abides in the heart. (M 3 Vadhans 560-16)
Those who serve the True Lord attain the glory of Truth. Through
the Master’s grace He dwells in our hearts, and rids us of all ego.
(M 3 Sri Rag 30-6)
The wise and truly great farmer forgets not to till the soil before he
sows the seed of the Name. (M 1 Sri Rag 19-1)
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Truth is known when the soul dwells at the Holy Place. (M 1 Asa
Var 468-12)
The Sikh Gurus say that those who realize the Truth are
true. They reflect and contemplate on Truth.
Those who know the Truth are ever true. They daily contemplate
on the Truth. O Nanak, in whose hearts dwells the True Name,
they suffer no pangs of separation. (M 3 Suhi 769-10)
Those who meditate on the Truth alone are True. They reflect on
the Guru’s Word. They still their ego and purify their hearts. (M 3
Suhi Var 788-5)
Those who realize the Truth are alone True. Bereft of ego they
merge in the Name. (M 1 Basant 1174-15)
Those who know the Truth are happy through all the four ages. (M
3 Sri Rag 55-2)
Realize the Truth and you banish fear. (M 1 Sri Rag 18-5)
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He who loves the Truth transcends both birth and death. Separated
he cannot be from Truth which pervades all. (M 5 Sri Rag 46-17)
Those who did not carry the Truth with them were beguiled on the
way. Nanak, blessed are they who meeting a Master, realize the
Lord. (M 5 Gauri 319-5)
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The one Mother Divine brought forth three deities. One creates,
one sustains, and one destroys. He rules as He likes according to
His Will. He sees all. He is not seen by anyone. This is the wonder
of wonders. Hail to Him, the Primal Being, the pure Light. The one
without beginning, without end and ever the same. (Jap Ji7-1)
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If you keep the company of the Saints, the Lord of Death will serve
you. (M 5 Gauri 271-18)
He who is dear to the Lord is dear to all. Others but come and go in
vain. (M4 bihagara Var 555-9)
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Those who are beloved of the Lord are not called to account by
Dharam Rai. (M 4 Nat 980-19)
By repeating the Lord’s Name, one is rid of all sins, and one’s
account with Dharam Rai is ended. (M 4 Prabhati 1348-13)
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The world of Indra will doubtless end; the region of Brahma will
perish, the region of Shiva will suffer death; all that is within the
sway of the three-headed Maya will pass away. (Gauri M5, 237-8)
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All gods and goddesses are under the control of Kal. All gods and
goddesses are lured by Maya. Without devotion to the Master not
one escapes death. (Gauri M1, 1227-4)
Time and Timeless both are perplexed when the Master stills the
mind. (M1 Suhi 764-15)
O fool, what can Kal do to them who have stilled their mind? (M 1
Ram Kali 908-1)
The Negative Power and the True Lord have their own
spheres of work. Kal creates nether- worlds and upper
worlds, sustains them, and then destroys them. Kal com-
prises the past, present and future. The Four Ages or Yu-
gas are its revolutions; and years, months, days, hours and
seconds are its divisions.
Yudhistra replied,
Kal is cooking all human beings in the huge pan of attachment (to
his worlds and their objects) with the fire of the sun, and is stirring
them with the ladle of the months and the seasons.
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Kal has created the Universe; in Kal does the sun rise; all creatures
live in Kal. (Sukt 53, Mantra 6)
Kal has created the bodies of all living beings. And has then impris-
oned them in his dominions. (Sukt 54, Mantra 4)
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Kal and Akal were created by the Lord to annihilate this world of
form. Oh Kabir, only those in the end are emancipated, who have
the treasure of the Lord’s Name in their hearts. (Kabir, Maru
1104-7)
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Dharam Rai serves those who keep the company of the Saints.
(Gauri M5, 271-17)
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All gods and goddesses are lured by Maya. Without devotion to the
Master none escapes death. (Gauri M1, 227-4)
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They served according to the wishes of the Lord. They acted accord-
ing to His Will. They who did so succeeded. They remained very
happy. That is happiness which He likes. That is greatness which
He approves. What He likes He considers to be true. He dwells in
His Will.
The work that did not succeed according to our desire, it was good
that it did not succeed.
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He is blessed who knows the Law. The true Shabd is His distin-
guishing sign. (M 4 Asa 386-2)
Rabia Basri once met two holy men. She asked them to
tell her something about Raza. One holy man said,
Whatever pain and suffering one receives from the Lord, one
should bear them.
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There is egotism in the idea. The other holy man said, Whatever
sufferings come from the Lord, they should be accepted cheerfully.
Rabia said,
One should lose the faculty of distinction between the pleasure and
pain that comes from the Lord and regard both of them as His gifts.
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that is His Will shall happen; who else can do anything? (Sri Rag
M1, 18-8)
Both the fools and the wise are all tied with the same
rope. Human effort is of no avail against His Will. His law
is working in all and no one else is the doer. Guru Arjan,
the fifth Guru in the line of Guru Nanak, says:
All happens according to Your Will. The mind drags one into the
mire in the end. (M 1 Asa 356-11)
Nothing will come out of what I do. What the Lord wills that alone
is what comes to pass. (Namdev, Bhairon, 1165-15)
You try to act, but do not know your fate. Nothing avails against
one’s ordained fate.
Hafiz says,
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You should live happily according to His Will, since we have not
been given any say in this matter.
In a loud voice the Prophet said: ‘Tie the legs of the camel. And
then rely on God.’
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The virtues loved by the Lord, are taught to us by the Master. Sub-
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mit to the Master’s Will, and then you will be blessed. I worship
the Master. (Tilang M4, 725-12)
The divine virtues that are dear to the Lord are known
and achieved through the Master. The True Master is
indistinguishable from the Lord, and the Will of the Lord
is dear to Him.
O Lord, keep me ever in Your Will and bless me with the glory
of Your Name. It is through the Perfect Master that Your Will is
known and one merges in equipoise. (M 3 Prabhati1333-8)
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When He wills a thing it happens. One gets a Master and one gets
the Name of God. (Maru M3, 1064-1)
He by His own Will created all the universe. He, whom He wills,
loves His Will. (Maru M3, 1064-2)
When You are with me, oh Lord, I attain everything. When You
abide within me, I am at peace. When You dwell within me, I am
blessed. By Your Will You make me a king; by Your Will a beggar.
By Your Will flow rivers in the desert; by Your Will bloom flowers
in the sky. By Your Will we cross the sea of life; by Your Will are
we drowned midstream. By Your Will we love the Lord, and are
dyed in His hue. By Your Will He appears dreadful, and we keep
coming and going. (Suhi M3, 762-15)
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Only when the True Lord wills it, can we worship Him with His
Will enshrined in our hearts. It is a true devotee alone who knows
what worship is living utterly in His Will. Oh Saints, he who
accepts God’s Will is in bliss. In the end it is His Name alone that
keeps one company. (Ramkali M3, 910-7)
Blessed are they who obey the Lord’s Will. The Guru’s Shabd
guides them, and they reach the abode of the Lord. (Bhairon M3,
1129-18)
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He who accepts Your Will unites with You. He who is pleased with
Your Will merges in You. Glorious is submission to God’s Will,
but rare is the one who submits to it. (Maru M3, 1063-19)
The true devotee loves Your Will; he easily obtains truth and bliss.
Many try to understand the Will but it is the Lord who makes one
surrender to His Will. (Maru M3, 1063-18)
When You will it in Your mercy, they accept Your Will. Devotion
is what pleases You. You are the sustainer of the world. (Suhi M5,
747-2)
He who merely talks, knows not the Will of the Lord. He who
submits to the Lord’s Will is the devotee of God. Without it one is
false. (Ramkali Var M3, 950-14)
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The clouds are thick and low, it raineth incessantly. Sayeth Nanak:
Bride that walketh in the Will of the Spouse, reveleth ever in joy.
(Malar Var M1, 1280-16)
This is the sign of union with the Lord; the mind recognizes the
one true Divine Law. He lives according to the Will of the Lord. He
always enjoys contentment and satisfaction. (Majh M5, 106-17)
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I loved the Will of the Lord; the Master made me do so. The Lord
blessed me. (Ramkali, Sad 923-9)
His Will is the Will of the Lord. We can see the Master
and we can also enquire from Him regarding the True
Path. Whoever follows the Will of the Master is the recipi-
ent of the Lord’s Grace.
He is kind to those who accept the Will of the Master. The Lord
knows the secret of their hearts; they act as He Wills. (Tukhari M4,
1115-6)
How may I see You? How may I praise You? Through the Mas-
ter’s Grace I praise You through the Word. In Your Will rains the
nectar and in Your Will do we drink it. (Majh M3, 119-2)
How can one serve such a Master? Surrender body and soul to
Him. He who submits himself to His Will, the Master is kind to
him. (Gujri M3, 490-7)
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The disciples accept the Will of the Master; the Perfect Master then
takes them across. Oh Lord, give us the dust of their feet, that we
sinners may also obtain release. (Shalok M4, 1424-6)
They who serve the true Master are approved of by God. They
merge their Light in the Flame. He alone is the servant of God who
submits to His Will. (Malar M1, 1287-7)
Those who walk in the Will of the Lord are very fortu-
nate. They easily board the ship of the Name.
The Master is the boatman; the Lord’s Name is the boat. How can
one get into the boat?
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The Saints and holy men offer this advice that whatever
the Lord does, accept it as good.
All that the Lord does, with that I am pleased. This is the wisdom I
have received from the Saints. (Kanara M5, 1299-16)
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Those who love the Will of the Lord through the Grace
of the Master become pure-minded. But this boon is re-
ceived by him alone to whom the Master Himself grants
it.
They accept His Will; they become pure. Oh Nanak, they receive it.
He gives it to them out of love. (Ramkali M3, 918-2)
He who submits to the Will of the Master is freed from all suffer-
ings. (Sri Rag M4, 89-9)
He who acts according to the Will of the Master is freed from all
poverty and misery. (Kanara Var M4, 1313-19)
The instruction that the Master imparts, that the seekers hear.
They who submit to the Master’s Will, their glory increases four-
fold. Mysterious is the way of true seekers, they not merely hear
but are intoxicated by what they hear. (Gauri Var M4, 314-9)
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The blind and egocentric man plays clever. He accepts not the Will
of the Lord and thereby suffers great pain. He is lost in doubt; he
comes and goes; he does not find the True Home. (Maru M3, 1064-
2)
He who accepts the Will of the Master, he lovingly sings the prais-
es of the Lord. Those are blessed in the Iron Age, who live within
the Will of the Master. (M 3Shalok 1414-1)
I serve the Master and sing the Lord’s Name. Oh You destroyer of
doubt and fear, I submit to Your Will. (Suhi M1, 752-17)
Whatever You do tastes sweet. Nanak asks of the Lord the treasures
of the Naam. (Asa M5, 364-3)
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Your Law created the worlds of myriad kinds. Your Law is inscru-
table; oh infinite, unfathomable Lord! (Suhi Var M3, 786-1)
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All are born and act according to Your Law. Your Law ordains,
and Kal governs us. Your Law ordains and we attune ourselves to
You. What You will, happens. We have no say in it. (Sri Rag M1,
55-17)
Life and death are within His Law. (Maru M1, 1012-4)
His Law determines birth and death; this Law bestows sufferings
and enjoyments. (Suhi M5, 760-14)
All the nights, all the days, all the dates, all the seasons, all the
months, all the earth, all the matter, all the seas, all the winds, all
the fires, all the underworlds, all the towns, all the lands, all the
regions, all the forms - no one can measure the Law, no one can de-
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scribe its purpose. Many have tried to describe it; many have tried
to state its qualities. They simply tired themselves out. (Sarang Var
M1, 1241-15)
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One intends to go west, but the Lord takes him east. The Lord can
undo what is established in a moment. He then does as He wills.
Cleverness is of no avail. Whatever the Lord deems right comes to
pass. (Gauri M5, 496-9)
Of all the adepts You are the greatest; of all the actions Yours are
the most fruitful. Of all the orders Yours is the supreme One; of all
the commands Yours is the Highest. (Gujri M5, 507-18)
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streams of life.
By one Word the whole universe came into being and myriads of
rivers (of life) came gushing forth. (Jap Ji, 3-17)
Between the two mill-stones the grain is ground. Only they escape,
who cling to the mill’s axle. (Var Majh M1, 142-19)
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Who can sing of His power? No one can do it. Who can sing of His
bounties? No one knows His signs. Who can sing of His attri-
butes? Who can sing of His greatness and His deeds? Who can
sing of His inconceivable knowledge? Who can sing of His molding
bodies out of dust? Who can sing of His taking away life? Who can
sing of His restoring life? Who can sing of Him who appears far?
Who can sing of Him who is ever near? Who can sing of Him who
has no end? Millions of men give different descriptions of Him the
recipient tires of receiving, the Bountiful One gives. In every age
one lives on His bounty. The ordainer has laid down the Law. Oh
Nanak, the carefree One is happy. (Jap Ji, 1-11)
You are the King, oh Lord! If I call You King of kings is it any
praise for You? (Bilawal M1, 795-4)
Philosophers have been arguing about the ‘why and how’ of God
for centuries. But true knowledge of God is still where it was.
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By one Word the whole universe came into being and myriads of
rivers (of life) came gushing forth. (Jap Ji, 3-17)
After meeting the Master I realized His law. Since then I abide in
bliss. (Asa M5, 400-17)
Ask the brides who have eradicated their ego, they love not the
Lord’s command who love their own selves. (Vadhans M3, 568-4)
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He who created the world knows the Law. He Himself observes and
knows it. (Majh M3, 118-9)
One can observe the Law only when the Lord wills it.
When the Lord is pleased one merges in His Will. And accepting
it, one is at peace. He always repeats the Lord’s Name and easily
contemplates on Him. (Dhanasri M4, 690-18)
They who observe the Law, in them does the Shabd dwell. (Sri Rag
M1, 72-6)
To those who are beloved of the Lord, merit and demerit are the
same. It is by submitting to the Lord’s Will that one is in bliss
reflecting on the Master’s Word. (Maru Var M3, 1092-15)
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The True Guru was blest with glory by the True Guru. Knowing
this to be the approved Will of God. He tested his sons, nephews,
sons-in-law, his kindred, but the ego of everyone was humbled by
Him. (Bilawal M4,853-15)
You will see the Lord’s vision, and even the hot wind will not
touch you. I do not say it myself, I say that which is the command
of my Lord. (Suhi M5, 763-6)
When one observes the Law one knows Him. But this can only be
had through the Master’s kindness. (Malar Var M1, 1289-7)
One gathers the wisdom of the three worlds, when he learns the
Law from the True Master. (Asa M1, 414-8)
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He who observes the Law enters His court. Having the password of
Truth, he is not held up. (Asa M1, 355-13)
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You are the Supreme Being. The great One without a second. You
yourself as Shabd pervade everything. Whatever You wish comes to
pass. (Asa M4, 448-11)
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All things are manifestations of His Will; but His Will is beyond
description. By His Will is matter quickened into life; by His Will
is greatness obtained; by His Will some are born high and others
low. By His Will are men’s joys and sorrows ordained; by His
Will the pious obtain Salvation; by His Will the impious wander
in endless transmigration. All exist under His Will, and nothing
stands outside. One attuned with His Will, oh Nanak, is wholly
freed from ego. (Jap Ji, Stanza II)
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Shabd killed them and they died, kings lost their kingdoms because
of Shabd. Those who always remembered Shabd, succeeded in
their mission. Shabd is the cause of happiness; Shabd is the cause
of pain; Shabd is the cause of hope; Shabd is the cause of despair.
(Kabir)
In the beginning was the Word… and the Word was God. The
same was in the beginning with God. All things … were made by
Him.
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The Word is the life of sky and earth. From its refulgence all take
birth, and all creation sings. Oh Nanak, in all souls that be this
heavenly power rings. (Janam M1, Sakhi P 19)
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The Primal Name is the source of all names. It sustains all things.
It is a river, and all living beings are its waves. Only he who be-
longs to our fold or is a perfect adept can grasp the meaning of this
great truth.
The Primal Name is the source of all things. The Name is a river
and creatures are its waves. He who knows this belongs to our
brotherhood. (Abdur Razzak Kas)
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is imperishable.
Through the True Word one realizes the truth. Through the True
Word one sings the praises of the Lord. (Prabhati M1, 1342-8)
Oh friend, sing the praises of the Lord. Always love the True Word.
(Basant M5, 1192-14)
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One recites the word orally, he does not do it with the heart. When
it is recited with the heart, the tongue cannot express it.
My Master and Guide has taught me the lesson that is being heard
without being recited. Without closing the ears, It is heard without
any effort.
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with the ears of the soul in singing which the tongue, lips
and palate are not used.
It is again said,
Close the ears with your thumbs and hear the seven kinds of
sounds within you. Beyond these sounds the seeker merges in the
Silent Brahm or the Unmanifested Brahm. Those who have tasted
this honey have passed beyond the differences of castes and creeds.
He looks after His devotees throughout the ages, Prahlad the dev-
otee knew no prayer or oblation, and, yet he was united with the
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In the beginning was the Word and the Word was with God, and
the Word was God. The same was in the beginning with God. All
things were made by Him; and without Him was not anything
made that was made. (St. John 1:1)
The grass withereth, the flower fadeth; but the Word of our God
shall stand for ever. (St. Luke8:11)
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Oh brave one, bring down the skies to your feet. Listen to the Voice
of Silence from the skies. (Maulana Rumi)
The world is filled with the Divine Sound, open the portals of your
ears; listen to the Eternal Sound; It is beyond the reach of dissolu-
tion. (Niaz Shah)
The Sound is coming from the Divine Home. Why are you entan-
gled in the snares of the world? (Hafiz)
Take the cotton of doubt out of your ears, so that you may hear the
Celestial Sound. This is a Divine Message. What is the Divine
Message except hearing the Heavenly Sound within. (Maulana
Rumi)
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Your ears hear not, your mind is devoid of wisdom, and you know
not Shabd nor poise. The egotistical man loses the merit of human
birth; and knows naught without the Master. (Bhairon M1, 1126-
4)
They who know not the Shabd are blind and deaf. Oh! Why did
they come into the world? They taste not the divine essence, and
thus waste their lives. They are cast into the womb again and
again. (Sorath M3,601-7)
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Every moment, every hour and every day this world changes its
condition.
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The Divine Sound fills both the full and the empty.
Look at the drum and see how its skin cries out.
Wire is dead, wood is dead, and skin is dead, whence comes this
Sound of the Friend (God)?
The Prophet said about the Voice of God, It comes to my ears like a
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voice. But God has placed a seal on your ears so you hear not His
Voice.
All the seven regions are resounding with this Sound. But fools do
not hear It, for the Sound is subtle.
Seek the Sound that never ceases. Seek the Sun that never sets.
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The first is the humming of bees, the second is the ringing of bells,
the third is the sound of the conch shell. The fourth that of a big
bell. The fifth is the sound of the bell (tall), the sixth is the sound of
the flute. The seventh is the sound of the kettle drum, the eighth the
sound of the small drum. The ninth is the sound of the clarinet, the
tenth is the sound of the roaring of a lion.
The Yogi becomes engrossed in them, and the mind and senses fall
away. When the ceaseless music begins to ring, the thieves from the
body slink away. The Grace of the Master is upon him. Khusro has
merged in the Divine Music.
Nobody knows where the home of the Beloved is; but from that
region comes the Sound of bells. (Hafiz)
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The melody of bliss and balance comes from the true inner Sound.
The mind is attuned to the truth, and the devotee enshrines in his
mind the unfathomable invisible Naam. (Sarang M3, 1234-8)
Maulana Rumi also says that your ears cannot hear the
Divine Melody because sins have deadened and defiled
the sensitivity of your ears.
You do not hear the melodies with your ears. The sensitivity of
your ears has been defiled by the sins. (Maulana Rumi)
The Guru’s Word or the Lord’s Name is the panacea for all ills.
(Basant M1, 1189-7)
This melody is also called the Bani (Voice of God) which has exist-
ed throughout all the four ages.
Truth rings throughout the four ages, and Truth is what it pro-
claims. (Sri Rag M2, 35-9)
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Through the Word, the Name tastes sweet. This is how the Word is
known age after age. (Sorath M2, 602-13)
Alas! You remain imprisoned in the body and do not listen to the
sacred Divine Music. It is always calling the soul to return to its
True Home. A Sound is coming from the Eternal Abode to call you
back. (Tulsi Sahib)
Those who have not gone within and who are still en-
grossed in the worldly sciences are ignorant of this Divine
Melody. The physical sciences may not be able to prove it,
but whatever has been stated above is a fact and can be ac-
tually experienced by practice behind the eyes by a seeker
by going within the laboratory of the Saints.
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The fort of the body has nine doors. The tenth is kept secret. The
secret door will not open. Only the Shabd of the Master can open
it. (Ramkali Var M3, 954-13)
Oh damsel fair, you searched in all the nine doors, but did not find
the precious treasure. Oh Kabir! The nine doors hold it not; it is in
the tenth door. (Kabir, Gauri 339-13)
Guru Ram Das also says that one should turn the at-
tention of the soul away from the nine doors and, after
controlling the senses and the wandering mind, should
take the soul to the tenth door from which a path leads
upwards to the Original Home. The Unstruck Music is re-
sounding there day and night, but this can only be heard
by following Gurumat, the Master’s directions.
He who closes the nine doors and stills his wandering mind, enters
through the tenth door his Original Home. Hears he day and night
the Unstruck Music through the Guru’s instructions. (Majh M3,
124-13)
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The Shabd is inside us. It is invisible; wherever I look, I find It. The
air issues from the void. The Shabd is not sustained by anything.
(Ramkali M1, 944-12)
By purifying the mind one crosses this world. This is done by re-
flecting on the quintessence of the self. They who serve the Master
enjoy peace, and Shabd pervades their inner being. (Ramkali M1,
908-2)
If one searches the township of the body through the Shabd, one
gains the nine treasures of Naam. (Ramkali M2, 910-1)
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When the mind was attuned to the Shabd, it became detached and
dispassionate. There appeared Light within and from It emanated
the Heavenly Sound which made me a devotee of the True Lord.
(Sorath M1, 634-12)
Without the Sound there is darkness inside. One perceives not the
Reality. One is not rid of coming and going. (Majh M3, 124-13)
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The world is dark without the Shabd. The entire world is lighted by
it. (Sarang Var M4, 1250-4)
In Him was life, and the life was the Light of man. And the Light
shineth in darkness—that was the True Light, which lighteth every
man that cometh into the world.
I entered even into my inward self, Thou being my guide, and able
I was; for Thou wert become my helper. And I entered and beheld
with the eye of my soul (such as it was), above the sameeye of my
soul above my mind, the Light Unchangeable. Not this ordinary
light which all flesh may look upon, nor as it were a greater of the
same kind, as though the brightness of this should be manifold
brighter, and with its greatness take up all space. Not such was
the Light, but other yea, far other from all these. He that knows
the Truth knows what that Light is, and he that knows it, knows
Eternity. (St.Augustine)
Blind is the soul without the Shabd. Oh! Where can it go? It finds
not the door of the Shabd, so wanders to and fro.
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It is true from the beginning and has been true through the ages. It
is true in the present and shall be true hereafter, oh Nanak.
Both Guru Amar Das and Guru Arjan Dev support this:
He who loves the Truth, Loves the True Word too. (Sri Rag M2,
33-17)
Listen to me, my friend and comrade; the Master has blest me with
the Initiation of the True Shabd. (Vadhans M5, 576—18)
Shabd is Nectar
The Gurbani also describes the Shabd as Nectar – the
Nectar that makes us immortal. This power is possessed
only by the Shabd. The Shabd of the Guru is that Nec-
tar, the drinking of which rids us of all our cravings and
merges us in the True Lord.
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thirst. The mind is dyed in Truth, and it merges with the Truth.
(Sri Rag M3, 35-8)
Without the Word is the whole world senseless, and wastes away
the opportunity of life. Nanak! The Word is the only Nectar, and
only a true devotee finds it. (Sorath Var M4, 644-6)
The Nectar fills the house, but vain persons know it not. The deer
knows not the musk; it wanders in delusion. (Sorath Var M3, 644-
2)
Within you is the well filled with Nectar, draw it out through
Shabd and drink it. (M 3 Vadhans 570-18)
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M1, 1344-19)
In this world the practice of (listening to) the Shabd is the only
true deed. Without the Shabd one is enveloped in ignorance. (Pra-
bhati M1, 1342-10)
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6)
Very sweet is the Guru’s Word; this Nectar I find inside myself.
(Prabhati M1, 1331-16)
Shabd is Inexhaustible
The Shabd has no end. Its supply is inexhaustible.
You are the Friend, the Wise, the One who unites. Through the
Guru’s Word I praise You. But there is no end to Your praise. Kal
cannot reach where the Lord’s Name abides. (Sri Rag M1, 55-16)
Shabd is All-Pervading
The Shabd is within us. It exists in all the Four Ages
and is all-pervading.
Oh mind, think not the Lord is afar. His presence is always near.
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He hears and sees all. And He is contained in the Word. (Asa M3,
429-l)
Your Law pervades on all the four directions. Your Name pervades
even the four sides of the under-world. The Shabd pervades ev-
erywhere. We meet You through Your infinite Grace. (Malar M1,
1275-13)
If one searches the township of the body, through the Shabd, one
gains the nine treasures of Naam. (Ramkali M3, 910-13)
By purifying the mind one crosses this world. This is done by re-
flecting on the quintessence of the self. They who serve the Master
enjoy peace, and the Shabd pervades their inner self. (Ramkali M1,
908-2)
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When He showers His Grace, the Shabd abides in the heart, and
one is rid of all doubts. Body, mind and speech become pure, and
the Name dwells in the mind. (Ramkali M1, 944-13)
He alone realizes Him whom the Lord unites with Himself. One
is then attuned to the True One singing day and night the Guru´s
Word. (Malar M3, 1259-8)
By the Lord’s Grace is the True Guru met, and then alone He joins
our soul with the Word. (Majh M3, I10-I)
This boon can be had only through the Satguru and His
Satsang.
The Perfect Master enables us to hear the Shabd. The three attri-
butes are overcome, and one attains the fourth state. (Gauri M3,
231-7)
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The beneficent Master makes us hear Shabd, which stills the wan-
derlust of the mind. (Gauri M3, 232-6)
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How many there are who crave for Your vision. But it is only a
rare one to whom You are revealed through the Guru’s Shabd.
(Basant M1, 1188-12)
The Lord’s temple is also the Lord’s shop, embellished with the
Word, and therein is sold the Lord’s Name and it is through the
Guru that one obtains it. (Prabhati M3, 1346-12)
Without the Shabd is the whole world senseless, and wastes away
the opportunity of life. The Shabd is the only Nectar, and through
the Guru it is received. (Sorath Var M4, 644-5)
The restless mind knows not the way. The egocentric is not pure in
mind and hears not the Word. (Asa M1, 415-3)
The self-centered know not the Name. Without the Name they lose
honor. They are torn by duality, and love not the taste of the Word.
(Sri Rag M3, 28-9)
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The favored of Mammon are blind and deaf, they can never be
attuned to the Heavenly Harmony. (Gauri Var M4, 313-18)
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Inside of man is the Shabd whereby the Lord can be met. (Sarang
Var M4, 1250-3)
The Supreme Lord, the soul and the Shabd are a Holy
Trinity. The One Lord exists in all the three forms. The
soul has no separate existence from the timeless Being. It
is a particle of Him.
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ter. That direction from which the hand of Moses appeared like the
moon. That direction which ripens the fruits. That direction which
turns stones into pearls. The unbeliever turns in that direction in
the hour of need. When he feels pain here, he goes in that direction.
It is not proper to discuss this, for even the unbelievers would give
up unbelief on hearing about it.
Blind is the soul without the Shabd. Oh! Where can it go? It finds
not the door that leads to the Lord’s Name, and so it wanders to
and fro. (Kabir)
That which is born of the flesh is flesh; but it is the spirit of man
which is born of the spirit.
The wind bloweth where it listeth (wisheth) and thou hearest the
Sound thereof; but cannot tell whence it cometh nor whither it
goeth; so is everyone that is born of the Spirit.
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Verily, verily, I say unto you, except a man be born again, he can-
not see the Kingdom of Heaven. Marvel not that I say unto you, ye
must be born again.
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The mind is not stilled without the Guru’s Word. (Asa M1, 415-8)
The mind is kept absorbed in the Shabd. This is the most pious
deed one can do. (Ramkali M1, 908-5)
The Shabd calms the waves of the mind; it then easily merges in the
Shabd. (Sarang M3, 1233-13)
So long as the mind does not realize the Word, one moment it flies
to the skies, and the next it sinks to the underworlds. (Prabhati
M1, 1345-13)
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It is by praising the Name thru the Guru’s Word that one is dyed
in detachment. He conquers the five enemies. Fruitful is such a
song. (Shalok M5, 1425-1)
He burns the five sins and is attuned to the Lord. (Kabir, 1366-14)
This ego is a chronic disease, which yet can cure itself with ease,
when Grace from Lord descends. Through Guru’s Word the soul
ascends, from self thus gets release. (Asa Var M1, 466-18)
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The Guru’s Word is the only antidote for the poison of egotism.
(Bhairon M3, 1133-12).
When you hear the sound of the drum, He releases you from ego-
tism and envy. You suddenly hear the call of love, and it releases
you from the miseries of life.
The Guru’s Word leads to joy and peace. The devotee of God is
never in pain. (Asa M3, 361-4)
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In the meeting of the Soul with the Shabd is peace. Imbued with
the Lord one is in bliss. (Sri Rag M1, 62-4)
Attuned only to the Shabd, one abides in bliss day and night. (M 4
Malar 1265-8)
The fire of desires is quenched by the Shabd which washes off the
sense of duality the natural way. (Gauri M1, 222-15)
The Shabd burns away all our hopes and desires, and one dwells on
and repeats only the Lord’s Name. (Asa M1, 413-19)
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The Shabd burns all attachment and delusion; it makes one dear to
the Master, and one’s body and mind are in bloom. (Basant M3,
1173-18)
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The Name is the panacea for all our diseases. (Gauri M5, 274-18)
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He is the Lord of all places. His Shabd rings there. (M5 Sorath
621-12)
In the cave of equipoise have I my seat, and rings there the lumi-
nous and unending music. (M5 Asa 370-15)
Within him rings the Anhad Shabd, and he is then imbued with
God’s Essence. (M4 Jetsari 698-3)
The Anhad Shabd is ringing day and night. (M1 Ram Kali 904-7)
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O! What is the sign of the Lord’s Abode? There rings the Anhad
Melody. (Beni Ji Ram Kali 974-7)
The devotee abides in heaven. He looks upon all alike, for he is dyed
in the Unstruck Melody. (M1 Ram Kali 907-7)
He who closes the nine doors and stills his wandering mind, enters
he through the tenth door his Original Home. Hears he day and
night the Unstruck Music through the Guru’s instructions. (M3
Majh 124-12)
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One listens to recitals about the Lord. One gets perfect knowledge
and contemplation. The Anhad breaks all the worldly bonds. By its
melody the devotee realizes the Lord. (M5 Suhi 783-12)
Lo, the Lord has manifested His wonder, and I hear the Unstruck
Melody of the Word. The self-willed have strayed from the path. To
God oriented ones the mystery is revealed. The Creator produces
the cause that causes all of this. (M3 Bhairon 1154-2)
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The Unstruck Melody of the Five Sounds rings within me, and I
live ever in God. Oh absolute, formless and dispassionate one, this
is how Kabir performs Your worship. (Kabir, Parbhati 1350-13)
The five pure Sounds are played. Banners are waved and conch
shells are blown. (Beni, Ram Kali 974-18)
The Lord of the Five Sounds came; and the happy marriage was
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The Five Sounds emanate from the Lord and are the
means of attaining Him.
He follows the directions of the Master, his soul hears the five
Sounds. (Bhai Gurdas, Var 6 Pauri 18)
He is the Supreme Lord. The five thunderous Sounds are His in-
signia. (Bhai Gurdas, Var 7 Pauri 5)
Be silent and hear the five Sounds coming from the sky. The sky
lies beyond the six centers of the body and the seventh heaven.
Every day the five melodies are being played at the door of the Lord.
If we hear the beating of that drum, we are freed from envy and
egotism.
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One hears the Five Melodies in the seventh sky when he strikes his
tent and leaves the six regions.
The highest good is gained through the Grace of the Master, when
the Merciful One plays the Five Melodies. (M3 Bhairon 1128-17)
Where praises of the Lord and the Creator are sung, there the melo-
dy of the Five Sounds resounds. (M4 Sarang 1201-3)
I was Your servant in my previous birth; how can I deny You now?
At Your door rings the Melody of Equipoise, and on my forehead is
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By following the Master the Five sounds ring within me; by great
good fortune only one hears the unending Music. (Var Kama M4
1315-18)
In that fortunate home ring the Five Melodies, after the Lord has
manifested His power. (M3 Ram Kali 917-12)
The Five Sounds resound without a break, and are unending and
blissful. (Bhai Gurdas, Var 3 Pauri 16) The Five Shabds are per-
fect. The unending Music is wonderfully blissful. (M5 Ram Kali
888-17) The unending Music is all-pervading. (Kabir, Ram Kali
971-7)
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When the soul meditates in the company of Saints, all the Five
Shabds then become one. (Bhai Gurdas, Var 6 Pauri 10)
Blessed are those who listen to the harmony of the One Shabd. (M1
Ram Kali 879-4)
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Nobody knows where the home of the Beloved is, but there is a
region where the sound of the bell is always ringing. (Hafiz)
You hear the ringing of His bells in all the four directions. (M5
Asa 393-8)
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The soul played the music of the conch shell horn. (Bhai Gurdas,
Var 20 Pauri 11)
When the unending Music is played on the horn, the Light ap-
pears. (Bhai Gurdas, Var 22 Pauri 13)
Oh! Hear the ringing of the bells, the unending Music divine,
beyond the tenth door. (Kabir 29)
Those who enjoy a natural trance and see the inner Light, con-
template on the unending Melody of the ringing of the bell. (Kabir
222)
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Some dance to music to earn their bread, and fall to the ground
again and again. (M1 Asa Var 465-8)
One ties bells to his feet, and for earning his bread dances before
God. He performs fasts and the six kinds of actions; observes reli-
gious disciplines to impress the temple visitors. He sings the words
with his tongue, but his mind does not sing of the Lord. (M5 Maru
1003-5)
The Yogi strikes the string with his hand, but the vina produces no
melody. (M4 Asa 368-1)
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accept this form of worship. They point out that outer mu-
sic does not lead to contemplation. Truth is not realized.
Egotism is not lessened even a little bit, and one gets no
real or lasting peace.
Why should I search for anklet bells and play on a stringed instru-
ment when the time between coming and going is so short? Why
not cherish the Name? Why arrange the five or seven notes to pro-
duce some melody? Wasted is the time it takes to select and memo-
rize a melody. My mind sings the praises of the Lord. Why should
one dance and stretch out one’s hands and feet? (M4 Asa 368-11)
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The Shabd rids one of the waves of Maya. (M3 Maru 1049-6)
The Saints have, for this reason, not advised the prac-
tice of listening to outer religious music and dancing and
being swayed by them. They have instead laid stress on
the inner love of the Lord.
Some dance to the tinkling of their ankle bells, others fast, wear
rosaries and observe disciplines; some anoint their foreheads with
sandal paste, but I, the poor one, contemplate on the Lord. (M5
Ram Kali 913-3)
Remove the cotton of doubt from your ears, so that you may hear
the Celestial Music.
O brave one! Bring down the sky to your feet; listen to the Voice of
Silence from the skies. Alas! You remain imprisoned in the bodi-
ly prison, and do not listen to the sacred Divine Music. (Maulvi
Rum)
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As long as you are engrossed in external music, you will not hear
the Unending Music. Bhai Gurdas, Kavit, Savayye, 312
The tongue and the eyes are the snares of Kal, by hearing the
poisonous music the ears are poisoned. Without the inner music we
are led astray day and night. (M1 Gauri 227-10)
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Give up external music and remember the Lord, so that you may
be honored in His Court. Oh Nanak, the Gurmukh meditates on
Brahm (God); and God’s Grace rids the mind of pride. (M4 Bilawal
Var 849-7)
What is the power in the man-made music? It is all the false trum-
peting of Maya. (M5 Gauri 178-2)
Let the mind dance strengthening its devotion, and keep the mea-
sure as Shabd wills; this is the true dance by which one loses love
of the Maya. (M3 Majh 121-18)
The mind sings the song of Maya; it hears external musk for many
ages. Without the Name the mind remains deluded. (M1 Asa 414-
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15)
Your devotee sings Your praises and dances. He plays the unend-
ing music on the rebeck and tambourine, accompanied by cymbals
and ankle-bells. He washes the feet of holy men and places the dust
of their feet on his forehead. He surrenders body and mind to the
Master and obtains the true wealth. He who listens with faith is
freed from birth and death. Oh Nanak, an awakened devotee is
freed from hell by such a dance. (M5 Asa 381-11)
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In this world one should take refuge in God after renouncing all
desires and all actions arising there from.
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Oh Arjuna, under the influence of your ego you believe that you
should not fight. This idea of yours is fallacious, because the action
which you do not wish to perform, you will have to do under the
compulsion of your nature.
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Name of God.
Oh Arjun, one whose mind has no thought that ‘I am doing it’ and
whose mind is not engrossed in worldly attachments and worldly
desires, such a person – even if he should kill everybody – does not
kill anybody and is not bound by the result of his action. (Gita,
Chapter 18, Verse 17 )
To say,
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A person who attains this state of mind is free from both sin and
virtue. You should, oh Arjuna, always act in such a manner,
because it is this type of action, which is called ‘Karma Yog’, the
science of Karmaless (Re-action-less) Action. (Gita, Chapter 2,
Verse 50)
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We have to act for the benefit of our own body and for
the benefit of others. Otherwise, we would be a burden
on society. Therefore, it is essential for human beings to
act. History reveals that Saints have always practiced and
approved of such actions. To remain “action-less” while
acting is the main puzzle which must be clearly under-
stood.
Whatever you do, whatever you eat, whatever you give, whatever
you worship, whatever penances you perform, Oh Arjuna, surren-
der them all to me, because by doing so you will be free from the
consequences of actions (you will be action-less) and, traversing
the path of renunciation, you will attain liberation and will merge
in me. (Gita, Chapter 9, Verses 17, 18)
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Our own actions are responsible for the good and the
evil, the pleasure and the pain that we undergo, as well as
for our being born into this world in a high or a low spe-
cies. As ye sow, so shall ye reap. We are happy as a result
of good actions, because we must bear the fruit of our own
actions in thought, word and deed.
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the action, and the other is the reaction. The reaction re-
sounds in and near the speaker and creates the same type
of thought-currents in his environment. Thus whatever
thoughts – virtuous or wicked – emanate from him, they
engender their exact resonance. This is an inviolable and
unrelenting law, which operates in connection with both
animate and inanimate objects alike. It cannot be erased.
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garbs. Sometimes we come into one specie and sometimes into an-
other, but we are all a part of the Creator. In other words, we came
into this world and we left this world hundreds and thousands of
times, because this universe is a workshop with exits and entranc-
es.
Again:
Further:
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Nobody can escape one’s destiny or fate. God alone is free and He
manages the whole world by His Command. (Adi Granth, Suhi
Mah 4 736-3; Sorth Mah 1, 8, 59-8-19)
Hafiz says:
You should think only of the bliss which you get from the Nam
of your Master, and should pay no attention to the secrets of this
universe nor of the regions beyond, for all this is beyond the ken of
intellect.
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284
BOOK 2
BOOK 2
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BOOK 2
CHAPTER 1. THE LORD
What is God?
Is there any such Being in reality? What is the power
that enlivens this universe and makes it carry on accord-
ing to a plan? Is that power conscious or inert? If it is
really inert, how then are the sun, the moon and the stars
all revolving according to law? How are we related to that
power? Whence did this universe originate, when did it
come into being and how did such a thing happen? Such
questions always face every individual. Book after book
has been written on the subject. Many a man has had his
day here and has departed. Many are still pondering over
these questions but they remain ever fresh.
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Talk of Wine and the Singer, delve not into the mysteries of the
world; no one has solved, nor will ever solve this riddle through
reasoning.
Thou, Oh! God, hast made us unto Thyself, and the heart of man is
ever restless until it rests in Thee.
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Oh mind, visit the place where you can see the Beloved; give up
this world so that you may see the other world.
Rise above your body so that you may see the Sustainer
of all. Get out of this world so that you may see the world
above.
He, the Lord, is true. His creation is true. He Himself knows His
design and purpose. (Gauri M5, Sukhmani 284-19)
The created one cannot know the design of the Creator; Oh Nanak,
that alone happens which He Wills. (Gauri M5, Sukhmani 285-1)
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What can poor Nanak say? All are praising the same One. Nanak
lives at the feet of all. He praises all Your names. (Rag Basant M1,
1168-14)
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Where is God?
Ignorant persons think that God lives beyond the skies
or beneath the depth of the oceans. Great souls realize
Him in their hearts, and Perfect Saints see Him every-
where, both within and without. Saints and holy men say
that He pervades the entire universe and that the universe
is in Him.
The world is the abode of the True One. He dwells in it. (Asa Var
M2, 463-13)
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The lovers are many but the Beloved is one. Religions and creeds
are different, but all have the same object.
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You should see Him with your own eyes, you should hear His voice
with your own ears. One should see the Lord with one’s inner eyes
and hear Him with one’s inner ears.
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The powers that exist in the soul also exist in the Lord.
The soul is consciousness and the Lord is the storehouse
of consciousness. The soul is capable of thinking, and the
Lord is an ocean of thoughts. The soul has intelligence and
knowledge, and the Lord is the embodiment of knowl-
edge and the treasure-house of intelligence. The soul is
full of love, and the Lord is the source of all love. We are
made in His image. Every particle is a part of the whole,
and so are we.
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manifested in the universe. The two are one like the two
joined parts of a pea.
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You are a mighty river. I am a fish. How can I know Your limits?
(Sri Rag M1, 25-6)
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Oh Lord, he was saying, If You had been a child I would have fed
You with milk.
Oh Lord, I have not been courteous to You. Oh! What shall I do?
Thereafter the prophet Moses went his way. Later when he went
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I will drink your milk. I will put on your clothes and eat whatever
you offer me.
Please forgive me for what I said. God is very pleased with you.
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Kabir says:
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You are all-pervading. What shall I say; hear You my Master. You
are the Great All-Wise. (Sri Rag M5, 51-13)
You are the Great Lord; You are Unperceivable and Invisible; in
our search we find You unfathomable. You are yonder of the yond;
and You alone know Yourself. (Kanara M4, 1296-7)
Sing the praises of the Lord; you will have all your wishes fulfilled.
Nanak remembered the Lord; He was redeemed. (Bilawal M5, 848-
15)
You are my shield, oh Lord, so I think not of any other; and I re-
main carefree leaning on Your Name. (Ramkali M5, 884-4)
Sublime and most high is the Lord’s Court, unfathomable and be-
yond thought. Says Nanak, it is through the Lord’s Name that one
is blest with Glory. (Maru M5, 1003-14)
Oh, our infinite Lord, You who are from the beginning of the
beginning, oh, our primal Lord, our Immaculate One, I reflect on
how to be attuned to You, oh, embodiment of Truth.
(Maru M1, 1023-11)
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The Lord’s station is also called Hari Rai (Lord of Lords) and
Maha Dayal (Most Merciful) in the Gurubani.
You are the merciful Lord. You are not subject to death. You are
indescribable. You are unknowable and wonderful. (Mam M1,
1038-15)
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The One, of form the Primal Sound (Om), of name the eternal
True, of being the Creator, without fear, without enmity, Timeless
existence, Unborn, Self-existent with the Grace of the Master.
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The One grew and Onkar took form. (Bhai Gurdas, Var 6, Pauri-4)
The One grew and Onkar took various forms. (Bhai Gurdas, Var
18 Pauri-1)
Know the secret of the One. Become the Creator and the Lord.
(Ramkali M1, 930-18)
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The Gurmukh attains the One. But such a one is rarely found.
(Ramkali M1, 930-15)
He who knows the One to be One, He knows all, both here and
hereafter. (Gauri M4, 281-11)
The tongue utters Your definitive Name. Sat Naam is Your age-old
Original Name. (Maru M5, 1083-12)
True, True, True is He, nay, not one is separate from True Purush.
(Gauri M5, 250-17)
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You know not that One. You mistake the created for the Creator.
(Bhai Gurdas, Var 15, Pauri-7)
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You are the destroyer of Kal. You are the destroyer of Maha Kal.
You are the deathless One. (Patshahi 10)
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Praise the One, the One Lord; contemplate on Him. Praise the
virtues of Gobind and Gopal; take shelter with Hari Rai. (Gauri
M5, 296-12)
The Names of the Lord are infinite; He is unknowable. But the wise
considered His virtues; they could not evaluate Him. (Kalyan M4,
1319-3)
I begin with the name of Him who has no name. Call Him by any
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The Master, our Creator, pervades the earth, the waters and the
inter space; though manifests He in myriads of ways! (Gauri M5,
296-12)
The Formless One took the form of that One. He took the form of
Onkar and created all. (Bhai Gurdas, Var 39, Pauri-2)
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You are the destroyer of Kal and Maha Kal. You are the deathless
one.
Those who realize the True One are called Satgurus. (Gauri M5,
286-12)
The Immaculate One is pure; there is no one like Him. When that
One dwells in the heart, egoism and pride vanish. (Maru M1,
1034-2)
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the Ekankar and carry out His Orders and revolve around
Him, being taken care of and sustained by Him. Saints
obey the True Being. The Brahms have no control over the
Saints. Saints by initiating persons into the mystery of the
Name of God, take them direct to Sat Purush. Ekankar is
different from the Onkar of the Vedas. Onkar is the ruler
of the three worlds, and his domains extend up to and
include Trikuti, the second spiritual region. Ekankar is
Akal Purush or Sat Purush (the True God). He is beyond
Kal, the Negative Power. Kal merely supports this cre-
ation; but Ekankar is all pervading and is the ruler of all
the five regions. Ekankar can be realized through a True
Master by remaining in His company. Attaining Him,
doubts, perversions, delusions and egotism are destroyed.
The mind comes under control and one swims across the
ocean of phenomena.
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There are four Rams in this world. Three of them pertain to the
world; the fourth Ram is the Real One. Dwell upon Him. One
Ram lived in the house of Dashrath, one Ram dwells in every
heart. One Ram is the creator of this universe. One Ram is distinct
from the three attributes.(Kabir)
All contemplate on the three worlds. They do not know the secret
of the fourth one. (Kabir)
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What was He doing when all this was not? The formless Immacu-
late One was all in all. (M5 Gauri 216-2)
You are the self-existent, formless Immaculate Lord. They who con-
template upon You are truly rid of all their sufferings. (M4 Gauri
Var 301-8)
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He abides both here and hereafter. How can we find Him? He is the
invisible, immaculate Lord. Of Himself He unites us with Himself.
(M3 Gauri 162-19)
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and Fearless, and pervade both the land and the sea. (M5 Ram Kali
916-4)
The Lord’s Immaculate Name is the pure food which the devotees,
swan-like, taste, and see the infinite light of Truth, and wherever
they see, they see the One, the Absolute Lord.(M1 Gauri 227-15)
The word Niranjan is used for the Being who rules the
subtle regions.
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One is rid of fear and merges in Bliss. One is purged of ego and
imbued with the Eternal Lord. One knows the reality of Maya and
the Immaculate One, the King of all. (M1 Maru 1040-4)
The Omnipresent
The Lord is the Creator of the entire universe. He does
not have to depend on anyone for this purpose. He has
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Through one Word did He create the entire universe, and myriads
of rivers (of life), came into being. (Jap Ji, 3-17)
You created the universe through Your Will, and creating it you
pervade it. You work through all, and thus manifest Your imma-
nence. (Maru M5, 1095-6)
Without the Lord there is naught else. He is both the Creator and
the Cause. (Gauri M5, 189-8)
Oh Master of all life, You motivate all. Nanak sees You pervading
everything where can he see another. (Gauri M5, 292-17)
All is the Lord, without Him is naught else.. As upon one thread
are strung hundreds of pearls, so is the Lord woven into the warp
of the world. (Namdev, Asa 485-3)
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As fire is locked in the wood, and butter in milk, so does the Lord
pervade all creatures and His Light illumines high and low. (Sor-
ath M5, 617-3)
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As the rays of the sun light every corner, so does God permeate
every being. (Basant M4, 1177-14)
He is in the fourteen worlds and the four corners; His perfect glory
shines in all lands. He fills all the ten directions; He is seen on the
earth as well as in the skies. The Merciful Lord dwells everywhere,
in the sea, land, the mountains and the underworlds. He is in the
gross as well as in the subtle. Oh Nanak, a true devotee sees Him
everywhere. (Gauri M5, 299-16)
The tenth Guru in the line of Guru Nanak says that His
light pervades both the earth and the skies. He is always
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The Merciful One pervades all, forests, mountains, seas and lands.
He shines in His glory. His Name resounds everywhere. (Akal
Ustat)
The tenth Sikh Guru has sung the praises of the all-per-
vading Lord in a brilliant way:
God is in the water, God is on the land. God is in the heart, God
is in the forest. God is in the mountain, God is in the cave. God is
on the earth, God is in the heavens. God is here, God is there. God
is in space, God is in time. God is invisible, God is without creed.
God is without sin, God is without enmity. God is deathless, God
is shelterless. God is impenetrable, God is indissoluble. God is not
moved by charms or spells. God has His own Light, He cannot
be moved by incantations. God is without caste, God is without
lineage. God is without friends, God has no mother. God feels no
physical or mental suffering. God is without doubt, God is without
Karmas. God is invincible, God is fearless. God is unbreakable,
God is indissoluble. God cannot be punished, God is radiant. God
is transcendent, God is inscrutable. God is unconquerable, God is
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imperishable.
Whither shall I go from Thy spirit? Whither shall I flee from Thy
presence? If I ascend up into heaven, Thou art there. If I make
my bed in hell, behold, Thou art there. If I take the wings of the
morning, and dwell in the uttermost parts of the sea; even there
shall Thy hand lead me and Thy right hand shall hold me. (Psalms
139-7 to10)
Guru Arjan says that the Lord is always with us. Where
can we run away from Him? We can get release only when
He forgives us and then alone can we gain salvation.
Oh my mind, the Lord is always with you. Oh! How can you es-
cape His presence? The Lord Himself forgives. He Himself redeems
all. (Gauri M5, 170-4)
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Do not consider the True One to be afar off; He is within us. Wher-
ever I look I find Him. How can I evaluate Him? (Asa M1, 421-6)
The Lord and Creator pervades all, earth, sea and outer space.
Oh Nanak, He is Ekankar – the One, that One is manifest in all.
(Gauri M5, 296-11)
The Light is one, but it shines in diverse ways. (Atharva Ved, 13-3-
17)
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This universe is the dwelling place of the Lord. (Yajur Ved 40-1)
The Master has removed all doubts. Oh Nanak, sing the praises of
the Lord. He is the fountainhead of all virtues. He is omnipresent
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He fills the sea, the land and outer space. He pervades all hearts.
(Suhi M5, 778-13)
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Oh Nanak! Those eyes that can see Him are different. (Maru Var
M5, 1100-1)
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Hindus see the Lord in the South; the Muslims see Him in the
West. Search for Him in your heart; your heart is His Abode.
(Kabir, Prabhati, 1349-12)
The world you see is His manifestation. It is the Lord Himself that
you see. (Ramkali M3, 922-4)
How can one know Him, the One Being who pervades
all? The Adi Granth says that only he on whom He show-
ers His Grace to make Himself known alone becomes fit to
see Him. It is through the Master that the Inner Eyes that
can see the bewitching Lord everywhere are developed
and all doubts are banished.
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The Master has removed all doubts. Oh Nanak, sing the praises of
the Lord. He is the fountain-head of all virtues. He is omnipresent
but detached. He pervades all. (Sorath M4, 617-5)
All are illumined by His Light. All shine because of His refulgence.
The Guru’s teachings show the Light. Whatever pleases Him is
true worship. (Dhanasri M1, 663-9)
Gross and subtle, both are God. Oh Nanak! Only a devotee knows
the Lord. (Gauri M5, 299-18)
That knowledge with which one sees the one indestructible Real-
ity in all beings, the unseparated in the separate, know thou that
knowledge as Sattvic (pure). (Bhagwat Gita 18:20)
The One Lord pervades all. Nanak sees Him and is overjoyed.
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Have feelings of enmity for no one, for the Lord pervades all hearts.
That one is present in both the sea and the land. He who sings the
praises of the Master is however very rare. (Gauri M5, 259-18)
Who is bad, who is good? The Lord is in all. This is the Truth that
the Master reveals. (Asa M1, 353-10)
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332
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The world is the abode of the True One; He dwells in it. (Asa Var
M1, 463-13)
There is one seal of authority and one King. The carefree One is
everywhere. His writ runs in all the three worlds. He is the un-
knowable and unfathomable Lord. (Basant M1, 1188-17)
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He transforms seas into land, land into sea, and sea into mountain.
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Whether you are a swan or a heron, you are saved only by His
Grace. Oh Nanak, if He so wills He turns a crow into a swan. (Sri
Rag M4, 91-4)
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Praise Him with every breath. The Master is the carefree Lord.
Take refuge with Him and banish fear. The slanderers are all killed.
They fall to the ground far and near. (Gond M4, 869-15)
The Lord and the Master are one. He who knows this
becomes carefree himself. He becomes a true king and
fearless.
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338
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Theosophists say:
The Master souls have their radiance spread out to extensive spiri-
tual planes.
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Master.
I have become You, and You me. I have become a body and You
have become my soul, my very life, so much so that none can say
we have a separate entity. (Shamas-i-Tabrez)
Again,
Those who yearn for Me, they come and merge in Me.
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The pure form of the Beloved can be seen only by pure eyes. Behold
Him with pure and keen eyes – as a Muslim scans the sky on the
Id-eve. It is not every eye that can behold the Radiant Form of a
True Master. It is the privilege of a rare and fortunate few.
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Asthool(material)
Sukshm (subtle or astral)
Noori (luminous or radiant)
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Kabir says:
With every breath contemplate upon the form of your Beloved. The
gift of the human form is unique. Do not tarry in carrying out this
practice.
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May health be welcome to you. Between the lover and the beloved,
only a thin veil (of this body) remains. Do you not wish that this
veil should vanish and the Light should merge in the Refulgent
Source?
He further said:
You do not know the king, who is sitting within me. Do not look at
my outer face hidden behind hoops of steel.
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with fervor.
The more you contemplate, the more you will hear the
Sound Current and greater the pull it will exercise on the
soul. The Sound Current draws the soul to higher regions,
and through contemplation enables it to stay there. Dhyan
carries the soul to spiritual regions within. In this way
the soul ascends to these regions, but it is the privilege of
a rare Gurmukh (true devotee of a Perfect Master). This
contemplation is in the inner sky and in consequence the
soul, getting rid of sense pleasures, fears and all other
fetters, gains access to its real Home.
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goes within, crossing the stars, the sun and the moon, it
beholds His Refulgent Form. It is this radiance that be-
stows light to both the sun and the moon. Whoever goes
within sees His Wondrous Form.
Shut your eyes and you will find nothing but darkness
within. This darkness is even more pronounced than a
completely moonless night. When the soul, withdrawing
from without goes in, there come into view the stars, the
sun and the moon. Beyond them appears the Radiant
Form of the Master. The Master does not come secretly,
but flashes of light emanate from His Radiant Form in
such a manner that the soul is irresistibly attracted to-
wards it. In reality, this scene beggars description.
The whole night His refulgence filled my heart with Light. What a
bold thief He is to come in the darkness, but with what an aura of
radiance He comes!
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All prophets and Saints have stressed the need for reli-
gion. Lord Krishna mentions in the Gita:
Akal (the Timeless) has sent me into this world to lead the people
on to the right path and to wean them away from evil.
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Ravi Das and Bhai Gurdas also say the same thing. Bhai
Mani Singh, however, has described the four tenets of
religion as follows:
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Fruits of Contemplation
Tulsi Sahib, the Saint of Hathras, says:
Hafiz says:
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CHAPTER 3. DETACHMENT
Discrimination is a prerequisite on the path of spiritual-
ity. It distinguishes between truth and untruth. One must
understand the distinction between truth and untruth, be-
tween the permanent and the impermanent. It is a quality
by which one can realize the nature of a thing correctly. It
produces detachment.
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called detachment.
By thinking how this being came and where it will go, I became
detached.
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of his environment.
Oh my mind! If you meet a True Master you need not run out to
achieve detachment, because He is the bestower of all gifts and is
the treasure of all comforts, and is the Foundation of Elixir, run-
ning at all times to take devotees into life everlasting. (Adi Granth)
The truly detached person knows that one day his own
body, his house, his palace and all his worldly property –
all attachment – have to be left behind, and nobody knows
when this will happen. Therefore, he lives in this world
in name only and gives more attention to the purification
of his soul, for he does not wish to barter his soul for the
sake of this world.
For what is the man profited, if he shell gain the whole world, and
lose his own soul? (St. Matthew 16:26, St. Mark 8:36)
Kabir says:
You have lost your soul in order to love the world, but this world
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will not accompany you! You have therefore cut your own feet with
an axe, like a thoughtless man. (Adi Granth)
One is able to get the secret of Naam from no one but a True Mas-
ter, and thereafter all his desires vanish, his mind remains fixed in
God and he becomes detached from life (in this world). Oh Nanak!
When we meet a True Master all our desires are fulfilled, because
we gain salvation even while experiencing the comforts of life. (Adi
Granth)
Even if a man should leave his house, his wife, his chil-
dren, etc., the evil desires already fixed in his mind would
not leave him. The mind will create conditions to ensnare
him in worldly ties.
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One who has reached the stage where he can see his
Master within at will, is always a detached person. He
will completely disregard the criticism of others. A truly
detached person is one who has a strong desire to meet
the Lord and for whom it is not possible to live without
him. He thinks of Him with very breath and considers life
useless without Him.
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the love of my Beloved. But when I meet God then my mind is full
of bliss. (AdiGranth)
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A detached person has his mind fixed on his Home and is free from
hope and despair. He is fully satisfied with the gift of Naam and
is contented because he has drunk deep from the Ocean of Amrit
(Elixir) in the Sahadj. (Adi Granth)
The mind is day and night detached, and the soul has fixed its
abode in the Spiritual Region above Sun Madhal (Daswan Dwar).
It was the magnificent blessing of my Master who gave me the
knowledge of Alakh Lok (the Indescribable Region). (AdiGranth)
A Gurumukh has attained pure Light and all his doubts have van-
ished. Oh Nanak! A Gurumukh is always the recipient of joy and
he is constantly detached in the Name of God. (Adi Granth)
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Oh Ram (God)! He who has subdued his mind is the real detached
person. (Adi Granth)
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Kabir says:
Oh Kabir, human birth is rare and cannot be had again and again;
just as fruit which ripens falls to the ground and cannot be re-
stored to the branch. (Kabir, Salok, 1366)
The rung of the ladder from which the hand has slipped cannot be
caught again; even so is the human life wasted. (Belawal M3, 796)
He who misses the rung has to undergo the torture of coming and
going. (Mam M5, 1075)
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For many births was I a moth or insect. For many births was I an
elephant, a fish, or a deer. For many births was I a serpent or a
bird. For many births was I grass and trees. Now there is an oppor-
tunity to meet the Lord, this body of glory has been obtained after
long ages. (Gauri M5, 176)
The human body has been gained as a means of meeting the Lord.
(Asa M5, 379)
Since you have no love, worship Him, for He would not hold back
the wages of the laborers.
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In the Court of the Lord nothing is lacking; man does not receive
Grace because of his lack of service. (Kabir Sahib)
The ferment does not become wine until after it matures in the
vat for a long time. If you wish your heart to be illuminated, you
should practice for a long time.
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After studying all the four Vedas, the learned have come to the
conclusion that the way to achieve happiness and salvation is the
recitation of the Name of the Lord (Ram Naam). (Gori M5, 267-
10)
Life is fruitful when it hears the Name of the Lord. Recitation leads
to a happy life. Drinking the Nectar of the Name satisfies the mind.
(M5 Mam 1018-15)
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recites the Name of the Lord and by this he gains happiness. (Maru
M4, 998)
The real recitation is that in which the mind finds God. This is the
highest knowledge.
That recitation is the best in which man finds God and gets the
highest knowledge. (Magh M5, 900)
Let us always sing the praises of the Lord. You have always enabled
us to do so, oh Master and merciful Lord. (Asa M5, 399)
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Austerities (Tap)
The meaning of Tap is to undergo physical or mental
hardship or to perform any practice that removes egotism.
It is called Riyazat in Persian. To live in jungles and sub-
sist on roots and fruits, sitting in fire, exposing oneself to
five fires (to sit with fire on all sides, and to bear the heat
of the sun from above as the fifth fire), to lie on nails fixed
in the ground, to remain standing with one hand raised,
to sit in water and to undergo other physical and mental
sufferings are called Tap (austerities). The purpose of
performing these austerities is that the mind may become
pure, and that lust, anger, attachment, greed and egotism
may be removed so that realization of the Lord may be
attained. Many persons leave their homes owing to do-
mestic troubles and in order to escape responsibilities.
They leave their homes and go to other places and put on
ochre colored clothes; but lust, anger, attachment, greed
and egotism accompany them.
One donneth ochre robes and warmeth oneself by the side of smol-
dering fire, and stung by worries, one abandoneth the household,
and forsaking one’s land, one wandereth from place to place. But,
Lord, keepeth one within the five demons wherever one goeth. (Pra-
bhati M5, 1348)
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By practicing Hath Yoga the body becomes weak. The mind is not
calmed by fasts and austerities. (Ramkali M1, 905-4)
I would heat the body like an oven or feed the fire with my bones,
and walk on my head when my feet become tired, if I could but
meet my Beloved.
Do not heat the body like an oven or burn your bones like fuel. The
head and feet have done no wrong. See the Lord within. (Salok M1,
other than Wars 1411)
He who follows the path taught by the Master wears the coat of
knowledge stitched with the needle of meditation and the thread of
Shabd. He uses compassion as a rake and the body as firewood, and
ignites the fire of the eye center. He bears love for Him in his heart
and contemplates in trance on all the four yugas (ages). All yoga
is included in the Name of the Lord to whom belong this body and
life. Oh Kabir! When He has compassion, He leads him to the true
ideal. (Kabir, Asa, 477-9)
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The Master’s service is the best of all austerities. The Lord dwells
in the heart of the man who performs such service and removes all
his sufferings. He sees the Lord as the Door of the Truth. (Asa M3,
423)
The Gurus say that the true ascetic is he who has ob-
tained the company of the Saints.
He is the true ascetic who has the company of the Saints and is
dyed in the hue of the Master. (Basant M5, 1180)
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In the Iron Age no action or ritual is of any avail; except for the
practice of Naam there is no other way.
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The ascetics are led astray by austerities and the pundits by greed.
(Asa M5, 370)
The poison of Maya is spread far and wide. But he who practices
repetition rises and realizes. (Gauri M5, 210)
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The Master’s service is the best of all austerities. When the Lord’s
Name dwells in the heart, It removes all sufferings. (Asa M3, 423-
13)
He in whose mind dwells the Lord is the man who practices repe-
tition, austerities and self- discipline, and who is the knower of the
essence of things. The life of the disciple who has the Jewel of the
Name is indeed perfect. (Sorath M5, 615-6)
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He whose heart and body are pure, who loves truly, and meditates
on the feet of the Great Lord, must be considered as having per-
formed all repetitions and austerities. (Sri Rag M5, 48-13)
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That repetition, that austerity, that fast and that worship is true
which increases one’s love for the Lord. Without love for the Lord
every other love is false and is forgotten in a moment. (Berari M4,
720-13)
Those who get the Grace of the Lord gain the company of the
Saints. They live on the Nectar of the Name of the Lord. (Suhi M5,
762)
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Service of the Master is the best of all austerities. The Lord then
dwells in them and all sufferings are ended. (Asa M3, 423)
He who repeats the Name gets wisdom from the Master. The mes-
sengers of death are like pebbles under his feet. (Maru M1, 1042)
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He who controls all the ten doors is contented of heart and repeats
the Name. (Gori M5, 298-19)
He is the true house-holder who controls himself and gets the gifts
of repetitions, austerities and self-discipline. (Ramkali War M1,
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852-12)
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gurus:
There are birds who lay golden eggs, they fly to the realm of the
skies every morning, when they run they seem like suns in the sev-
enth region. When they sleep, they make the sun and moon their
pillows. Oh Shamas-i-Tabriz, they enable thousands of those born
blind, with one kind look, to see the path.
Their bodies are in the world, but their souls are with the Lord of
the world; their bodies are tied to earth, but their souls are beyond
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Do not judge the Saints by your intellect. Our words for milk
(shir) and tiger (sher) are written in the same way, but in sub-
stance they are not the same.
How can the Guru be praised? The Guru is the ocean of wisdom.
He is from the beginning, throughout the ages; He is the ever-ex-
isting Supreme Lord. (Asa M5, 397-1)
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If I were to mix all the mountains in the sea to make ink, and were
to use the whole earth as paper, I would not be able to describe His
virtues.
You are a King. You are the Emperor of Emperors, we call You
the Exalted One, or the Master. Do we really praise You by such
honorifics? It is in a sense, insulting You.
Thou art the King, oh Lord; if I call Thee a chieftain then is it any
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Let us, then, ask them what the Perfect Master or Guru
is, and who He is? They say:
Who is your Guru, of whom are you the disciple? (Ramkali M1,
942-19)
The Shabd is the Guru and the soul is the disciple. (Sidh Gosht
M1, 943-2)
The Shabd is the Guru, the ancient, the deep. The world would be a
madhouse without the Shabd. (Sorath M1, 635-7)
The Word is the Guru, the Guru is the Word; in the Word is the
nectar, which the Guru says we must accept. The Guru manifests
Himself and redeems His disciples. (Nat M4, 982-11)
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The soul, the disciple, and the Shabd, the Guru, travel together
on the path. There is an inverted well in the sky, the soul becomes
absorbed in it.
Know the Shabd to be the Guru: your Guru will reveal this. Be-
come the beloved disciple. The soul will follow the Melody. (War 7,
Pauri 20)
Where is your Guru? Where does the disciple live? How do the two
happen to meet? When do the two separate? How do they come
and go? The Guru is in the sky. The disciple is in the heart. The
soul meets the Shabd. Then they never separate. Accept the Shabd
as the Guru.
Most Gurus are false, they seek their personal ends, and
wander about for self-gratification. The Shabd is the Guru
of the entire universe.
I churned the sea of the body, and saw a wonderful sight. The Lord
is the Guru and the Guru is the Lord; oh Nanak, there is no differ-
ence between the two. (Asa M5, 442-18)
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Oh Nanak, know the Truth to be the True One. (Sri Rag M1, 15-
18)
In their own spheres, all are great holy men. But he who has real-
ized the Shabd, He is the greatest of all. There are various Gurus,
and there are differences in their approach. Worship that Guru
alone, who connects you to the Shabd.
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He alone is the Guru who loves the Shabd. He who knows it not is
not a Perfect Guru. He who practices the Shabd is a Perfect Guru.
Bow before such a Guru. Become the dust of His feet.
Realize the Shabd and meet the Lord; your service will then be
accepted. (Sri Rag M3, 27-9)
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The Word was made flesh and dwelt amongst us. (Bible)
All true devotees get the Shabd, which is real life, from
the Perfect Guru. He is life in himself, and since He is free
from ego, the Shabd speaks through Him. He has tran-
scended the valley of death. He has realized the life of the
Lord, which works through the Sound, and He himself
can give that life or spiritual awakening to His disciples.
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He who meets a Satguru always sings the praises of the Lord. The
Name pervades his heart, and he merges in the Shabd. (Vadhans
Var M4, 592-8)
The Unending Music is the Treasure, the Saints have the key to it.
(Ramkali M5, 893-19)
Without a Guru the Name cannot be attained; both the seekers and
the adepts have been waiting in vain. (Majh M5, 115-2)
The Gurus say that the Lord does what the Saints re-
quest Him to do.
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What the Saints wish they get done; no one is turned away from
their door. (Maru M5, 0176-9)
The Saints have been empowered by the Lord; they can even bring
the arrow back from its flight. (Maulana Rumi)
Oh son, the Saints are the children of God, in sight or out of sight,
they are always in His mind.
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The second kind of Saints are those who are not born
as Saints but who have practiced spiritual meditation in
this world. They have the necessary ability, and have been
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The Baba (Nanak Dev) was born with the Gift; thereafter He prac-
ticed it assiduously. (Var 1, Pauri 24)
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I know the secrets of that house and have been authorized by Him.
Baba Guru Nanak was born with the gift; thereafter he practiced it
assiduously. (Pauri 1, 24)
The Lord called me to His presence, I praised Him and was given
the robe (of the True Master), the Nectar of the Name then became
my food. (Majh M1, 150-17)
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Know the One, see the One, praise the One; believe in One, select
One, and seek the One.
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Do not turn away from the Prophet of your own time; do not rely
on your own self and your own efforts.
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Believe in the God of Moses and the Master: Let not your pride
undermine your faith.
Great Saints speak the eternal Truth, for all the world, for all the
ages. (Sorath Var M3, 647-1)
The Word is the Guru, and the Guru is the Word; the Divine Nec-
tar is in the Word. Oh seekers, obey the words of the Gurus; the
living Guru grants release. (Nat M4, 982-12)
The Vedas and other scriptures are the shop of the Master, which
enable a man to cross the ocean of the world. The reality cannot be
understood without a Master. The Lord incarnates as the Master
and makes us understand. (Var 1, Pauri 17)
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When full Light appears in the heart, the Khalsas (pure ones) then
know the most Pure One. (Patshahi 10)
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The Word was made flesh and dwelt amongst us. (Bible)
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When our soul grows weary in its search for the Lord,
and is anxious to return to its home, when our eyes long
to see the Lord and we hunger for Him, then, in order to
fulfil our intense desire, He incarnates as a Perfect Mas-
ter or Satguru. In order to release the seekers from their
bonds He himself comes as a redeemer. He gives the
seekers instructions according to their development, and
connects them with the Lord.
Past Saints
A patient cannot take medicine from a past physician,
however proficient he may have been. No one can get
his case decided by a past judge. No woman can marry a
dead person and beget children of him. Similarly, Perfect
Mahatmas came in their own time and redeemed those
who came in contact with them then. After the expiration
of their period they left the world and merged in the Lord.
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The Lord took the form of a Holy Man. (Maru M5, 1005-8)
The Lord showed great renunciation and took the form of a Saint.
(Kabir, Asa 476-14)
This does not mean that the past Mahatmas are dead.
No, they are immortal and have crossed the gross, subtle
and causal regions. They are united with the Lord and are
indistinguishable from Him. If they are supposed to be
wandering in the lower regions, what was the use of their
perfecting the practice of listening to the Shabd?
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The traveler enquires about the right path but walks not on it. How
can he reach the land of the Beloved by mere talk? (Kabit 439)
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If we could meet Him by our own effort, we would not linger here
to grieve in separation. Let us then find the company of a Holy
Man, oh Nanak, and rejoice in His royal glory. (Majh M5, 134-5)
The thing you want is at one place, but you search for it at another;
how can you ever find it? Oh Kabir, if you want to find it, take one
with you who knows where it is. He will then show you the thing
you want. It is a long, long way to go, but He will take you there
in a moment.
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No one except a lover of rubies loves a ruby; he alone has the eye
which can truly evaluate a ruby.
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Without a Master no one can attain the Shabd. The Lord has so
ordained it. (Maru M3, 1046-11)
Listen to the testimony of the Saints; they say what they have seen
with their own eyes. (Ramkali M5, 894-8)
No one ever found Him; no one ever will find Him. He Himself
dwells in the Master. He manifests Himself in, and speaks thru
Him. (Asa Var M1,466-7)
When the Lord is kind, the Master is kind. Man wanders in many
births; the Master then attunes him to the Shabd. The Master is
most bountiful; let all the world know it. Meet the Master, realize
the Truth by giving up egotism. (Asa Var M1,465-2)
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All the Saints say that no one can meet the Lord with-
out a Master. The Lord Himself has made this irrevocable
law.
It has been ordained by the Lord since the beginning; no one can
know Him without a Master. (Bihagara Var M3, 556-2)
Oh Nanak, the Lord has so ordained; no one can gain release with-
out a Master. (Gond M5, 864-9)
This world is blind; all work in darkness. No one knows the path
without a Perfect Master. On meeting a Master, one sees with
one’s own eyes. One realizes the Truth within oneself. (Sorath M3,
603-16)
Who are the really blind? Not those whose outer eyes
are without sight, but those who are far from the Lord.
They are not blind who have no sight. Oh Nanak, blind are those
who are separated from the Lord. (Ramkali Var M2, 954-15)
He sees, tastes and speaks in ignorance; he hears and yet hears not.
He considers that which is near to be far; he, a confirmed sinner,
continues to sin. (Suhi M5, 741-3)
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We see the gross world with gross eyes but our Third
Eye or Shiv Netra is closed. It is only when the Third Eye
opens that we can see the subtle, causal and other regions
of consciousness, which are beyond the reach of the mind
and intellect.
He is blind and acts blindly. The Third Eye has not opened in him.
(Malar Var M1, 1289-18)
If you wish to see the manifestation of the Lord, put the dust of the
feet of the Saints in your eyes as collyrium, for they can grant sight
even to the born-blind.
If you wish to see the Lord, use the dust of the Saints’ feet as col-
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Those who know not the Shabd are blind and deaf. Their coming
here serves no useful purpose. (Sorath M3, 601-7)
Learn this from Nanak; enlighten yourself and realize Him. (Bas-
ant M1, 1190-2)
Not only men, but even gods long for the Third Eye.
They cannot make spiritual progress without it. Not to
speak of their inability to see the Lord, they cannot even
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Gosain Tulsi Das says that no one can cross the ocean of
the universe without a Master.
No one can find the Lord without a Master, even though he goes on
making millions of efforts. (Maru M3, 1057-8)
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Guru is the ship, Guru is the captain. No one has crossed over
without a Guru. One meets the Lord through the Guru’s Grace.
One cannot get release without a Guru. (Sawayye M4, 1401-11)
People cannot know Him simply by hearing about Him. The Ma-
hatma who says anything about Him is a wonderful person. He is
worthy and wise who gains access to Him. No one can realize God
without a Guru.
Let a Brahmin, after he has experienced all these worlds which are
gained by actions, acquire freedom from all desires. That which is
eternal (which has never been made) cannot be attained by means
of the transitory (which has been made). Let him, in order to
understand this, take faggots (a sign of discipleship) in his hand
and approach a Guru who is learned and who dwells eternally in
Brahm.
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Those who, without a Guru, learn the Vedas by hearing from oth-
ers, are really thieves of the Vedas since their real meaning cannot
be understood without a Guru, and one who wrongly interprets
the Vedas goes to hell. (Shaloka 116)
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He who does not know the Son, does not know the Father. (Bible)
The Shastras, Vedas and Smritis all say the same; hold fast to the
belief that there is no release without a Master. (Gujri M5, 495-12)
Oh Ali! You are the lion of truth, a hero and a brave man;but do
not rely on your own strength alone. Come under the shade of the
fruit-bearing tree. From among the various methods of meeting
the Lord choose the best: find out the loved one of the Lord. He will
hold your hand, for He is beloved of the Lord. He takes the seekers
to the Court of the Lord.
The Prophet said, ‘Oh Ali! You are a brave-hearted lion. But do not
depend on your bravery. Take shelter under the tree of hope. Oh
Ali! Of all the directions, turn to the ‘Shelter of the Lord.’ He takes
His servant by the hand. He leads the seekers to His Court.’
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the streets and bazaars, and search for Him over and over
again. As far as possible, do not turn your back on the
Saints. Make an effort to know them as they are.
Nothing except the Grace of the Master can kill the ego; hold fast
to the garment of the Redeemer. Go and sleep under His protection;
it may be that He will then grant you release; go on cooing like the
cuckoo day and night; seek the secret of the hidden treasure from
the Master. Go from door to door and street to street; search for
Him time and again; do not turn your face away from the Saints;
then leave the rest to God.
Arise, awake, learn the true knowledge quickly. Seek a Master who
has knowledge of what is beyond, since the Mahatmas say that the
path is sharper than the edge of a sword and it is very difficult to
treadit.
422
BOOK 2
Follow the Master, since without Him the journey is full of suffer-
ings, risks and dangers; whoever went this way without a Master,
was misled by the evil ones and thrown in a pit. Oh fool! If you
have no Master, the voice of evil will keep you confused; the evil
ones will lead you astray and cause you suffering. Many wiser
than you have tried this path before. The voice of evil conies as the
voice of a friend; it’s a friend who leads but to destruction.
You should not journey without a friend; do not enter this desert
relying on your own self.
423
The Philosophy of The Masters
424
BOOK 2
The Guru shows Light in the darkness; He takes one by the hand
into the presence of the Lord.
425
The Philosophy of The Masters
426
BOOK 2
The Master is One with the Lord; He pervades all things. (Sri Rag
M5, 53-5)
Eternal is the Lord; Eternal is the Master; Eternal is the True Wis-
dom. He is the Lord of gods; He is the Lord of men; He is the helper
of the helpless; He looks after those who have no other support.
(Ramkali M1, 934-10)
427
The Philosophy of The Masters
All commit mistakes, except the Lord and the Master. (Sri Rag
M1, 61-7)
The Master is the creator; the Master is the sustainer. His words
are true, and nothing is beyond His power. Whatever He wills,
happens according to His wish. (Sri Rag M5, 52-13)
428
BOOK 2
The Lord’s Naam is both a ruby and a diamond; the Master mani-
fests it. The self-seekers are unfortunate indeed, not to know what
a treasure lies hidden in the straw (human body). (Ramkali M4,
880-15)
429
The Philosophy of The Masters
I see nothing but is clothed in beauty, bright and joyous; I see none
but is a part of myself, not apart; for by the Grace of the Master all
doors have been opened to me. (Sri Rag M5, 80-13)
The Master has the key; the mind is a room; the body is the ceiling.
No one but a Master can open the door, for no one else has the key.
(Sarang Var M2, 1237-10)
The Master is a Pool of Nectar, and the fortunate ones bathe in it.
The seekers come to the Master, as swans come to the pool. (Suhi
M3, 751-1)
The Master is the Pool of Nectar. His depths are infinite. (Gauri
2M5, 50-4)
430
BOOK 2
We are vile and sinful men of ego, suffering from the illusion of
duality; but when we meet the Master, who is the philosopher’s
stone, we are turned into gold, and the infinite, pure Light fills us.
(Asa M3, 427-2)
The Master meditates on Truth; Truth and the Master are One. He
is the Perfect Master who has controlled the five senses. (Gauri Var
M5, 304-4)
The Master is free from enmity; He sees the Lord in all. He seeks
the good of everyone; and wishes ill to none. (Garui Var M4, 302-
3)
431
The Philosophy of The Masters
To those who meet the Master, all sins are forgiven. (Gauri Var
M4, 310-17)
Even if someone slanders the men of God, they do not forsake their
virtues. (Berari M4, 720-1)
He who slanders the Master, but later takes shelter with Him, is
forgiven for his sin. The Master admits him to His Holy Company.
(Bilawal Var M4, 854-18)
432
BOOK 2
the Lord.
The mind is the elephant, and the Master is the driver. His wisdom
is the goad, and the mind does as He directs. The mind needs the
goad always; for without the goad, it strays. (Gujri Var M3, 516-
18)
Oh Kabir, the body is like a forest, and the mind is like an elephant
in rut. Wisdom is the goad, and the driver is the Saint. (Kabir,
Shalok 1376-13)
The Master is the boatman, and the boat of the Shabd takes us
across to land where there is no wind or fire, nor water nor any
form. (Maru M1, 1009-14)
The Master is the boatman; rare are the men who understand Him.
When He is kind, He takes us across the ocean of this world. (Asa
Var M1, 470-11)
433
The Philosophy of The Masters
The Master is the Ocean of Naam; I long to see Him. I cannot live
without Him even for a moment; I will die if I do not see Him.
(Suhi M4, 758-19)
The Master gives the Naam of the Lord. He unites us with the
Lord. (Sri Rag M4, 39-18)
The Master gives the disciple the gift of divine life and
directs him to take to devotion.
The Masters are above birth and death; they come to the world to
do good to others. They bless us with Divine Life and devotion, and
unite us with the Lord. (Suhi M5, 749-2)
When a mother looks after her son, she keeps him always in view;
she feeds him constantly, and caresses him every moment. So does
the Master treat the disciple; He keeps him absorbed in the Love of
the Lord. (Gauri M4, 168-1)
The mother is happy when the son feeds himself; the fish is happy
when it swims in the water; the Master is happy when the disciple
heeds His words. (Gauri M4, 164-10)
The Master helps the disciple; He redeems him here and hereafter.
The Master loves the disciple, and protects him fully. (Gauri M5,
286-16)
434
BOOK 2
Those who are fortunate meet a Master. (Sri Rag M4, 82-15)
435
The Philosophy of The Masters
The nails of the feet of the Master shine like diamonds; meditation
on them gives divine sight. Bal Kand 3
When the Guru appears in your heart, you know everything from
the beginning to the end.
436
BOOK 2
Oh Nanak, the Guru is the Lord; the Perfect Master unites the dev-
otee with the Lord. (Kanara M4, 1310-17)
My eyes were opened by the Master, and all my doubts were re-
moved. My aspirations were fulfilled. (Gauri M3, 200-10)
437
The Philosophy of The Masters
imperceptible.
The Guru is our Light and our Lord; His very sight is beneficial,
for He is the perfection of all virtues. (Bilawal M5, 802-11)
Guru Dev is unseeable and imperceptible; all the three worlds be-
come known through His service. It was a gift of His own bounty
that I could find the unimaginable and imperceptible. (Bhairon
M1, 1125-10)
Like Jalil, go towards the Reality; cross the star, the skies and the
blue beyond; put your foot on the sun and the moon, and then
place your head at the Door of His Court.
438
BOOK 2
From the east you should turn to the west, and should join togeth-
er the sun and the moon. (Ratan Mala, page 767)
First go to the east; then go to the south. Then climb the mountain
from the west after a full round; beyond the seventh region is the
lotus throne, which is the seat of Par Brahm, resplendent with
a wealth of infinite Lights. Oh Nanak, that is the land of perfect
detachment. (Ratan Mala, page 767)
This form remains with the soul in all the regions and
universes. It takes on the form of the Shabd in the region
of Brahm. It takes the soul to the Ultimate Home or Sach
Khand (True Region). When this form appears within,
all doubts are destroyed, the service of the devotee is
approved and half of the task of the disciple is then ac-
complished. Thenceforth the devotee has to do nothing.
The Light-Form is responsible for taking the soul to the
Ultimate Home. The Saints praise this form and the bliss
of contemplating on it.
439
The Philosophy of The Masters
The Lotus Feet of the Guru Dev are dear; the Saints worship them
with Love. (Asa M5, 394-5)
The Saints are filled with joy when they remember the Guru Dev.
(Gond M5, 869-14)
The sun saw Your moon-like face; and drowned itself in the waters
of shame. When Your face arose, the moon hid itself. The dust of
Your feet is luminous. The sun obtained radiance from it. It erected
its golden tent in the sky. Beauteous are Your cheeks; if a flame
from them shines in the skies, the sun hides behind a curtain. The
Light of the Lord appears in the Guru. The moon gets its light from
the sun; the Guru gets his Light from the Lord.
You do not know the emperor sitting in my heart. Look inside, and
do not be misled by my outer form. You do not know my compan-
ion; you do not know the King inside me. Look at my golden face;
look not at my iron feet.
I was in the spirit on the Lord’s day, and heard behind me a great
voice, as of a trumpet. (Revelations 1:10)
440
BOOK 2
And I turned to see the voice that spoke with me. And being
turned, I saw seven golden candlesticks: and the midst of seven
golden candlesticks one like to the Son of Man, clothed with a
garment down to the feet, and girt about the paps with a golden
girdle. And his head and his hairs were white, as white wool, and
as snow, and his eyes were a flame of fire. And his feet like unto
fine brass, as in a burning furnace. And his voice as the sound of
many waters. (Revelations 1:12-15)
After these things I looked, and behold a door was opened in heaven
and the first voice which I heard, as it were, of a trumpet speaking
with me, said: ‘come up hither, and I will show thee the things
which must be done hereafter.’ (Revelations 4:1)
See with the Inner Eye; His face is like the moon. Not every eye can
see the glory of that moon.
Great is the Lord; great is the Guru Dev; great is the Eternal Be-
ing, who feeds the hungry lotus. (Kabir, Gond 873-3)
441
The Philosophy of The Masters
The Guru Dev is true. His service is also true. All else is
false.
The Guru Dev is true; His service is true. (Nam Dev, Bhairon
1166-15)
Guru Arjan Sahib has sung the praises of the Guru Dev
in a beautiful manner. He says:
Guru Dev is mother, Guru Dev is father, Guru Dev is the Lord
and Parmeshwar (the Powerful One). The Guru Dev gives hap-
piness and is a true friend who never deserts us. He banishes
ignorance. He gives the gift of Naam. He is the manifest image of
peace and of true intelligence. He is the philosopher’s stone. The
Guru Dev destroys all sins and is the redeemer of sinners. Holy is
the spot where He sits; it is the true fountain of divine knowledge
and immortality. One becomes pure by bathing in it. The Guru
Dev is from the beginning, and has been through the ages. One
is redeemed by remembering the mantra of the Guru Dev; His
mantra is the Lord’s mantra. Oh Lord! Have mercy and lead us to
a Guru Dev. Take ussinners and fools, across. The Guru is the Sat-
guru and Par Brahm Par Meshwar. We bow before the Guru Dev.
442
BOOK 2
Guru Dev is the mother and the father; Guru Dev is the all-pow-
erful Lord; Guru Dev is the friend who banishes ignorance; Guru
Dev is the blood relation and brother; Guru Dev is the bountiful
one who gives Naam; Guru Dev’s mantra stills the mind; Guru
Dev is peace, truth and wisdom personified; Guru Dev is the phi-
losopher’s stone; Guru Dev is the sacred pool of nectar; Guru Dev
is boundless knowledge; Guru Dev is creator and redeemer; Guru
Dev redeems the sinners; Guru Dev is from the beginning, existent
in all ages; Guru Dev gives the mantra which saves, Guru Dev’s
company leads to the realization of the Lord; Guru Dev’s Grace
takes us sinner’s across; Guru Dev is the transcendent Lord, the
God of Gods; Guru Dev is the Lord; Nanak salutes Him. (Gauri
M5, Bawan Akhri 250-1)
443
The Philosophy of The Masters
444
BOOK 2
445
The Philosophy of The Masters
446
BOOK 2
By seeing Him, the mind becomes happy; but how are we to see
Him? The Saints are our friends, helpful and true; they dye us in
His color and help us live in His presence. (Suhi M5, 760-10)
If He were to give out the secrets of His mysteries; the souls would
take flight towards the sky. (Maulana Rumi)
447
The Philosophy of The Masters
Such a one is the Satguru, on seeing Him one feels happy; that
the doubts of the mind are banished, and the abode of the Lord is
attained. (Gauri M4, 168-10)
448
BOOK 2
When I met the Holy Man my good days began. (Dhanasri M5,
671-11)
The Lord Himself acts in this body of five elements (the body of the
Saint). (Janam Sakhi Guru Nanak – Journey to Mecca)
The Satguru is merciful, and all are equal to Him. He looks upon
all with the same eye, and he who loves Him, prospers. (Gauri Var
M4, 300-15)
Oh Nanak, the Satguru unites all to the Lord. (Sri Rag M1, 72-8)
449
The Philosophy of The Masters
Haji, one who has made the pilgrimage to Mecca; one who
has seen God, who has made the upward journey to the
Court of the Lord. You will derive spiritual benefit from a
Perfect Guru wherever you meet Him.
Like God, the Master does not make use of speech or any material
instrument. He teaches the disciple without speaking.
450
BOOK 2
The soul travels without wings or feet, it eats without lips or teeth;
it sees the universe with closed eyes.
This body is the Temple of the Lord, and the Jewel of Knowledge is
to be found therein. (Prabhati M3, 1346-4)
451
The Philosophy of The Masters
The heart is the mosque; the body is the true place of worship. And
God created man to His own image. (Bible)
The Friend is by your side; why are you so ignorant? Your Friend
is within you; why do you seek Him elsewhere? (Maghrabi)
They who search not inside the body are ignorant and foolish. They
look for the treasure in wrong places, like the deer that looks for
musk in the bushes. (Gauri M4, 309-9)
Those who search for Him outside the body are fools.
They are like the deer which searches for musk in the
bushes. Out of ignorance they wander in solitudes and
wastes. Whatever is in the macrocosm is in the micro-
cosm. You must search for Him inside your own self. We
are mistaken when we search for Him in brooks, streams,
hills, man-made temples and other places. We will not
find Him there. If we know the secret of the path, we will
find Him. We cannot, however, go inside without a True
Master.
Know ye by the Grace of the Master, the temple of the Lord is with-
in you. (Prabhati M3, 1346-2)
452
BOOK 2
But the Lord of Nanak is visible to the eyes (of the Saint). (Asa
M5, 397-7)
Namdev filled the golden cup with milk, and placed it before
the Lord. Such devotees dwell in the Lord’s heart. The Lord was
pleased; He drank the milk and the devotee went home. Namdev
then had the vision of the Lord. (Namdev, Bhairon 1163-19)
They are true Hajis (men who have seen God). They
say,
Practice the spiritual meditation and see with your own eyes.
The Beloved should be seen with the Inner Eyes, and His words
should be heard with the Inner Ears. You will see His Light behind
the darkness, and will understand His wonderful words with the
ears of the spirit.
Shamas-i-Tabriz says:
We should see the Beloved with our own eyes, and listen to His
voice. When one closes the eyes there is darkness. One should see
His Light behind it.
453
The Philosophy of The Masters
The real Master is one who shows us our True Home inside our
body. He makes us hear the five Melodies that are ever resounding
within us. All the worlds, the underworlds, the islands and uni-
verses are wonderful, as the sweet Melody of the Shabd, (Divine
Sound) is resounding in them. The Melody comes from the Throne
of the True Lord.
He is the wise and True Master, who shows us our home within
our body. There rings the Melody of the five Shabds; there is the
454
BOOK 2
All holy men say that the True Master is one who can
attune the soul to the Shabd or Divine Harmony.
455
The Philosophy of The Masters
Many Saints will incarnate in the Iron Age in order to redeem the
sinners.
456
BOOK 2
there.
Powerful is His hand; it is no less strong than that of the Lord. His
hand has the power of God. You may be sure that His reach is so
great that it transcends the seven skies. (Maulana Rumi)
457
The Philosophy of The Masters
There are many signs to help one recognize a Saint; but only he
who knows them can recognize them.
Except for the Master’s Grace, nothing kills the ego. Hold fast to
the garment of that great mind-subduer. If you hold fast, it will be
because of His Grace; whatever power you get, will be His. (Mau-
lana Rumi)
Surrender body and mind to Him who has no desires; who has
given up all consideration for the self, and who attunes you to the
Lord. Surrender of the mind means surrender of all, for the body
goes with the mind. What else is left with you to give? Kabir has
458
BOOK 2
said: Surrender of body and mind is for your good; the burden is
then removed from your own head. If a man asserts that he has
done this by his own efforts, he is quite in the wrong. Surrender
of body and mind means nothing, if the underlying desires are not
given up. Kabir says to that seeker: How can the mind be con-
trolled? When body and mind are truly surrendered, the desires
should also go with them. Kabir says that he is without fear, for
his mind is with the Master. His innermost thoughts are also
surrendered at the Lotus Feet. Oh Kabir, these feet are those of the
Master, I see naught else.
The Master is very great; no one can truly evaluate Him. (Sorath
M5, 514-15)
Be humble and lie prostrate before the Master; the Master honors
the humble and blesses them. (Sri Rag M4, 41-4)
459
The Philosophy of The Masters
The devotee reflects on the self, and recognizes the diamond. The
Perfect Master gives him a single glance, and thereby redeems him.
When the disciple accepts the Master, his mind is stilled. (Asa M1,
413-16)
Bhai Nand Lal says that one life-giving look of the Mas-
ter is sufficient.
460
BOOK 2
Your Law is infinite, and nobody can fully comprehend it; he who
meets a Master, treads the path ordained by Him. (Asa M5, 396-
15)
461
The Philosophy of The Masters
462
BOOK 2
Know ye the Master and the Lord to be one; the Lord accepts one
whom the Master loves. (Gord M5, 864-11)
The Master is sent by the Lord; the Master is the true sustainer.
If the Master is pleased, everything is yours. Nanak would gladly
sacrifice himself unto Him a thousand times. (Gauri M5, 218-9)
463
The Philosophy of The Masters
His eyes remain fixed on the vision of the Lord, and his
hand is the hand of the Lord.
His eyes are fixed on the vision of God; His hand is the hand of
God. (Maulana Rumi)
464
BOOK 2
The Sikh Gurus and other holy men have clearly stat-
ed that there is no difference between the Master and the
Lord. In fact they are one.
My Guru is true and eternal; He does not come and go; He is the
imperishable one. He pervades all. (Suhi M5, 759-7)
How can the Guru be praised? He is the pool of wisdom and truth;
He has existed throughout the ages from the beginning. He is the
very Lord. (Asa M5, 397-1)
We have churned the ocean of the body and have made the won-
derful discovery that the Master is the Lord and the Lord is the
Master. There is no difference between them.
We churned the sea of the body, and saw a wonderful sight. The
Lord is the Guru and the Guru is the Lord. Oh Nanak, there is no
difference or distinction. (Asa M5, 442-18)
Without the Master love does not awaken in the heart, try as
you may. The Lord has enshrined Himself in the Master, and the
465
The Philosophy of The Masters
Master unites us with Him. All homage to the Master! (Maru M4,
996-13)
I have become one with the Lord. My mind is filled with the joy of
union.
I and You, my Lord, are now One. My mind is filled with the joy
of union. (Kabir, Gauri 339-8)
I have ascended to the Lord’s throne, and have met the Supreme
Music-Maker. Rama and Kabir are now One, no one can distin-
guish between them. (Kabir, Ramkali 969-16)
The Lord and the Master are One; oh Nanak, the Lord loves the
Master. (Maru M1, 1043-9)
The Master and the Lord are One; He pervades everywhere. (Sri
Rag M5, 53-5)
The wave goes back to the ocean; the Lord and His servant are One.
(Sarang M5, 1209-17)
Oh Nanak, the devotee and the Lord are One; by remembering the
Lord, one merges in Him.
(Vadhans M4, 562-6)
Oh Nanak, the Saint and Hari (the Lord) are One; remember Him,
blessed is His Naam. (Sri Rag M4, 79-6)
466
BOOK 2
The Lord and His servant merge and become One; the Lord and
His servant are alike. (Asa M4, 447-15)
The Lord and His devotees are One; there is no difference between
them. The wave rises from the water, then it subsides in it. (Dasam
Granth)
467
The Philosophy of The Masters
The Lord Himself is the Master and the Shabd. He has loved the
devotees through the ages. (Gauri M3, 246-7)
The Word was made flesh and dwelt amongst us, full of Grace and
Truth. (Bible)
The Perfect Master is the True Being; He repeats the Naam of the
Lord. He who hears what He says is released; may we be a sacrifice
unto Him. (Dhanasari M3, 667-6)
The Master is eternal; He does not come and go. He is the imper-
ishable One; He pervades all. (Suhi M4, 756-7)
The Perfect Master is the image of the Lord, and His words are
nectar. (Malar M5, 1264-6)
468
BOOK 2
The Master is the creator; the Master is the sustainer; His words
are true. (Sri Rag M5, 52-13)
I bow at the holy feet of the Master; He is the Lord in human form.
His words are like the rays of the sun; they dispel the thick dark-
ness of attachment.
Thou art Christ, the son of the living God. And Jesus answering
said to him: Blessed art thou, Simon Bar-Jona: because flesh and
blood hath not revealed it to thee, but my Father who is in heaven.
And I say to thee: That thou art Peter; and upon this rock I will
build my church, and the gates of hell shall not prevail against it.
(St Matthew 16:15-18)
469
The Philosophy of The Masters
Have I been so long a time with you; and yet hast thou not known
me, Philip? He that hath seen me, hath seen the Father also. How
sayest thou, show us the Father? Believest thou not that I am in
the Father and the Father is in me? (St John 14:8-10)
I and the Father are one. He that seeth me hath seen the Father.
This that I tell you I do not say of my own, but the Father abiding
in me doth His works. Believe me that I am in the Father and the
Father is in me.
470
BOOK 2
me. The Father and the son are blended in the same hue. (Bhairon
M5,1461-13)
The Muslim holy men also say that the Master is, in
471
The Philosophy of The Masters
fact, the Lord. Maulana Rumi says that the hand of the
Master is not smaller than that of the Lord. It wields His
very same power. His reach is very long and extends be-
yond the seventh heaven. His hand is connected with the
Lord. No one can imagine His grandeur. He is a brilliant
sun hidden in the form of a man. Try to know Him as He
really is.
The Light of the Lord shines in the Master. We look at His manifest
human form and therefore do not know that He is in fact the Lord
Himself. He has assumed the form of a man, but in reality He is
the Lord.
The Light of the Lord shines in the Master. You can see this if you
master your mind.
The Prophet said, ‘God has told me, I do not live high nor low. I do
not live in land or skies, nor do I live in heavens. Believe me, my
dear, I live in the hearts of Saints. If you want me, go and seek in
those hearts.’
472
BOOK 2
His body is in this material world, but His soul is in the heavens.
He is beyond the ken of matter and mind.
That Great King is sitting behind firmly closed doors, but He Him-
self takes the form of man and opens them.
God has come in human form; He has come to awaken the people.
The Lord has come in human form; He is called Ram Das (Servant
of God). (Sorath M5, 612-7)
Our Lord is very wise and is called a Saint. (Kabir, Asa 476-14)
The servant of the Lord is like the Lord Himself. The form makes no
difference. (Maru M5, 1076-3)
473
The Philosophy of The Masters
That One took form, and was called Guru Gobind. The formless
One assumed form; He is One, but appears as many. (Var 25,
Pauri 1)
474
BOOK 2
He who sent you is calling you back home to enjoy the bliss of the
eternal kingdom.
475
The Philosophy of The Masters
He who sent you calls you back. Travel happily and return home
comfortably. Sing the bliss of union with the Lord. Enjoy the
eternal kingdom. Come home, oh friend. The Lord will remove your
sufferings. Your troubles will be ended. The Lord is manifested in
the Master. He destroys and removes suffering. The welcoming
music is playing, and the Lord will welcome you there. Be firm
and have no doubts; the Word of the Master will sustain you. His
glory pervades the world. His court is resplendent. He sent us into
this life, and it is He who is calling us back. The Creator has done a
wonder. Oh Nanak, all glory be to Him, the True One. (Dhanasri
M4,378-2)
Oh Lord, why did You not tell me earlier that You were the True
Being, and I would have recognized You.
Kabir said,
How could you have believed at that time (before you had devel-
oped spiritually)?
All the Saints who have reached the true and nameless
regions are one with the Lord. When this is so, how can
one be great and the other small? All are the same. If we
consider one to be greater and the other smaller, it is our
mistake.
476
BOOK 2
477
The Philosophy of The Masters
Arise, awake. Go to the holy men and get knowledge from them.
The learned say that this path is sharp as a razor’s edge and it is
difficult to tread it. (Katha Upanishad 14)
He sustains all the world; Devotees, by His Grace, are united unto
Him. The living beings have no power of their own; they have
nothing to say about the matter. (Sri Rag M3, 32-7)
Those who serve not the True One, serve the other one, and go to
destruction. Oh Nanak, the Master is kind; He connects us with
the Shabd. (Gauri M4, 315-3)
478
BOOK 2
By His Grace one meets a Master and serves Him. He connects the
soul with the Shabd. (Majh M3, 110-1)
When the Lord is kind, one meets a Master. One then contemplates
on the Name of the Lord. (Suhi M4, 757-10)
Great is the Perfect Master, like the Lord; serve Him and gain
infinite happiness. Through His Grace the Lord forgives the sinner,
and His Name helps him to rise. (Gauri Var M4, 30507)
One who slanders the Master and then takes shelter with Him, is
forgiven His sin and admitted to the Holy Company. (Bilawal Var
M4, 854-18)
The Lord gave us the Master, and the Master is the true sustainer.
479
The Philosophy of The Masters
The Lord blesses the devotees with Naam, and its glory increases
from day to day. The Lord takes the devotees to the original abode;
all honor be to Him. (Gauri Var M4, 316-5)
You are unknowable and unfathomable, and one has Your vision
only by good fortune. The Lord Himself was kind, and the Master
bestowed the Name. (Asa M5, 406-4)
480
BOOK 2
Nothing but Name can help us; treat pleasure and pain alike. Do
not give up the Name; the Lord Himself gives it, and the Master
unites us with it. (Asa M1, 416-2)
They who know the ‘Word’ have no regrets; oh Nanak, let the
Name dwell in the heart. (Gujri M5, 523-6)
No one can undo His acts; He forgives and redeems at will. (Solhe
M5, 1030-16)
No one can go against the order of the Master; oh Nanak, the Mas-
481
The Philosophy of The Masters
You are unknowable and unfathomable; one has Your vision only
by good fortune. The Lord Himself was kind, and the Master be-
stowed the Naam. (Asa M5, 406-4)
When the Lord forgives, there is no more coming and going. (Vad-
hans M3, 571-8)
Coming and going ceases, and one dwells in the original abode. He
gave the true treasure; it was so willed by Him. (Maru M3, 993-
18)
When He is kind, one repeats the Name; no one else can sing His
praises. (Asa M1, 416-4)
482
BOOK 2
The Lord is the doer and the cause; He knows the secrets of all
hearts. (Gauri M5, 266-11)
483
The Philosophy of The Masters
Serve the Master, the giver of happiness. He washes off all vice.
(Sri Rag M5, 43-19)
The Master removes the filth of wrong thinking. (Gauri M5, 286-
14)
The Master breaks the bondage of His devotees. (Gauri M5, 286-
15)
The Master does not let the disciple face situations that
484
BOOK 2
are too difficult for him. Just as a child is ignorant and the
mother saves him from impending catastrophes, similarly,
the Master protects the disciple from sufferings and diffi-
culties without even telling him anything about them.
The Lord is kind to me, and all my sufferings and sorrows have
vanished. No painfully hot wind blows upon me; the Master him-
self protects me. (Gauri M5, 218)
The Master helps the disciple. He redeems him both here and here-
after. (Gauri M5, 286-16)
The Master brings up the disciple with the love of a mother – nay
with an even greater love. He always keeps him under His protec-
tion. He is an ocean of love.
He rears the disciple like a mother, and always keeps him in view.
He feeds him both externally and internally with love. He enables
the disciple to love the Lord always. (Gauri M4, 168-2)
485
The Philosophy of The Masters
His hand is the Lord’s hand; His eyes feed on His vision. (Shamas-
i-Tabriz)
The mother swan travels afar in the skies, but she always remem-
bers her off-spring and feeds them on her love. Even so does the
Master love the disciple, and cherish him to His heart.
(Gauri M4, 168-4)
Oh Nanak, the Master loves the disciple with all His heart. (Gauri
M5, 286-17)
He calls upon the people to tread the path to the Court of the Lord.
He prays to the Lord to forgive and release them. (Maulana Rumi)
486
BOOK 2
Oh foolish man! Take hold of the garment of the Master so that you
may escape the sufferings of the next world.
Oh fool, catch hold of His garment quickly, that you may be freed
from the pangs of death.
487
The Philosophy of The Masters
Yama, the angel of Death cannot take with him any soul
that is protected by the Master. The Master Himself takes
His initiates with Him. Kabir Sahib says:
Just as gold does not rust and iron cannot be consumed by worms,
similarly, a Master’s devotee, whether good or bad, never goes to
hell.
Gold never rusts, and iron is not consumed by worms. The devo-
tee, be he good or bad, never goes to hell.
The Master is always with me; He frees me both here and hereafter;
all glory be to the Master; for He made me realize the Lord. (Vad-
hans Var M4, 588-2)
488
BOOK 2
489
The Philosophy of The Masters
The Jewel of the Lord’s Naam dwells in my heart, for the Master
has placed His hand on my head. The accumulated sins of many
births have been removed; the debt of ages is wiped out by Naam.
(Jaitsri M4, 696-3)
The head on which the Master places His hand is one amongst
millions of devotees. (Prabhati 1340-15)
The world bows to him, and falls at his feet; the world and the
heavens pay homage to him on whose forehead the Master places
His hand. The Perfect Master makes him perfect. (Gauri Var M4,
309-5)
490
BOOK 2
491
The Philosophy of The Masters
Friends! If you wish to enjoy spiritual bliss, take shelter with the
Master!
The Master gives the clarion call: He who wants constant spiritual
bliss, let him take shelter with the Master. (Kalyan M4, 1326-15)
492
BOOK 2
I have no friend but Thee, oh Lord; I take refuge with the Master. I
find the Lord there; Oh fellow traveling merchant of small worldly
wares, come, seek a Master and gather the everlasting wealth. (Sri
Rag M4, 81-18)
Blessed are they who find shelter with Him, all glory to the True
Court of the Lord; come, come to this place of eternal calm. Oh
Nanak, when He is kind, the devotees meet the Master. (Sri Rag
M2, 31-7)
I took shelter with the Master, and the Lord put His seal of approv-
al on my mind. (Ramkali M5, 879-17)
493
The Philosophy of The Masters
I met a Perfect Master, and I took refuge with Him. Then all my
grievances and troubles were removed. (Asa M5, 395-16)
This body is the city of pleasure and pain; he alone is saved who
takes shelter with the Master. He remains detached from the three
modes; such a devotee is really blessed. (Mara M5, 1075-17)
He who takes shelter with the Master is purified. But if the proud
person repeats the Name of the Lord, he cannot wash off the dirt.
(Sri Rag M3, 38-7)
The Masters have come to redeem the world, and the world thirsts
for their sight; he who takes shelter with them Crosses over; blessed
is the company of the Saints. (Gauri M5, 207-7)
The Master is the bestower of all happiness; take shelter with Him.
On seeing Him, one gets joy. Praised be the Lord, all sufferings
depart. (Gauri M5, 207-17)
I took shelter with the Creator and the Cause, and then I reached
my Home easily through the Master’s Grace. The darkness disap-
peared and the moon rose. (Asa M5, 393-18)
The Master gave the incomparable gift; He made the Name of the
Lord dwell in my heart, when the Merciful One is kind, He gives
494
BOOK 2
In the Kali Yug, Iron Age, the Name is hidden, even though the
Lord fills every heart.The Jewel of the Name shines in the sky of the
hearts of those who have taken shelter with the Master. (Prabhati
M3, 1334-15)
He is freed from the fear of death and Kal, and does not go to hell.
Oh Nanak, taking shelter with the Master redeems the devotee; the
Lord and the Master protect him. (Sarang M4, 1248-18)
495
The Philosophy of The Masters
Be ye doers of the Word and not hearers only. (St James 1-22)
496
BOOK 2
Take the words of the Master to be true. Let them dwell in your
heart and make your life fruitful.
Believe in the words of the Master, and let them dwell in your
mind. In this birth as a human being, try to get freedom from the
bondage of the body. (Sawayye M4, 1401-10)
The devotee thirsts for the Lord, and the words of the Master pierce
him like arrows. Only the wounded know these pains; others do
not realize them. (Bilawal M4,835-19)
497
The Philosophy of The Masters
immortal.
Blessed is the Guru’s Word, for with it one attains the Lord’s Nec-
tar, as Ambrika, the king, attained the eternal state by uttering ever
the Guru’s Word.
The words of the Master are sweet; one gets Nectar through them.
The devotee reaches the eternal abode; he should contemplate on the
Master’s words. (Kanra M4, 1311-12)
Act as directed by the Master; this is right thought. (Sri Rag M5,
52-10)
The Word of the Master dwells with us; water cannot drown it, a
thief cannot steal it, fire cannot burn it. (Dhanasri M5, 679-10)
498
BOOK 2
Seekers and disciples come to worship, and all sing the holy hymns.
The singing of those alone is fruitful, who act on the words of the
Master as true. (Dhanasri M4, 669-14)
Those who visit the Master repeatedly learn to love Him very
much. They believe His words to be true, and they are very dear to
the Lord. (Nat M4, 982-2)
Do as the Master says, and you will recognize the Shabd and reach
the eternal abode. The Eternal Name glorifies. (Bilawal M3, 832-
17)
He who does as directed by the Master is happy and gets the es-
499
The Philosophy of The Masters
All the world can see the Master, but this does not lead to salvation
unless one practices the Shabd. (Vadhans M3, 594-11)
The life of those who obey the Master is blessed. Their mothers are
blessed and their family is redeemed. (Sri Rag M3, 28-10)
He who acts within the Will of the Master does not suffer any ill.
The Nectar is given at the Will of the Master. He who submits,
drinks. (Sri Rag M3, 31-14)
Oh mind, listen to the Master, and act on His advice. Come to live
in the Original Home. Drink the Nectar and be happy. (Sri Rag
M3, 37-2)
500
BOOK 2
He to whom the Lord is kind acts on the words of the Master. (Pra-
bhati M5,1348-10)
Oh mind, repeat the Name of the Lord. He who obeys reaches the
abode of the Lord. There is no one as powerful as He. (Gond M4,
891-5)
501
The Philosophy of The Masters
The Hindus die while worshipping their idols; the Muslims die
while bowing before Him; they burn, while they bury, the dead,
502
BOOK 2
They who go and worship gods and goddesses do not know the
Transcendental One; Oh Kabir, they see no truth and instead are
taking poison. (Kabir, Gauri, 332)
The deluded ignorant ones worship stones; that which will itself
sink how can it save you?
It is regrettable that the owner of the real mosque should visit man-
built mosques and temples.
Fools pray in the mosques; the illuminated ones try to purify them-
selves; Oh fools, that is man- made, this is God-made. There is no
mosque except the one inside the Saints. The heart of the Saint is
the mosque, all should worship the Lord there.
503
The Philosophy of The Masters
The inner worship is done by the mind. Such a worshipper sees the
One and none else. (Basant M3, 1173)
I went to the temple to worship the Lord, but the Master told me
that He is inside the mind. (Ramanand Ji, 1195)
If one cherishes the Lotus Feet even for a moment in his heart by
remembering the Lord, all his desires are fulfilled. (Prabhati M5,
1349-2)
504
BOOK 2
I see none alike. The one sun pervades everywhere, how then can I
worship another? (Prabhati M1, 1345)
From king to insects, and from insects to the king of the gods, all
505
The Philosophy of The Masters
fill their bellies by causing pain to others. They leave the Lord and
worship others, and thus kill their souls. (Malar M5, 1267)
The true men have attuned themselves with the pure Lord through
the Shabd. There is no worship without the Name. Without the
Name, people are misled by doubts. (Ramkali M3, 900-9)
He cut the rope and made me His slave, and made me serve the
Saints. I became a worshipper of the one Name. The Master showed
me beautiful visions. Gauri M5, 209
One worships, but knows not the way. Secondly, his mind is
stained. Only a Gurmukh knows the true worship, and the Will (of
the Master) dwells in his mind. (Ramkali M3, 910)
506
BOOK 2
The Guru and the Lord are one; oh Pipa! Om is the quintessence of
Reality; the Master can reveal it to you. (Pipa, Dhanasri, 695-15)
Worship the Lord and the Master with love in your mind and
heart; the Master is the giver of bliss and the mainstay of all. (Sri
Rag M5, 52)
507
The Philosophy of The Masters
It is owing to great good fortune that one worships the feet of the
Master; he gives up all and takes shelter with the Lord. (Asa M5,
395-19)
508
BOOK 2
ness. Five times a day the thought to worship occurs to the devout.
But the lovers always remain in communion with the Lord.
509
The Philosophy of The Masters
That One has nothing to fear; He wills and makes us follow His
Will. (Belawal M1, 796)
510
BOOK 2
You pervade the land and the sea, Your Light shines in every heart.
(Belawal M1, 795-11)
Without awe of the Lord all actions are false and of no avail. (Asa
M3, 427)
The number of breaths in the life of each one is fixed. Your breaths
are mentioned in your account. (Asa M1, 354)
511
The Philosophy of The Masters
of not knowing his own self and of passing his days in sin
and thus committing suicide and not knowing the Lord,
stands in awe of Him and takes steps to free himself from
his fear and to know the Lord through himself. In this way
he escapes the fear of death. Those who are not in awe of
the Lord always live in fear of death and rebirth.
Those who are in awe of the Lord have no fear; those without it
have much to fear. Oh Nanak, this mystery is only solved when
one enters His Presence. (Suhi War M2, 788-3)
Without awe no one can cross the ocean of the world; the fear of the
Lord keeps a man straight. (Majh M1, 151-5)
512
BOOK 2
She who meets the Master stands in awe of Him and is a woman of
noble family; she knows the Will of the Lord through His Mercy.
(Gujri War M5, 516)
Oh Sheikh, still thy ego and abiding in the fear (of the Lord) shed
thy craziness. Yea, thru the Guru’s fear, many attained salvation
and living in fear, attained the Fearless (God). (Adi Granth, 551-
17)
It is by Guru’s Grace that one is filled with the Lord’s Fear, and by
good fortune God abides in one’s mind. Thru God’s Fear one con-
trols the mind and thru the Word, one’s sense of ego is destroyed.
(Adi Granth, 645-1)
513
The Philosophy of The Masters
They alone are filled with the Fear of the Lord, who practice Guru’s
Word (Shabd). They always live in the company of the Saints, and
to them are revealed the merits of the True One. (Adi Granth, 35-
13)
514
BOOK 2
Thou art my father, Thou art my mother, Thou art my kin, Thou
art my brother. When Thou art my protector everywhere, why then
may I be in fear, oh dear? (Adi Granth, 103-13)
Know ye that Truth is soiled not and thru it one is rid of fear and
doubt, and it taketh one no time to break the thread of illusion.
(Adi Granth, 840-2)
The Perfect Master hath dispelled all fear, and all doubts from
one’s mind, and one seeth the Lord everywhere. (Adi Granth, 107-
14)
Fear leaves him, he tastes the nectar and is dyed in the hue of the
formless One. Pain, poverty and pollution are destroyed; the Name
is his mainstay. (Gauri M5, 297-12)
Those who have the treasure of the Name inside them are free from
fear. Gauri M4, 310-13
They do not forget the immaculate Lord day or night, even for a
moment. They hear the Shabd from inside and see the flame of the
light. Oh Nanak, all their fears are dispelled. Belawal M1, 843
515
The Philosophy of The Masters
Affection – Love
The Sanskrit word Bhav and the Punjabi word Bhau
mean confidence, faith, love, affection, respect or desire.
They mean love which is mingled with respect and is full
of reverence. In ordinary love, the quality of respect for
the beloved is sometimes overlooked; but Gurus empha-
size only that love which is full of affection and respect
and which recognizes the sublimity of the Beloved. Such
devotion is true. Guru Nanak Sahib says that without
such affection, eating and drinking is useless and life is
unfruitful. All repetitions, austerities, fasts, self-discipline
and baths in sacred waters are of no use if they are per-
formed without affection and devotion to the Lord.
This body is the field of actions, and the Gurmukh churns it to find
the Reality. The diamond of Naam shines within it, and Reality is
in the vessel of love. (Belawal M4, 834-15)
516
BOOK 2
illusion then leave the devotee and he sees the Lord face
to face. Such devotional affection can come only from the
Lord Himself.
When He wills it, one loves Him; doubts and superstitions then
take their departure. (Kabir, Sri Rag, 92-3)
Devotion and love spring from You; it is You who make the Gur-
mukh remember the Name of the Lord. (Ramkali M1, 906-5)
From the Master he gets the food of love; he loses his taste for all
else, and the Lord’s love dwells in his mind. (Majh M3, 115-14)
Nanak knows the Truth to be the Truth. (Sri Rag M1, 15)
517
The Philosophy of The Masters
The Master revealed the true food of love; by loving the Lord the
Truth is realized. (Bajwar M1, 146-12)
Dancing and gesturing are the play of the mind; Oh Nanak! Only
those who fear can love. Asa War M1, 465)
518
BOOK 2
Lovers are killed by the Beloved; no sound can come from the dead.
(Sri Rag M3, 788)
That one is rare who finds love in awe and enjoys the Divine Intox-
ication. (Kabir, Kedara, 1123-27)
519
The Philosophy of The Masters
Oh Yogi, Awe and love are like two spheres attached to the staff of
the body; if you are beloved of the Master the Music is struck and
in this way the cravings are destroyed. (Ramkali M3, 608)
With the collyrium of awe she adorns the eyes of love; she is indeed
the ever happy wife, who loves her husband. (Tellang M1, 722)
When the soul, decorated with awe, tastes the juice of the betel
leaves of affection and surrenders body and mind to the Lord, she is
ever in happiness, Oh Nanak. (Suhi War M3, 788-10)
Kabir Sahib says that if one has only a little of this af-
fectionate devotion, it is then no wonder that he meets the
Lord. Just as water blends with water and cannot be sepa-
520
BOOK 2
Let love be the ground, purity the water, truth and contentment
521
The Philosophy of The Masters
Without awe there can be no devotion, and there can be no love for
the Name. (Suhi War M3, 788)
Without awe no one gets love, and without love no one gains salva-
tion. (Tukhari M4, 1116-1)
He turned earth and sky into his dwelling place, and passed his
days and nights in fear and love. (Belawal M1, 839-4)
Always think of the Master with love and affection, and strengthen
your devotion with awe. (Majh M3, 112-16)
522
BOOK 2
Oh Nanak, He alone has awe, love and affection on whom You have
mercy. Your store of devotion is inexhaustible. He whom You love
receives it. (Tukhari M4, 1116)
He Himself dyes the devotee in His own color. Through the Shabd
of the Master one is dyed in the color of the Lord. The mind and
body are dyed, as is the garment. Awe helps in the dyeing process.
(Majh M1, 114-5)
If vision is perverse, there is no awe and love; if you kill the ego,
you can realize the Name. (Gauri M1, 153)
523
The Philosophy of The Masters
All are engaged in the activities of the world and love of otherness;
Pandits are in bondage to attachment and do not know the nature
of illusion. These are obstructions due to their love of Maya. (Sri
Rag M3, 23)
Fasts, rules of conduct and daily worship lead to the love of other-
ness and do not bring real insight. (Belawal M3, 841)
He loves the creation and not the Creator; he does not think of
524
BOOK 2
The love of otherness makes one forget the holy feet of the Lord;
Oh Life Sustainer of the Universe! Remove the sufferings of Thy
servant. (Belawal M3, 796)
The ignorant bride is full of ego, and so is born again and again.
She does not love the Lord, because her mind is attached to the
other. (Suhi M4, 732-1)
525
The Philosophy of The Masters
He who is born will die, if not today then tomorrow. (Salok M9,
1429-1)
526
BOOK 2
Kings and nobles do not remain, nor do the rich or poor; each has
his turn; there is no help for any one. (Ramkali M1, 936)
Oh, what is there to love? See with your eyes open. One is gone,
and another is about to go. Everyone goes in his turn. (Belawal
M5, 808)
Wake up, oh mind, wake up from your sound sleep; the body which
comes with you at birth, that also does not accompany you. (Telang
M9, 726-18)
How, then, can those who are related to this body, and
how can our other possessions accompany us?
527
The Philosophy of The Masters
Neither wealth, wife, riches, house nor anything else will accompa-
ny us. Know this for certain. (Basant M9, 1187-1)
Oh Farid! Where are your father and mother of whom you were
born? They have passed away before you, but you still do not be-
lieve. (Farid, Salok,1381-15)
Ram is gone; and Ravana, who had a big family is also gone. Oh
Nanak, nothing is lasting in this world of dream. (Salok M9, 1428)
How can you rely on this life? Man is like a bubble of water. (Tel-
ang M9, 726-15)
528
BOOK 2
Our life is ticking away every moment; like water dripping out of a
broken pitcher. (Telang M9, 726)
We see people die every day, but live in the hope that we will live
forever. What can be more wonderful! (Mahabharat)
This body and universe are both false and unreal. Only
God and the particle of God which is in the body are true.
Holy men judge this body to be illusion; only the Lord that dwells
in it is real. (Basant M9, 1186-8)
529
The Philosophy of The Masters
Warning
Everyone in this world is entangled in attachment and
illusion and is unconscious and unaware of his own self,
his soul. All that is seen here will remain behind. The ob-
jects that will be left behind appear to be stable, and we do
not pay attention to the eternal.
They who know they are to go, why should they cast their net wide.
(Suhi War M2, 787-15)
530
BOOK 2
We are to die, and we will die. Nobody will remember us. We will
reside in the deserted land (burial or cremation ground) after leav-
ing the populous village. (Kabir)
How can one be proud of this body and wealth? It takes no time to
leave them. The world wastes itself in the pride of ego. (Malar M1,
1274)
531
The Philosophy of The Masters
You are happy with your son and your bejeweled wife; you are
enjoying pleasures, making merry, and are intensely proud. (Sri
Rag M5, 42-6)
You are like a guest for the night who departs at dawn; then why
are you so happy with your family and this pleasure garden which
will not last? (Sri Rag M1, 50-13)
You are a guest for the night, but hope to live for the ages; the
houses and riches which you see are like the shade cast by a tree
which is constantly moving. (Gauri M5,212-18)
Oh, what is there to love? See with your eyes open; one is gone,
and another is about to go; everyone goes in his turn. (Belawal M5,
808-8)
Our body, our family, and our riches will not accompa-
ny us.
One departs after beating his drums for a little while; he does not
take with him the riches he has earned or his buried treasures.
(Kabir, Kidar, 1124-9)
532
BOOK 2
self with the Name of the Lord and become desireless. (Sorath M5,
614-9)
High and low, rich and poor, all have to go. Death is al-
ways nearby and the last moment is approaching, and one
never knows when it will come. Human birth is an op-
portunity for meeting the Lord. He who does not engage
in devotion to the Lord and does not practice the Name
wastes his life.
He loses the jewel of birth who does not know the ways of the Lord;
he who has attuned himself to the Lord even for a moment has not
wasted his life. (Gauri M9, 220-11)
533
The Philosophy of The Masters
534
BOOK 2
Give up the love of the insipid water of evil, and drink in the
Divine Ambrosia of the Lord’s Name. For, because of not tasting
it, myriads have been drowned, and one’s soul is never in peace.
(Bilawal M5, 802-19)
Nanak, sweet is the essence of the Name, through the Perfect Guru
do I attain the Truth. (Gauri M1, 243-12)
535
The Philosophy of The Masters
They who tasted not the Divine Ambrosia of the Naam, they, the
unfortunate ones are handed over to the messengers of death. (Gu-
jri M4, 10-7)
The Lord redeems the sinners; He makes them meet the Master;
they then taste the Divine Ambrosia. (Jetsari M4, 697-10)
Through the Guru’s Word, you hear the Unstruck Music, and
through the Lord’s Name enjoy the Divine Ambrosia. Says Nanak,
this is how I met with my Lord, who is the Creator and the Cause.
(Ramkali M3, 921-18)
If you taste the Divine Ambrosia, you are purged of vice. If imbued
with the Lord’s Naam ever- abiding is your glory. (Basant M3,
1174-17)
It is Indescribable
He who is awakened and made to drink this Ambrosia; he alone
knows the indescribable story. (Gauri M5, 13-16)
Oh Lord, be merciful to me, the poor one, and bless me with the
Unutterable Word. I am blessed with the Divine Ambrosia of Your
Naam, by meeting with the Saints, and You seem sweet to my body
and mind. (Sarang M4, 1199-17)
536
BOOK 2
It is Nectar
In the service of the Master, you are blessed with the bliss-giving
vision of the Lord, and meeting Him, you drink the Divine Ambro-
sia. (Bilawal M4, 800-2)
Rare is the one who gets this Ambrosia; he who drinks the Nectar
becomes immortal. (Gauri M5, 287-12)
By reading the Vedas the people taste not the Ambrosia. Lured
away by Maya, they discourse on dissent, they who revel in igno-
rance are forever in the dark. Through the Guru alone, one knows
and sings of the Lord. (Majh M5,128-3)
537
The Philosophy of The Masters
In his heart dwell the Lord’s Lotus Feet, and he partakes of the
Divine Ambrosia.(Sorath M5, 616-3)
The Lord breaks the chain of doubts, and the Divine Ambrosia is
tasted inside. (Maru M1, 1041-15)
Beauteous is the township of the body in which one buys the Di-
vine Ambrosia of the Lord’s Naam. (Kalyan M4, 1323-14)
The body has nine doors, insipid are their tastes; and it is in the
Tenth that drops the Nectar. Oh God, be merciful that we may
drink the Divine Ambrosia through the Guru’s Word. (Kalyan
M4, 1323-13)
He whom the Lord of our destiny blesses, he alone knows the Di-
vine Ambrosia. (Sorath M5, 624-1)
538
BOOK 2
When the Lord showers His Grace, one is blessed with the Divine
Ambrosia; and then Oh Nanak, one sings the praises of the Lord,
and drinks the Divine Ambrosia. Suhi M4, 733-4)
Oh Lord, bless me with Your mercy, that I may sing the praises of
Your Naam, and find the Divine Ambrosia in the heart. (Sorath
M4, 607-14)
When the Lord so wills it, you will receive the Divine Ambrosia,
and on your tongue will be the beauteous Word. You will dwell on
the Lord’s Name, and be ever in peace, and be attuned to the Naam.
(Gauri M3, 246-15)
A true devotee tastes the Divine Ambrosia and is in bliss day and
night. He gets it by good fortune. (Dhanasri M3, 664-3)
539
The Philosophy of The Masters
One gets the Divine Ambrosia through His Grace when one meets
a Perfect Master. Oh Nanak, all other tasteless pleasures are for-
gotten when the Lord dwells in the heart. (Ramkali M3, 921-11)
Fortunate is the one who meets the Master, in his heart is the
Naam; and he enjoys the Divine Ambrosia. (Gauri M3, 162-2)
Through the Mercy of the Master, one receives the food of Love,
then one loses the taste for everything else and enshrines the Di-
vine Ambrosia in his heart. (Majh M3, 115-14)
Sweet is the Name of the Lord, oh dear one; taste it with your
whole mind; taste the Divine Ambrosia, forsaking all other tastes.
(M 3 Gauri 246-13)
540
BOOK 2
In the company of the Saints one gathers the Divine Ambrosia, and
meeting with the Master, the fear of death departs. (Sorath M1,
598-17)
If one is blessed with the society of the Saints, by great good for-
tune one tastes the Divine Ambrosia. (Dhanasri M4, 690-12)
A devotee who submits to His Law, drinks easily the Divine Am-
brosia. (Sarang Var M4, 1246-18)
So sweet is the Divine Ambrosia! But rare is the one who tastes it,
by the Guru’s Grace. (Ramkali M5, 886-19)
Rare is the one who by the Guru’s Grace, tastes the Divine Am-
brosia, and remains in bliss day and night. But it is only through
perfect destiny that one attains to the Name. (Dhanasri M3, 644-3)
The five birds then fly not out (after Ambrosia is tasted), and the
tree is fruitful, yielding the fruit of Nectar. The Lord’s devotees
contemplate in utter poise and sing the praises of the Lord. He
feeds the birds with Divine Ambrosia. (Maru M1, 1033-16)
541
The Philosophy of The Masters
Evil are the ways of the egotistic; they know not the Divine Am-
brosia. They get no Nectar because of their doubts; they love the
poison in their hearts. (Bilawal M4, 854-6)
The egocentric tastes not the Divine Ambrosia; he acts in ego and
he comes to grief. (Suhi M4, 733-3)
One may have many women of exquisite charm and beauty, but
compared with the Divine Ambrosia, insipid are all other tastes.
(Asa M5, 385-4)
He who has tasted the bliss of the Lord hankers not after the insipid
tastes (of the world). (Gauri M5, 186-10)
If you have tasted the Divine Ambrosia, you are held spellbound by
its wonder. (Gauri M5, 180-13)
There are seven lands and oceans, you may drain them of their
wealth; but the devotees desire them not; they ask for the Divine
Ambrosia. (Kalyan M4, 1323-18)
542
BOOK 2
The Sankadik and Brahma sing Your praise, Sukhdeva and Prahlad
sing Your praise too. Whosoever drinks the wonderful Ambrosia,
he is awake to the wonders of God. (Sarang Var M5, 1224-8)
543
The Philosophy of The Masters
All should enjoy this Ambrosia of the Lord - He, the Perfect One,
the Master of all arts. (Gauri M5, 196-11)
Gurumat Naam
By Gurumat is meant Shabd, Divine Sound or Anhad
Dhun (Ceaseless Music). It is indeed the True Naam.
544
BOOK 2
If one forgets not the Guru-given Name, one attains true honor the
easiest way. Within us is the Treasure of the Shabd, by finding it
we shed our ego. (Gauri M1, 228-18)
Save me, save me, oh Lord; I take refuge with You; make my faith
in the Gurumat-Naam firm and strong. (Kalyan M4, 1325-18)
No one save the Perfect Master knows; Maya and worldly attach-
ment delude all others. It is through the Guru that one is blessed
with the Lord’s Word. (Asa M5, 423-12)
The world is involved with virtue and vice, and with pleasure and
pain which lead to sorrow. Only a devotee lives in bliss; he realizes
the Gurumukh-Naam. (Maru M3, 1052-12)
545
The Philosophy of The Masters
He ever repeats the Guru-Naam, and all his desires are fulfilled.
(Gauri M5, 202-11)
The Lord is the giver of all happiness; the Guru-Naam leads to it.
(Kabir, Bilawal, 856-6)
All your sins and sorrows are destroyed; all your dirt is cleansed
by the Guru through the Naam. (Bihagara M4, 539-7)
If one forgets not the Guru-given Name, one attains true honor the
easiest way. Within us is the Treasure of the Word, by finding it
we shed our ego. (Gauri M1, 228-18)
Self hood and intense love of Maya are deep afflictions, for them the
cure is the All-powerful Lord’s Name, with which the Guru has
blessed me. (Gujri M4, 502-7)
546
BOOK 2
547
The Philosophy of The Masters
What is Nectar?
We should ponder over the nature of Nectar. What is
the Nectar referred to by the Gurus? The Gurbani men-
tions it. On considering the matter, it becomes clear that
they have called Shabd or the Name, the Divine Nectar.
They have advised their devotees to drink of it.
The Guru blesses with the Nectar-Name of the Lord. (Suhi M1,
729-15)
The Name of the Lord is Nectar in the Iron Age. (Gauri M5, 318-
16)
Very sweet is the Guru’s Word, which, as the Nectar of God, I find
within myself. And whosoever tastes it attains the Blessed State,
548
BOOK 2
and his mind is cooled, his body is comforted. (Parbhati M1, 1331-
15)
The Name of the Lord is Nectar; quench your thirst with it. The
mind is then dyed in the Truth; and it merges in the Truth. (Sri
Rag M3, 35-8)
Nanak, the Word is the only Nectar, and through the Guru it is
received. (Sorath M4, 644-6)
The Nectar is the treasure of the Name; a devotee finds it. For-
tunate are the devotees. In whose heart it dwells. (Ramkali M5,
961-11)
The Unending Music showers the Divine Nectar, peace fills the
mind and body. (Majh M5, 105-15)
The Nectar has also been called Hari (the Lord), Hari
Kirtan (singing praises of the Lord) and also the Supreme
Ambrosia.
Give up the three attributes of this world, and merge in the Shabd.
The Lord and the immortal fruit are one; the Lord Himself makes
one eat it. (Sri Rag M3, 66-6)
False are the colors of Maya; all that is apparent turns to ashes.
Sweet as nectar is the Lord, go into the company of Saints and
drink the Nectar. (Majh M5, 134-12)
549
The Philosophy of The Masters
I am blessed with the Nectar of the Lord which has quenched all
my thirst. (Suhi M4, 731-10)
The Lord’s praise is Nectar-sweet, but rare the one who tastes it.
Nanak is rewarded with the One Name. And contemplating on it
he lives. (Asa M5, 400-2)
They who are blessed with the Glory of the Naam, their mind is
imbued with Your Love. Oh Nanak! There is only One Nectar; no,
there is not another. (Sarang Var M4, 1238-17)
In the Iron Age, the Naam of the Lord is the only Nec-
tar.
What is the Nectar in the Iron Age? The Naam of the Lord and
naught else. This is a great treasure, and it is found with the
Saints. (M5 Ramkali M5, 888-15)
550
BOOK 2
one then enters the tenth door; there Ambrosia is the food, and the
Melody of the Shabd resounds, which supports the entire universe.
The Unending Music plays there; and one merges in the Truth. Oh
Nanak, on meeting the Master the wandering mind is stilled, and
one dwells in the Eternal Abode. (Asa M3, 440-19)
Nectar-sweet is the Guru’s Word; but rare is the one who tastes it.
Into him comes Light, and he drinks the Ambrosia; and he hears
the Melody at the Door of the Lord. (Majh M3, 113-13)
551
The Philosophy of The Masters
Oh maiden fair, You tried all the nine doors, but you did not find
the precious Treasure. Oh Kabir, the nine doors hold it not; the
pure essence is realized in the tenth. (Kabir, Gauri 339-13)
The body has nine doors, insipid are the tastes of their pleasures;
it is in the tenth door that one gathers the Lord’s Nectar. (Kalyan
M4, 1323-13)
552
BOOK 2
Through the True Guru the Nectar drops into one’s mind, and the
Lord becomes manifest in the Tenth Door. There rings the ceaseless
Melody of Shabd, and one merges in equipoise very easily. (Mam
M4, 1069-10)
I gave up searching for Him without; for the Guru has revealed
Him in my own house; the Unending Music plays at the tenth
door; there I was fed with the Nectar of Naam. (Maru M5, 1002-3)
The Nectar is in every heart. Through the Guru’s Word does one
drink it. (Kabir, Kedara 1123-17)
Within is the well full of Nectar; through the Word does one draw
it out and drink it. (Vadhans M3, 570-18)
The Nectar fills the house; but the proud ones know not its taste, as
the deer knows not the musk within; and wanders about in delu-
sion. (Sorath M3, 644-2)
553
The Philosophy of The Masters
A Sufi says,
All things are in Your home and not one is without; he who search-
es without is lost in doubt. The one who realizes the Lord within
by the Guru’s Grace is at peace both within and without. When
the Nectar drops into one’s self, and the mind hears the Shabd
and drinks the Nectar, the devotee is ever in joy, and ever sports
with the Lord. He who was separated from Him birth after birth, is
united with the Lord. By the Master’s Grace the dry tree blossoms
into flowers; the seeker gets right advice and praises the Name; he
becomes a devotee and unites with the Lord. (Majh M5, 102-3)
554
BOOK 2
I long for the Name of the Lord, I can live only if I get it. There is
Nectar in the mind, by the Guru’s Grace the Lord gives it. (Gauri
M4, 175-9)
By the Guru’s Grace the mind became pure, and now it sings the
praises of the essence of the Nectar. (Parbhati M3, 1334-8)
They who are dead to their self and so alive, taste the Nectar; their
mind through the Guru’s Word is attuned to the Lord’s Love. (Asa
M4, 447-5)
Our outer senses have free play while the subtle and
causal senses are dormant. When the soul puts an end to
the activities of the outer senses and travels within to the
subtle and spiritual regions, it is called the state of dying
while living. If the soul leaves the nine doors and becomes
555
The Philosophy of The Masters
All may sow the seed for their good; but that alone germinates
which the Lord wills. The devotee of the Master sows the seed of
Nectar, and he reaps the fruit of Nectar-Name. (Gauri M4, 304-7)
556
BOOK 2
the Master.
The angelic beings and the sages search for the Nectar, but it can
be had from the Master only; it is when the Master blesses one
with the Nectar, that one enshrines the True One in the heart.
(Ramkali M3, 918-14)
I drank the Lord’s Nectar-Name from the Guru, the Lord’s Name
became my food, my garment, I loved the Name and reveled in it;
oh Nanak, wonderful was its joy. (Majh M5, 99-14)
557
The Philosophy of The Masters
Oh mind, walk in the way of the Lord, then will you dwell in your
Original Home, drink the Nectar and be in peace. (Sri Rag M3,
37-2)
In the Will of the Master lies the giving of the Nectar. Only a rare
one obtains it.(Sri Rag M3, 31-14)
558
BOOK 2
You have come into the world to gather the Nectar-Name; you
obtain it through the Master. Give up then your cleverness and
your ochre robes; in duality you gather not this Fruit. (Sorath M1,
598-4)
The Lord distributes the Elixir of the Nectar-Name; but only one
in millions receives it and partakes of it. (Parbhati M3, 1335-1)
Sweet is the Nectar-Name of the Master; but rare is the one who
tastes it. (Majh M3, 113-13)
The True Nectar is falling in showers; and the devotee drinks it.
His mind is ever refreshed, and he sings the praises of the Lord.
(Asa M3, 428-11)
They, the devotees who contemplate on the Lord, are blessed with
His Nectar and are purged to purity. Dwell on the Lord’s Name so
that you are cleansed of the inner dirt. (Malar M1, 1254-7)
Softly fall the showers of the Nectar-Name; and through the Grace
of the Master I see my Beloved Lord. (Asa M4, 442-19)
Within one’s self is the Nectar; but those puffed up with pride
559
The Philosophy of The Masters
His mind is content, he hungers not, nor thirsts; he sees the Im-
maculate One in all hearts, only a detached one enjoys the Nectar;
one steeped in the Love of the Guru’s Word. (Mam M1, 1039-3)
560
BOOK 2
When the full Light shines in their hearts, the Immortal One
knows them to be pure. (Pat Shahi 10)
One can drink the Nectar only through the Grace of the
Master. Those persons are indeed fortunate who become
immortal by partaking of it. They become like a bee at the
Lotus Feet of the Master and enjoy lasting bliss.
Drink the Lord’s Nectar and gain life-eternal. Remember Him and
561
The Philosophy of The Masters
be ever in bliss. Live in joy, with desires all fulfilled; let not care
approach you. Be like the black-bee, hugging the lotus feet of the
Lord. Oh Nanak, find bliss in His service, as the rain bird finds joy
in the rain-drop. (Gauri M5, 496-6)
562
BOOK 2
563
The Philosophy of The Masters
Oh Nanak, those who are proud without virtue are really donkeys.
A man who is proud without possessing the virtues is really a
donkey. One should be thankful to the Lord for His gifts.
Wealth, youth and flowers last for a short time, like the Pabban (a
small lotus plant) leaves, they wither away as they sprout. (Sri Rag
M1, 23-5)
Let those who are proud of family and its members see
with their open eyes the value of getting entangled in the
attachment of children and lured by their sweet talk and
antics. Man is like a guest for the night who has to leave
in the morning. Being here for a night it is useless to build
schemes for ages. Houses, temples and wealth change like
the shade of a tree. This world is like a sarai (resting place)
visited by persons who constantly give place to others.
564
BOOK 2
Why are you falsely proud of this world which is like a dream?
Nothing is yours in it, says Nanak. (Salok M9, 1428-8)
The body is the beauteous bride with whom abideth the Lord. Eter-
nally she enjoys the love of her spouse catching hold of the Master’s
Word. (Suhi M3, 754-6)
565
The Philosophy of The Masters
Give up worldly pride. When the Beloved is found one feels happy.
(Bilawal M3, 808-10)
Inner Humility
From the previous discussion it is clear that it is not
proper to be proud of worldly pleasures. The thought of
countless bounties of the Lord and our innumerable sins
and defects makes us beggars at His Door. We should
therefore think as to which of His bounties we are ac-
knowledging and what we are doing for them. As long as
we believe that whatever good or evil we possess is not
because of us but from Him, we cannot be proud of any-
thing. What are the bounties which we have not received
566
BOOK 2
567
The Philosophy of The Masters
poured before the Rajah. Ravidas said this had been done
to extinguish the fire at the temple of Jagan Nath. Rajah
sent his man to Jagan Nath. The man made enquiries and
reported that on that day the temple had in fact caught
fire and Kabir Sahib had extinguished it.
568
BOOK 2
Oh Kabir, it avails not if one is cold or hot like water. The devotee
should be like the Lord. (Kabir, Salok, 1372-9)
569
The Philosophy of The Masters
If you care for your good, do good to the mean persons. (M1 Asa
War 465-15)
Signs of Humility
True humility produces sweetness in our heart and
the words uttered by us would be sweet. All life currents
would also be delicious. The sweetness would be the same
for all. Our neighbors and others would feel its sweet-
ness. All our sayings and actions, whether great or small,
would be full of humility. They would dye their relations
and others in the same hue. Guru Nanak says that sweet-
ness or humility and meekness is the essence of all virtues.
He who has this virtue is the fountain-head of all virtues.
Have humility, purity and meekness and treat others with courte-
sy. Oh Kabir, he is truly great who is good tempered.
570
BOOK 2
What does it matter if you are tall like a date tree? It provides no
shade to the traveler and its fruit is too high.
Fruits of Humility
We should make our hearts the source of love for the
571
The Philosophy of The Masters
Water does not accumulate at high places but does so at low places;
he who bends, drinks; the stiff-necked remains thirsty.
The devout was proud and did not tread the path safely. The devo-
tee, owing to humility, reached the destination.
572
BOOK 2
After becoming the dust of the feet of others come to me. (Maru
War M5, 1102-11)
Those who are the Lord’s own, live as servants of His servants.
They surrender their mind and intellect at the feet of the Master
and by His Grace carry out the directions of the Indescribable.
(Belawal M4, 834-16)
Wash His feet and serve the Master. He takes away the suffering
and fever of the soul. When he becomes servant of His servants, he
finds a place at His door. (Asa M5, 377-17)
573
The Philosophy of The Masters
On the path of love, there is no difference between the rich and the
poor. Oh Beauteous King, say a word to this beggar. I am a great
574
BOOK 2
The empty-handed have a higher rank than the rich. The flagon
bends its neck to the empty cup.
575
The Philosophy of The Masters
Give up pride and become like dust, as from dust springs green
grass. If you become ash because of Divine Fire, then this ash will
act as alchemy which would turn your iron into gold.
Give up egoism and become dust so that green grass may spring
out of this dust. If you are reduced to ashes because of fire of yearn-
ing, your ash will become alchemy.
576
BOOK 2
Oh Lord, all the faults are in me. I have no virtue. How is union
with the Lord consort possible? I have no beauty or shine in the
eyes. I do not belong to a noble family and cannot utter sweet
words. If a woman (soul) dresses plainly and is liked by her Lord
then is she the ever happy wife. That Lord has no form or color and
He is beyond the reach of thought. I am neither beautiful nor wise
nor clever. Oh Lord, give me a place at Your feet.
He further says,
577
The Philosophy of The Masters
There was another Paltu. I was mistaken for him and given de-
votion. Devotion was given to me by mistaking me for another of
my name. I took the wealth meant for another and secreted it. It
was fated for another but was given to me. I alone know it, nobody
else does. I offered to return it, but it was not accepted. This was a
mistake by the Great One; what He said I did Oh Paltu! You are a
great sinner and the Lord committed a mistake. There was another
Paltu. I was mistaken for him and given devotion.
578
BOOK 2
We are not fit for Your Court, but we are called Your slaves.
579
The Philosophy of The Masters
Lord, in the form of sugar spread over the sand, cannot be picked
up by an elephant. Oh Kabir! Give up caste and race, become an
ant and pick it and eat it. (Kabir, Ramkali, 972-10)
He who is slave of the slaves of the Lord finds the Lord after giving
up egoism. (Sorath M3, 600-13)
Poverty is our mace and becoming dust of all is our sword. These
are our chief weapons of defense. No evil-minded person can stand
against them. This has been so said by the Perfect Master.
580
BOOK 2
Oh my mind! become the dust of all so that you may live in happi-
ness and bliss.
Oh my mind, become the dust of all so that you may have bliss,
happiness and joy. (Sorath M5, 614-11)
When mind becomes the dust of all, they are all friends. The Lord
pervades all and all beings are sustained by His Mercy. (Asa M5,
379-5)
581
The Philosophy of The Masters
Take to True Name and give alms - humility to cross and pride to
drown.
Saints show this way to those who give up egoism. Those who see
the Transcendental One in all elements and become the dust of
all, they feel the presence of the Lord within them and their doubts
vanish. (Sorath M4, 616-17)
582
BOOK 2
The humble one can see all, no one looks at him. He who looks at
the humble becomes a god from a man. (Kabir Sahib)
583
The Philosophy of The Masters
584
BOOK 2
not wish for anything else. How then can one seemingly
engaged in spirituality obtain success?
585
The Philosophy of The Masters
586
BOOK 3
587
The Philosophy of The Masters
BOOK 3
CHAPTER 1. SERVICE (SEVA)
Cheerfully carrying out the orders of elders and render-
ing them physical help for their comfort and convenience
is one phase of service. Another phase of it is rendering
loving help to the poor and the needy.
588
BOOK 3
Physical Service
What type of service should be performed? Guru Amar
Das has said that one should render service in the same
manner as does an elephant which obeys the directions
of the goad of his mahout (driver). In other words, we
should consider the command of the Guru as a goad on
our head. We should place our forehead at the feet of the
Master and render service to Him with love and devotion,
and without hesitation or murmur.
God, I wish to serve the Saints not only with my hands but also
with my eyes and indeed with every hair of my head, which I may
use to cleanse the feet of the Saints. At all times of the day and
night I long for the Darshan of the Saints. This is the only bliss for
which I yearn. I would be happy to make a fan of the hair on my
head and wave it to produce a breeze for the comfort of the Saints,
589
The Philosophy of The Masters
and put my head on their feet to receive the dust of their feet upon
it.
Whatever service is possible for you to do with your hands for the
Master, you should do it, because it is the Master who gives us
the protection of His Hands and saves us from the fire of transmi-
gration. You should work for Him, because through Him you will
know the Lord. You should ceaselessly serve the Master, because it
is by His Grace alone that all foes are transformed into friends.
590
BOOK 3
You should therefore serve such a person who perceives the great
devotion and the inner longing of your heart. Such a one is none
other than a True Master. You should make an offering of your
mind at the altar of your Guru, and worship Him because He is the
incarnation of that Deathless One. (Guru Arjan)
Service by Soul
This service consists in withdrawing one’s soul cur-
rent from every pore of the body, and connecting it with
Shabd, the Audible Life Stream. By doing this, all practic-
es – devotion, repetition, penances, austerities, etc. – are
automatically accomplished and the ego is destroyed. The
aim of all such practices is realized when one surrenders
himself to the True Master, who is really God Incarnate.
591
The Philosophy of The Masters
And one can truly surrender only through His Grace and
by means of the spiritual practice which consists in lis-
tening to the inner Shabd, the Word or the Audible Life
Stream.
592
BOOK 3
One who loves the Lord also loves His creation. Thus
the Fatherhood of God and the Brotherhood of man are
realized, and in this manner love is developed in us not
only for God but for His creation.
Kshima -Forgiveness.
Ahimsa - Non-Violence,Compassion.
593
The Philosophy of The Masters
Daya - Mercy,Piety.
Mridu - Sweet Nature and True Behavior.
Sat Vachan -Truthfulness.
Tap - Self-control,Penance.
Dan -Charity.
Sheel or Shil -Continence.
Suouch -Cleanliness.
Bina Trishna -Desirelessness.
594
BOOK 3
One who has been dyed in the Dye of Naam cannot be stained. He
may live in the world, perform his worldly duties and activities,
but his heart and mind will never waver.
595
The Philosophy of The Masters
596
BOOK 3
597
The Philosophy of The Masters
598
BOOK 3
in Him. And only that person can serve the Master whom
the Lord ordains.
599
The Philosophy of The Masters
600
BOOK 3
601
The Philosophy of The Masters
602
BOOK 3
Yam -Restraint
Ahimsa - Non-violence or abstinence from injury in
thought, word or deed.
Satyam or Sat -Truthfulness.
Asteya or Astaiya - Not stealing, or abstaining from
theft.
Brahmacharya - Continence or Celibacy.
Apregreha - Freedom from greed and covetousness, or
negation of desire for possessions beyond the necessities
of life.
Niyam -Observances
Suouch or Souch - Cleanliness or internal and external
purity.
Santosh -Contentment.
Tapa - Self-discipline of the body, tongue and mind.
Swadhyaya - Study of self; also of Scriptures.
Ishwar Pranidhan - Self-surrender to the Will of God.
Asan -Posture
Pranayam - Practice of inhaling, holding the breath,
then exhaling, ultimately holding the breath at one of the
centers in the body for a longtime.
Pratyahar - Control of sense organs.
Dharma - Resolution or firmness for creating a proper
attitude of mind for contemplation.
Dhyan –Contemplation
Smadhi - Super-consciousness or mystic trance.
603
The Philosophy of The Masters
604
BOOK 3
605
The Philosophy of The Masters
606
BOOK 3
607
The Philosophy of The Masters
Just as fragrant flowers spread their perfume to all things that are
608
BOOK 3
609
The Philosophy of The Masters
less.
Our mind is filled with the love of the Lord and His cre-
ation. In the company of the Saints, none remains alien to
us, none is our enemy. We become one with the universe.
By constant devotion and practice we become worthy
of union with the Lord and begin to perceive His presence
everywhere – both within and without.
An ocean of happiness, bliss and love wells up in our
hearts.
By crossing the three gunas (qualities) and Turiya Pad,
we attain Sahaj and thus reach the highest spiritual abode.
In the end, we merge into the Lord.
610
BOOK 3
pristine glory.
611
The Philosophy of The Masters
612
BOOK 3
The desires of the mind will never die without the perfecting hands
of the Master.
The soul can be steadied only in the company of a Saint. When this
happens, the mind becomes motionless. There is no other method
for controlling the mind.
Satsang dyes both the good and the bad. They imbibe its color, just
as an evil-smelling fluid poured into the fast-flowing Ganges be-
comes Ganges water and takes its form. In the same way, a person
inhaling the perfume of Satsang becomes stable of mind.
613
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614
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615
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Kabir says:
When I was, He was not. When He is, I am not. The lane of love is
so narrow that it can hold one but not both.
616
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617
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Whom poverty does not dismay, nor pleasures make happy; who
are models of calmness and mercy, who are the selfless friends of
all and regard none as their enemy; whose minds are marked with
singleness of purpose; who accepting the Truth about God offer Me
loving devotion, renounce the fruits of all their actions for My sake
and turn away from their worldly relations; who having complete
faith in Me sing My praises, and have their minds fixed on Me.
Such people are free from all worldly ties and do not run after
sense pleasures. It is they who are worthy of My association.
He says further:
618
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its are under control; who has a serene and firm mind; who has
surrendered himself to Me; who is constantly dwelling upon My
transcendental attributes, who has no weaknesses; who is sober
and contented, who has conquered hunger and thirst, sorrow and
deception, life and death, and the other ills of life, etc.; who does
not wish to be venerated by anybody but himself; who respects
everybody; who fulfills his obligations and responsibilities; who is
a friend of all; who is full of kindness and knowledge; such a person
is verily a Saint.
They are vegetarians. They love or hate no one. The virtuous life
is dear to them. Their senses are under control. They regard joy
and sorrow alike. They are truthful and benevolent. They accept no
charity from others, while they are themselves charitably disposed.
They serve their guests. They afford comfort to everybody. They
help everybody. They are courageous. They follow the path of
Truth. They are the friend of all, and in time of need are prepared
to sacrifice everything. They remain steadfast on the path of Truth.
Their conduct and bearing are in accordance with the tenets of
their religion. They talk ill of no Saint nor Seer. They are a men-
ace to none, nor are they frightening. They live a noble life with
determination, and bear a feeling of non-violence towards all. They
are free from lust, anger, attachment and ego. They do their duty
and follow religion for its own sake, and not for securing fame and
wealth. They are naturally inclined towards religion. Just as they
have their daily bath, eat their daily food and satisfy other physical
needs, so also is religion part and parcel of their daily life. They
have no fear, sorrow, or ire. They are truthful and honest. They do
not rejoice over gains, nor do they grieve over losses. They are of
Satogun temperament and maintain their equanimity under all
conditions.
619
The Philosophy of The Masters
their mind. They are firm and strong in their resolve. They
attain a high stage and tread the path of Truth with great
resolution.
It is not possible to gain the esoteric knowledge and the love of the
Lord through good deeds, charities, reading Scriptures, or worship
of water, fire or sun. It can only be had by sitting at the Lotus Feet
of a Saint and manifesting His radiance within.
Oh Udho! Just as a person near the fire is free from cold, fear and
darkness; so a person in the company of a Saint is free from the
evil effects of his sins – the fear of life and death, and the darkness
of ignorance. Just as a boat saves a drowning person, so do Saints
– the embodiment of peace – rescue drowning humanity from the
fearsome phenomena of the world. Just as food sustains a man, so
am I the support of suffering humanity. Just as the wealth of Dhar-
ma (religious life) comes to our aid in the world beyond, so does the
company of Saints save frightened souls from this vast ocean of the
world.
620
BOOK 3
Association with those who have become one with the Lord is far
more elevating than the celestial pleasures of the heavens or even
the happiness of salvation. The kingdom of this world and the plea-
sures of this life are as nothing compared to their exalted compa-
ny. But association with such Saints comes only with the infinite
Grace of the Lord.
The company of Saints and the Name of God are both rare. They
alone can get them who have the Grace of the Lord.
Just as in a forest one does not find herds of lions, nor flocks of
swans, nor bags of diamonds, so one does not come across a group
of Saints.
621
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622
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623
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Oh! How I wish I were in Bokhara. Then I could have taught the
guilty person a lesson. When Kabir was told of this he remarked:
Did I not say that the vessel was unclean?
After a few more years had passed, the Saint one day
told his wife, The vessel is now clean. Loi said, Outwardly
he is still the same and renders service as quietly as he did
before. On hearing this Kabir said,
The previous time you merely threw house sweepings on him. This
time throw a basket full of filth and, concealing yourself, listen
to what he says. When Ibrahim came out of the house the Saint’s
wife threw the filth on his head, spoiling all his clothes. Looking up
quietly he said,
624
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Saints are merciful, but we do not heed their advice. They reveal to
us the secret of life and put us in contact with the Word. They take
the human form and live in the world. Through their grace they
help humanity to find the true path. They even carry the load of
karmas. Even then no one follows them.
625
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626
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If you wish to meet the Lord go and sit at the Lotus Feet of a Saint,
because His company, even for a moment, is better than a hundred
years of sincere prayer.
The true Mosque lies within the Saints, and that is the
place for our worship. Crows and cranes, like us, that live
on the filth of sense pleasures become transformed into
swans by partaking of the Ambrosial Name.
627
The Philosophy of The Masters
CHAPTER 4. CLEANLINESS
All the religions place emphasis on observing cleanli-
ness. Amongst the Hindus purity or cleanliness is the last
rule of the eightfold yoga (Ashtang Yoga) and some other
yogas. In preparing for the eightfold yoga, the body is
cleaned in various ways:
628
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629
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630
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Nanak considers the True One to be True. (Sri Rag M3, 1518)
Nanak gathers the true purity which is with the Saints. (Gauri
M5, 250-16)
Inside the body is the true Pool of Nectar. The mind can drink it
with devotion. (Maru M3, 1946-5)
631
The Philosophy of The Masters
What is the good of cleaning the body as long as the mind is full of
poison?
What is the good of cleaning the mind if there is poison inside? The
bowl was bathed in sixty- eight sacred spots, but its bitterness was
not removed. (Kabir, Sorath, 656)
632
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They are not pure who wash the outer body. Oh Nanak, only those
are pure in whose heart He dwells. (Asa War M1, 472)
How can one become pure by bathing at a sacred spot, when the
mind is full of the poison of egotism? (Bharoen M5, 1149)
He cleans the body day and night, but the dirt of the mind is not
removed. By cleansing or washing the body in any way the poison
of the mind is not removed. He washed the body with water con-
stantly. How then can the mind become pure? (Gauri M5, 265)
Kabir Sahib says to the same effect that one who is full
of the poison of sense attachments cannot obtain salvation
by bathing at sacred spots. If bathing could lead to salva-
tion then the frog which bathes constantly would not be
born again and again.
633
The Philosophy of The Masters
When the mind is full of the poison of avarice and falsehood, what
is the use of bathing? When the devotee constantly repeats the pure
Name, then only is the inner mind purified. (Sorath M1, 593)
When the hands, feet and the body are besmeared they are washed
clean with water; when the clothes get dirty and polluted, they are
cleansed by soap; when one’s mind gets defiled by sin, it can be
purified only by communion with the Word. (Jap Ji, Stanza 20)
If the mind is impure, the body is also impure, and so is the tongue.
He who is false of mouth speaks untruth, and how can he be pure?
634
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Until all these things stop entering our mind, the heart
cannot become pure. It is only by getting such purity that
we are able to attain Truth.
Oh Nanak, only the true and the pure know the Truth. (Sri Rag
M1, 15)
635
The Philosophy of The Masters
cell of the heart so that the Lord may enter it. He should
exclude thoughts of all others from the heart so that the
Lord may dwell in it.
Clean the cell of the heart for the Beloved, banish all thoughts of
others to make room for Him.
That body is pure where dwells the true Name; that one is true who
fears the Lord; and that tongue is true which sings His praises.
(Sri Rag M1, 19)
When one unites with the Shabd one becomes possessed of right
conduct, and gets glory in the True Court; he becomes absorbed in
the Jewel of the Name; this is true from age to age. (Prabhati M1,
1332)
He who has great good fortune, oh Nanak, repeats the true and
pure Name. (Asa M3, 377)
636
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637
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CHAPTER 5. DHARMA
Duties
What are Duties (Dharma) and how can they be recog-
nized?
All creeds have their own principles but these are com-
mon to all. Those who are fond of Name, to them Name is
Dharma.
638
BOOK 3
The Name sustains all the regions and universes. (Gauri M5, 284-
12)
The four feet of Dharma are four varnas but all have become one.
(War, 6-23)
639
The Philosophy of The Masters
effect.
Name.
640
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641
The Philosophy of The Masters
Kabir Sahib also says that the man who has no love is
like a graveyard while living. He is like the bellows of the
ironsmith which breathes even though lifeless.
The heart without love is like a graveyard; just like the bellows of
an ironsmith which breathes though lifeless.
642
BOOK 3
Drink wine and burn the carpet. Set fire to the Ka’aba. Become
the dweller of the idol house. But give up injuring the feelings of
others.
643
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644
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He who knows the Lord is not proud. Violence and greed leave him.
He who is proud does not give up violence and greed. (Sarang M1,
1198-2)
645
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646
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Compassion
Compassion means mercy, grace, sympathy or kind-
ness. When on seeing the suffering of a person, one’s heart
bleeds and he is really sorry for his suffering, then one is
said to have compassion. A compassionate person cannot
bear the sight of the sufferings of another and shares his
misery involuntarily. He tries to alleviate his sufferings by
all means and does not feel at ease till this is done.
The soul that takes on the hue of the Lord awakes in the
inner soul and has compassion for all beings and treats all
compassionately. It has a friendly feeling for all and loves
them. It has, therefore, sweet words for them. This is the
essential basis of all virtues and desires.
Oh Nanak, humility and sweetness are the basis of all virtues. (Asa
War M1, 470-13)
647
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648
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Oh Kabir, do not associate with evil ones. Keep away and run from
them. (Kabir Salok, 1371-9)
649
The Philosophy of The Masters
Whosoever shall lose his life, shall save it, whosoever shall save his
life, shall lose it. (Bible)
650
BOOK 3
When on the day of Ekadashi one sees the Lord in every direction,
when he controls the senses and listens to Lord’s Name, when he is
content in his mind and showers compassion on all living beings,
then, in this way, his vows are fulfilled. (Gauri M5, 299-3)
Contentment
Contentment means satisfaction, agreement, being con-
tented with what one has and being satisfied with it. If one
does not gain his object in spite of effort, or succeeds to a
very small extent only, and yet remains calm and collected
and does not feel troubled in his mind, he is said to have
contentment. When one is surrounded by troubles on all
sides, is not honored by anyone, is talked ill of by every-
one and is faced with defeat on all sides, but does not feel
aggrieved by the thought that others are happy, then it is
a sign of contentment.
651
The Philosophy of The Masters
When one fails in spite of effort, know it to be the Will of the Lord.
652
BOOK 3
Take the dry and unbuttered bread and cold water. Oh Farid!
Tempt not thy mind on seeing buttered bread of others. (Farid,
Salok, 1379-8)
In this world, he who has half a bread and has a place to sit, he is
not anybody’s slave or master. Tell him to be happy as he has suffi-
cient in this world.
653
The Philosophy of The Masters
What did the foolish Ravana take with him? (Kabir, Bhairon, 1158-
2)
One cannot be a king without contentment. All his acts are like a
654
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The man who has got the boon of the Jewel of Naam that man is the
most blessed among men. On getting a contented mind he meets
the Lord, it does not wander anymore. (Ram Kali M5, 891-13)
Kabir says:
The human body is the best of all. Man should use his
reason. He should see as to what he has earned for himself
and what he has done for pleasing the Lord and His cre-
ation. One should, therefore, put on the garment of effort
and try to attain the three ideals. It is, however, necessary
to put on one particular virtue, and that is to put on the
ring of contentment.
655
The Philosophy of The Masters
Those who are truthful and contented, those who are truthful and
take refuge with the Master, they know the self and the inner self.
They remain in the company of the Lord and get released. (Maru
Sohle M1, 1030-11)
656
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Sweet are the words of the contented holy men; on seeing and
touching them, peace and tranquility reign in the mind.
Forgiveness
Forgiveness means to forgive the faults of others, and
to have no thought of it in the mind thereafter. Persons
without forgiveness fight each other and exterminate
themselves. Millions of persons perish because of lack of
this virtue. Guru Nanak Sahib says:
A holy man wrote a book. His dog upset the lamp. All
the manuscript was burnt. The holy man forgave the dog
and only said, “You do not know the damage caused by
you.” He then rewrote the entire book.
657
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658
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forgive you. You reap what you sow. To hope for silk after
giving wool for being spun is useless.
Oh Farid! How can you expect grapes after sowing thorns; how
can silk be the product of spinning wool? (Farid, Salok, 1379-3)
659
The Philosophy of The Masters
forgiveness.
On meeting the Master I have come to know the secret of the body.
Egoism and desires are all gone. Anger has disappeared on adopt-
ing forgiveness. (Gauri M3, 233-8)
Many faults are committed by the sons. A mother however does not
mind them. (Kabir, Asa, 478-14)
660
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Oh Nanak, know the True One to be True. (Sri Rag M1, 25-18)
The Truth is the Lord of all. One realizes it by His Grace. (Ram
Kali M3, 913-14)
Keep the truth in mind as the basis. All other worship is hypocrisy
and degrades. (Parbhati M1)
661
The Philosophy of The Masters
The truth is known to the Lord, He loves it. You may keep long
hair or be clean shaven. (Kabir Sahib)
There is no other duty like the truth; this has been so said by the
revealed Scriptures and the Puranas.
662
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Truth can stand on its own legs but not so the untruth.
A truthful man is steady, patient and firm in his determi-
nation. An untruthful man falters at every step and is not
steadfast. While the truthful man is fearless and has no
qualms or hesitation, an untruthful man is always afraid
and never looks anybody in the face. He always hesitates
to speak the truth. He tries to hide the truth. The truthful
man is brave and courageous. But the untruthful man is
a coward and an idler. A truthful man is free from cares
because of his fearlessness, which produces detachment in
attachment. The truthful man gives up flattering, cajoling,
663
The Philosophy of The Masters
He in whom the truth dwells, practices Naam truly and speaks the
truth. He himself treads the path of the Lord and guides others on
this path. (Majh War M4, 140-2)
664
BOOK 3
We sin in secret enormously, but the Lord is nearer than the near-
est. (Jaitsri M5, 704-10)
He does his deeds in the dark but the same are known in all the
four directions. (Majh War M3, 138-14)
There is no austerity like the truth and no sin like the untruth. He
who has truth in his heart, in him dwells the Lord. (Kabir Sahib)
Truth is the panacea for all. It removes the sins by washing them.
(Asa War M1, 468-16)
If you are a truthful trader, trade in truth, sweep the inside and
throw out the untruth.
665
The Philosophy of The Masters
Speak the truth, be humble and regard the wife of another as moth-
er. If you do not even then realize the Lord, hold me responsible.
Guru Ram Das told Bhai Tirath that the first requisite
for redeeming the soul was to speak the truth, and that it
was by speaking the truth that one could realize the eter-
nal Lord.
We should speak the truth as our duty and never tell lies. Speak the
truth as a duty and never tell lies. (Farid, Ji Asa, 488-15)
Never refrain from speaking the truth even though you may suffer
thereby.
666
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Sweetness
By sweetness is meant sociability, civility, broad-mind-
edness, polite speaking, cheerfulness and forbearance. It is
necessary for a beautiful face to have good habits, other-
wise the beauty is useless. If there is a beautiful bungalow
in a beautiful city, but only owls reside there, what is its
beauty? There may be a green tree, but if there are no
flowers or fruits on it, then of what use can it be? A gold
watch which does not tell time, or a beautiful lamp which
does not give light, is of no value. There may be a pucca
masonry well, but if there is no water in it, then of what
use can it be? Similarly, a man may be very beautiful,
and may wear costly clothes, but if he is not social, is not
good-mannered, courteous and polite, then he is without
human virtues. What makes a man really a man are his
sociability and cheerfulness.
667
The Philosophy of The Masters
To eat bitter things from the hands of a cheerful man, is better than
to have sweets from the hands of a rude man.
668
BOOK 3
669
The Philosophy of The Masters
There are two means for being happy in the world: kindness to
friends and loving treatment of foes.
If you wish to enter the paradise of Eden, treat the creatures of God
with kindness.
Austerity
670
BOOK 3
Charity
The Lord is bountiful. He is the giver of all blessings.
We always pray,
We pray for boons and the bountiful Lord grants us boons. (Jap Ji
2-4)
There is one Father and we are His children. You are my Master.
(Sorath M5, 611-19)
All are your partners. You are outside of none, Oh dear! (Majh
M5, 97-8)
671
The Philosophy of The Masters
672
BOOK 3
Whatever you give me, I would offer one-tenth of the same to you.
Sell what you have and distribute it among the poor so that you
may get treasure of the Kingdom of Heaven.
He again said,
Give food in the name of the Lord so that your go downs may be
full of cereals and you may lack nothing.
673
The Philosophy of The Masters
Wealth is not decreased by giving charity like the water in the riv-
er. See it with your eyes open, Kabir has said so. (Kabir Sahib)
This is the advantage of coming in this body that you should give.
Oh Kabir, give as long as you have this body. Go on giving some-
thing as long as you have the body. When this body is reduced to
dust, no one will ask you to give. Go on giving something as long
as you have the body. Do good to others, this is the fruit of this life.
(Kabir Sahib)
Perform charity with due caution. Sow the seed of charity in the
field after examining it.
Examine the field and sow the seed of charity. (Salok M1, 1411-18)
674
BOOK 3
What can we get by sowing seed in the barren land? (Asa M1,
419-10)
675
The Philosophy of The Masters
676
BOOK 3
Oh Nanak, glory be to the Lord. May all live well within His Will.
677
The Philosophy of The Masters
the same, and are happy in giving it. They confer a great
boon on the world but do not even mention it. They give
life and persuade persons to engage in devotion. These
Gurmukhs help millions by making a gift of the ray of
Naam.
Cleanliness (Souch)
Souch means purity or cleanliness. This is also an es-
sential part of religious duty. It is of two kinds, internal
and external. The physical body, house, clothes, etc., are
of the second category, and purity of mind and the senses
is of the first category. External cleanliness is essential for
internal purity, and has a very considerable influence over
it. Cleanliness is next to Godliness. Both internal and ex-
ternal purity is essential. The cleanliness of body, clothes
and house is very necessary for bodily health. It can be
678
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679
The Philosophy of The Masters
Take the dry and unbuttered bread and cold water. Oh Farid, do
not be tempted by buttered bread of others. (Farid, 1379-8)
Turn away from living on the public so that you may not be affect-
ed by their blood. Consider this food to be their blood, because it is
obtained by force.
680
BOOK 3
681
The Philosophy of The Masters
682
BOOK 3
683
The Philosophy of The Masters
Oh Lord! Force not Farid to sit at the door of others. If You wish to
keep him thus, take away his life. (Farid, Salok, 1380-2)
Pure Food
Three kinds of knowledge are very necessary: 1) knowl-
edge of one’s physical body; 2) knowledge of religious
duty or moral principles; 3) knowledge of one’s soul.
Look to the health of your body and mind for imprinting the Lotus
Feet of God within you and for recitation of His Name with your
tongue.
Guru Nanak says: Why do you forget Him, who is the very Master
of your life and breath? Without His remembrance, everything that
you eat is impure.
Do not forget Him who is the giver of life. Without Him all drinks
684
BOOK 3
More food and pleasures lead to disaster. They cause pain to the
body and produce evil thoughts in the mind. (Sri Rag M1, 16-14)
Woe to him who eats merely to swell the belly. Oh Nanak, except
the Name all are enemies. (Sohi War M1, 790-18)
He breaks the bondage of the world, who eats and drinks little. (Asa
War 4M1, 67-1)
685
The Philosophy of The Masters
One should not eat only for taste. We should see that
the food which we take is neither excessive nor insuffi-
cient for our body’s needs. It should also contain ingre-
dients producing energy essential for the upkeep of the
body and brain. A tasty food taken in excess is harmful.
For brain and mental work, one should eat nuts, fruits,
apples, grapes, milk and almonds,etc. For persons en-
gaging in physical labor, butter, carbohydrates, rice,
sugar, etc., are necessary. Similarly, strength-giving and
bone-forming foods like wheat, pulses, lime, milk, butter,
etc. should betaken.
686
BOOK 3
Even animals are better than human beings. They eat only
when hungry and not for taste, and their intake is just to
satisfy their appetite and no more, in a natural way. If we
eat more than is necessary, we not only deprive others of
their share, but excessive intake of food is always harmful.
687
The Philosophy of The Masters
Just as from taking food the body grows fat. Similarly the soul
gains strength from fast.
688
BOOK 3
More tasteful the food, more the diseases. He is not found without
a Master. (Malar M1, 1255-6)
689
The Philosophy of The Masters
We find from the life history of great men that their lon-
gevity was primarily due to simple and spare fare.
Oh Kabir, take rice and pulses with a pinch of salt as nectar. Why
should one have his throat cut for bread? (Kabir, Salok, 1374-13)
Hazrat Mohammed’s main food was barley.
I have not eaten fish, meat or chicken for the past many years. My
food mainly consists of butter, cheese, vegetables and cereals. I
eat fruit also. I drink warm milk. I abstain from intoxicating and
colored drinks. I do not smoke.
The simpler the life and food, the sooner the stomach
digests the food and gets rid of it. The heart is fresh and
the brain is clear. Body would be alert and would not feel
tired from work. Plain living and high thinking pays.
690
BOOK 3
He who controls the ten senses, his soul gets Enlightened. (Gauri
M5, 236-14)
691
The Philosophy of The Masters
692
BOOK 3
Whenever you have to do some work, you should keep this prin-
ciple before you. You should behave in your dealings with others
as you wish them to behave with you. This is the sign of Dharma.
Understand it thoroughly and use it in daily behavior. This is the
essence of good conduct.
693
The Philosophy of The Masters
694
BOOK 3
blood and cut the roots of life with our own hands and
make others victims of it.
Sensual pleasures are being indulged in on all sides,
and the debasement is thought to be a civilized act. Our
community and society is unconscious of it. We are in a
very wretched state.
695
The Philosophy of The Masters
696
BOOK 3
697
The Philosophy of The Masters
Love your wives as Christ loved the Church. This means that the
life of married couples should be on the basis of pure and religious
thoughts. People did not fully understand the implication of this
precept and followed a life of sex and sense enjoyments. He again
wrote and said: Love the Lord as if you have never had any wives.
698
BOOK 3
699
The Philosophy of The Masters
Advantage of Continence
Dr. Nicholson writes,
It is a medical and physiological fact that the best blood in the body
goes to form elements of reproduction in both sexes. In a pure and
orderly life, this matter is re- absorbed and it goes back into circu-
lation ready to form the finest brain, nerve and muscular tissues.
This matter carried back and diffused through his system makes a
man manly, brave and heroic.
Chastity
Chastity is the most beautiful flower of all human
700
BOOK 3
Dogs and the unchaste shall be banished thence. (1st Rev. XX, II
15)
Blessed are the pure in heart for they shall see God. (St. Matthew
5:8)
701
The Philosophy of The Masters
the Light (Jyoti) of God, nor can our Inner Ear hear the Celestial
Music within.
Give up lust if you want awareness, for it closes the eye and the
ear.
Tolstoy says,
One should preserve one’s vital fluid. He should not only abstain
from evil action, but should keep his thoughts pure and clean and
702
BOOK 3
should not besmear the soul with the dirt of sins and evil ideas.
Buddha says:
One should not cause pain to anybody. He should behave with oth-
ers as he would himself like to be treated by others. Evil thoughts
must be kept under control. It is necessary to control the lustful de-
sires and senses in order to be virtuous. Lust and sensual pleasures
lead to trouble. They are the cause of disputes, pains and worries in
this world.
Zoroaster says:
Lao-tze says:
He further says:
For you, it is enough that you should know your own self and be
chaste. Do not punish others after quarreling with them. Do not be
satisfied only with the purity of your talks and actions. You should
703
The Philosophy of The Masters
704
BOOK 3
Who can know it? One who contemplates finds it. One
ties a cloth tightly over the organ. One lives in a forest to
be away from women. One does not close his eyes (sleep)
for fear of loss of fluid. The mind, however, wanders in
all directions. The mind which is running in the ten direc-
tions is controlled. Oh Nanak! the most precious jewel is
found because of this control.
705
The Philosophy of The Masters
When the jewel is got, its Light spreads. When the jewel
is got, attention is fixed in Melody. When the jewel is got,
one merges in the spiritual regions. When the jewel is got,
the faith in the unknowable is strengthened.
706
BOOK 3
Those who waste the fluid lose the jewel. Those who
waste the fluid are reborn. Those who waste the fluid un-
dergo the cycle of eighty-four. Those who waste the fluid
are over-powered by death. These who waste the fluid
have ailing bodies. Those who waste the fluid are tyran-
nized by Kal. Those who waste the fluid lose all. Those
who waste the fluid suffer greatly. Those who waste the
fluid get into difficulties. Those who waste the fluid are
ill-treated by Yama (death). Those who waste the fluid
suffer in the end. Oh Nanak! He who wastes the fluid shall
have to weep.
707
The Philosophy of The Masters
Imbibing Virtues
Lord is the storehouse of all virtues. The soul which
imbibes virtues realizes the Lord and is dear to Him. Such
a soul is blessed. Those virtues, by imbibing which the
soul is honored at the door of the Lord, are classed under
fourteen heads in the hymns. Those should be carefully
considered and imbibed.
There are many virtues in the Lord. The soul that im-
bibes them finds the Lord and is dear to Him. She is the
happy bride who is dear to the Lord.
The virtuous one found the truth by giving up desire for evil. She
dyed her mind in the Shabd of the Guru and uttered the words of
love and endearment with her tongue. (Sri Rag M3, 36-19)
Praise the truth, practice the truth and only true name can satisfy.
Meditate on virtues, imbibe virtues and give up evil. (Sri Rag M3,
37-16)
Oh my mind! be pure and true, and love the Lord the evil will dis-
appear and virtues will appear and you will unite with the Lord.
(Asa M1, 437-14)
He who realizes the Name and imbibes the virtues of the Lord is
dear to Him. Oh Nanak!,it is not she who is dear. It is so because of
the necklace of Name. (Gauri M3, 243-19)
708
BOOK 3
Make the Shabd of the Guru your light and the truth the cot. And
stand before Him with folded hands all the time. Then only will the
Lord meet you. (Asa M5, 400-12)
He who realizes the Name and imbibes the virtues of the Lord is
dear to Him. Oh Nanak, it is not she who is dear. It is so because of
the necklace of Name. (Gauri M3, 243-19)
The virtuous one found the truth by giving up desire for evil. She
dyed her mind in the Shabd of the Guru and uttered the words of
love and endearment with her tongue. (Sri Rag M3, 36-19)
They sing the praise of the Lord and merge in His virtues. (Salok
M4, 1423-11)
709
The Philosophy of The Masters
Oh Nanak! I met the Perfect Master and realized the Lord sponta-
neously. There are others who trade in virtues and sell their demer-
its owing to the good nature of the Master. (Asa M3, 427-7)
All hearts are like pearls, do not hurt them if you want to be be-
loved of the Lord. Do not break any heart. (Farid, Salok, 1384-19)
Ask the blessed bride what has made her dear to her Lord. It was
contentment, simple dressing and sweet speech. (Sri Rag M1, 17-
19)
She dwells and works in awe of the Lord. She gets great bliss here
and in His Court hereafter by entering the gate of salvation. (Gujri
M3, 516-11)
710
BOOK 3
The ever blessed bride who loves the Master is always full of com-
passion. The words of the Master are jewels and he who accepts
them enjoys the nectar of the Lord’s love. (Sri Rag M4, 41-12)
The virtuous one found the truth by giving up desires for evil. She
dyed her mind in the Shabd of the Guru and uttered the words of
love and endearment with her tongue. (Sri Rag M3, 36-19)
Mind and body become peaceful and the fire of desires is extin-
guished. He who gives up egoism attains to utter peace. (Vadhans
M3, 588-7)
When you are not to remain here, why are you proud? Not to call
anyone bad and not to argue with a fool, is the essence of the stud-
ies of the scriptures. (Asa War M1, 473-12 )
You covet the wife or wealth of another and are afflicted with the
evil of egoism. Give up evil thoughts, talking ill of others, lust and
wrath. (Malar M1, 1255-19)
711
The Philosophy of The Masters
Oh Farid, do good for evil, and do not give shelter to the fire of
wrath in the mind. Your body would be without disease and you
would have everything you desire. (Farid, Salok, 1381-19)
Oh Farid, if one gives you a slap, do not give him a fist blow. Kiss
his feet and go to your house. (Farid, Salok, 1378-5)
Do not be cross with anyone but search your own heart. Live
humbly in this world, oh Nanak and thus obtain His Grace. (Gauri
M5, 259-9)
The poor live in peace after giving up egoism, oh Nanak. The high
and mighty have fallen prey to their own pride. (Gauri M5, 278-5)
You covet the wife or wealth of another and are afflicted with the
evil of egoism. Give up evil thoughts, talking ill of others, lust and
wrath. (Malar M1, 1255-19)
If one removes lust, wrath, greed and attachment, gives up evil and
self-seeking, becomes humble and serves the Lord, then he is dear to
Him. (Asa M5, 377-15)
712
BOOK 3
Ask the blessed bride what has made her dear to her Lord. It was
contentment, simple dressing and sweet speech. (Sri Rag M1, 17-
19)
Give up your doubts, turn God ward and know yourself. The Lord
is always present in you. How can you then do evil? (Ramkali M5,
883-7)
Know the Lord to be ever present with you and become the dust of
the feet of all. Keep company of the Saints and make the Lord your
own. (Todi M5, 713-3)
Be you the slave of the Saints, their contact leads to Peace. The
best of all virtues, however, is that the Lord is near you. (Asa M5,
400-8)
Become the slave of the slave of Him who is dear to the Lord. Sur-
render your mind and intellect to the Master and by the Master’s
Grace utter the Unutterable. (Bilawal M4, 834-16)
713
The Philosophy of The Masters
Wash the feet of the Guru and serve Him and give up desires for
evil. Become the slave of His slave and you will be honored at His
door. (Asa M5, 377-17)
Know the Lord to be ever present with you and become the dust of
the feet of all. Keep the company of the Saints and make the Lord
your own. (Todi M5, 713-2)
Oh mind, become the dust of all and all should appear as friends.
The Lord pervades all and sustains them with His Mercy. (Asa
M5, 379-5)
Become the dust of all and identify yourself with the Lord. Do not
injure anyone and go to your Lord’s house. (Gauri War M5, 322-
9)
There is one Light. That One dwells in all hearts. See the same
Brahm (Lord) in all. The soul and the Lord are one and pervade all.
Bow to all. (Kalyan M4, 1325-13)
Oh Farid, the Lord pervades the creation and the creation is in the
Lord. How can anyone be called bad when there is none other than
Him? (Farid, Salok, 1381-17)
Give up your doubts, turn Godward and know yourself. The Lord
is always present in you. How can you then do evil? (Ramkali M5,
883-7)
714
BOOK 3
ture.
Accept death as the first basic fact and give up longing for the fu-
ture. Become the dust of all men and then come to Me. (Maru War
M5, 1102-11)
715
The Philosophy of The Masters
There is no difference between the Name and the Named. See the
reflection of God in His Name.
Blessed is the leper who bleeds from every pore but repeats the
Name of the Lord, what is the use of a healthy body if one does not
repeat the Name?
You should fly in the sky of the pure spiritual region. For this it is
necessary to fly with the feathers and the wings of the Name of the
Lord.
716
BOOK 3
If you wish to meet the Reality, repeat His Name. You will unite
with God if you unite with His Name. You will certainly remain
with God day and night; provided the Name of God is with you
always.
Your heart will shine with the Light of the beloved, if it is cleaned
with His Name.
All occult powers are slaves of the Name; He who possesses the
wealth of the Name has all powers. The eight spiritual powers and
the nine occult powers, all stand with folded hands before him.
717
The Philosophy of The Masters
in the Ramayana:
That the Glory of the Name of the Lord has taken hold of my heart
and life and has quenched my thirst with the sweet drink of union
with Him.
The Glory of the Name of God took hold of my life and heart; my
thirst was quenched with the Nectar of the Name of the Lord.
There are Myriads of Names of God, Which One Leads
to Salvation?
718
BOOK 3
You have many names and innumerable forms; no one can describe
Your virtues. (Asa M1, 358-15)
Oh Lord and life of the world; all fortunes and treasures and pow-
ers are in the palm of Your hand; You have infinite names. (Dev
Gandhari M5, 536-6)
719
The Philosophy of The Masters
The Lord is unfathomable, and infinite are His names. The wise
tried hard to describe His virtues, but could not properly evaluate
Him. (Kalyan M4, 1319-5)
How can all Your names be spoken or described? (Jap Sahib, Pat-
shahi 10)
The tongue utters Your descriptive names. Sat Naam is Your old
original name. (Maru M5, 1083-12)
Repeat the Name, my dear friends. Repeat the Name and be happy.
Hear the Master’s words and keep the Name ever in mind. (Asa
M4, 367-15)
720
BOOK 3
Meditate on the Name as long as you have life and breath. The
Lord will then accompany you at the time of death and save you.
(M 4 Sri Rag 82-4.)
The devotees of the Lord and Master pray again and again to the
Master. We worms and insects seek Your shelter. Oh Master, have
mercy and enlighten us with the Name. (Gauri M4, 492-9)
By hearing the Name one knows himself, and gets the benefit of
the Name. By hearing the Name sins are expiated, and the mind
becomes pure. Oh Nanak, blessed are those who hear the Name. A
devotee always meditates on it. (Sarang Var M4, 1240-16)
By repeating the Name one gets the Light of millions of suns. (Jet-
sari M5, 700-18)
Have mercy and give us the Light of the Name. (Gujri M4, 492-
10)
721
The Philosophy of The Masters
Everyone utters the Name of the Lord but through utterance alone
one mounts not to God. When by Guru’s Grace the Lord is en-
shrined in the heart then alone does one gather the Fruit. (Gujri
M3, 491-l)
722
BOOK 3
All names are for the Named. If one unites with the one
whom the name represents, one may remember Him by
any name. If we get water, it is immaterial if it is called
pani, as in Punjabi; Eau, as in French; Hydor, as in Greek;
Aqua, as in Latin; or water, as in English. When we meet
the One whom these names represent we get Him and His
virtues. Hunger is not removed by crying ‘bread, bread’,
or thirst by saying ‘water, water’. The words ‘water’ and
‘bread’ are quite distinct from the actual water and bread.
It is only by using these things that thirst and hunger are
satisfied. We do not get the real benefit unless we unite
with that which the Name represents.
Maulana Rum says:
Repeat the Name and search for the Named; without this the Name
is useless.
The Name is higher and more bountiful than Brahm and Ram
(God). (Ramayana, Bal Kand 25)
The unfathomable has been realized through the Name. The Name
is, therefore, greater than Brahm and Ram (God). (Ramayana, Bal
Kand 22-3)
723
The Philosophy of The Masters
How far can I sing the praise of Nam (Name)? Even Rama Himself
cannot do so.(Ramayana, Bal Kand 25-4)
Those who have forgotten the real Name and are re-
peating other names, cannot derive full benefit. They are
entangled in this world like a worm that wastes its time
running hither and thither in a dunghill.
Those who give up the real Name and repeat other names, are like
worms that waste their time in a dirt heap. (Sarang Var M3, 1247-
5)
False is all other reading, false is all other speech, false is the love of
Maya. Oh Nanak! Without the Name nothing is eternal, they who
read undergo woe and misery. (Sri Rag Var M3, 84-15)
724
BOOK 3
worldly occupations.
People study the Vedas and the Shastras in order to cross the
world; they do many meritorious deeds, but above them all is the
Name. (Asa M5, 405 9)
You may offer your body in tiny bits in sacrifice, you may offer
body and mind as sticks to the fire day and night; you may do myr-
725
The Philosophy of The Masters
iads of deeds, but none equals the worship of the Name. You may
have yourself cut in two by placing your head under the sacred
saw. You may freeze your body in the snows of the Himalayas, still
the disease of the mind will not be cured. You may be absolutely
certain that this will not equal the worship of the Name. You may
give heaps of gold, fine horses and good elephants in charity; you
may give away land and cows, and feel proud of doing so, but you
get the true gift only from the Master if the Name of the Lord has
pierced your mind. You may through arduous intellectual work
study the Vedas, but you will still be in bondage. Only the Mas-
ter opens the gates of release. All your efforts will fall short of the
Name. This is indeed the only true kind of conduct. (Sri Rag M1,
62-6)
726
BOOK 3
the Name of the Lord; oh Nanak, the Name has saved many a sin-
ner. (Gauri M5, 265-10)
The house of Nanak relies on the Name alone. (Bhairon M5, 1136-
18)
The Name is the path of Nanak and Kabir; know it in your heart.
Dhru and prahlad were intoxicated with it. (Dulan Das)
The primal poet knew the greatness of the Name, he became a Saint
by repeating It in the reverse order. (Ramayana, Bal Kand 18)
Standing, sitting and in sleep they repeat the Lord’s Name, for
this, oh Nanak, is the eternal task of the devotee. (Gauri M5, 286-
5)
The essence of all religions is the Name of the Lord. (Gauri M5,
296-4)
727
The Philosophy of The Masters
The best of all duties is this duty; perform the purest act, the repe-
tition of the Name of the Lord. (Gauri M5, 266-13)
Everyone worships God, but the egotistical man knows not the
Reality. If one is absorbed in the Word and his mind becomes pure,
he truly worships. People are deluded. A true devotee realizes him-
self by meditating on the Name. They who are attuned to the Lord
through the Word are pure beings and they sparkle with Truth.
Without the Name, none can worship God. Without it the world
wanders in doubt. The God-Conscious Being realizes himself. At-
tuned to the Lord’s Name. He, the Immaculate God Himself, makes
us worship Him through Guru’s Word and makes it fruitful. If one
worships, but knows not the way, His mind is stained with the love
of the other. Only a true devotee knows what worship is, within his
mind is enshrined the Lord’s Name. (M3 Ram Kali 910-7)
728
BOOK 3
The true Name created my body; it sustains me both here and here-
after. (Asa M1, 358-9)
Only the Lord remains, and His Name and the Saints. (Salok M9,
1429-4)
The Name is the essence of all. Without the Name one is subject
to the pain of death. When one’s self merges with the essence, the
mind is stilled. Duality goes and unity takes its place. (Ramkali
M1, 943-13)
729
The Philosophy of The Masters
All the creation is within the Name, there is no place that is out-
side of the Name. (Jap Ji, 4-9)
All was created by the Name; one cannot know it except through a
Perfect Master.(Suhi M3, 753-5)
God is the great Name, which created all creatures. He pervades all
and sustains them. (Sri Rag M4, 81-15)
All emanate from the Name and by giving it up die. (Sorath M3,
603-7)
All the regions, all the universes, the sky, the neth-
er-worlds and all habitations, palaces, as well as their
inhabitants, were created by the Name. Guru Arjan, in the
Sukhmani, sings beautifully the praises of the Name, the
Creator:
The Name sustains all creatures. The Name sustains all regions.
The Name sustains the sky and the nether-world. The Name sus-
tains all forms. The Name sustains all habitations and palaces. By
hearing the Name all are saved. (Gauri M5, 284-11)
730
BOOK 3
The universe, all divisions of the world rest only on the One Lord.
This the Guru has revealed, tearing off the veil of Maya. When the
nine treasures of the Name are enshrined in the heart, why and
where is one to run? (Gauri M5, 205-11)
Oh Pipa, the Sound is the real essence; but only a Perfect Master
can reveal it. (Pipa, Dhanasri 695-15)
731
The Philosophy of The Masters
732
BOOK 3
Without seeing Him, desire does not well up; but how to see Him
when all that seems will pass away? He who dwells upon the
Lord’s Name through His praise, that Yogi alone becomes detached.
(Ravi Das, Bhairon 1167-9)
The teachings imparted to the four castes are alike; the devotee
repeats the Name and is redeemed. Oh Nanak, the Naam resounds
in every heart in the Iron Age. (Suhi M5, 747-19)
733
The Philosophy of The Masters
Mian Mitha, no one has been able to describe the Name. It is not a
matter of mental knowledge; it can only be experienced.
A true devotee praises the Lord with every pore of his body. (Ram-
kali M1, 941-5)
The Saints, therefore, say that the Lord is one, and that
734
BOOK 3
The Path of the Name is inside all. One can unite with
the Lord by following it. He can only be realized when
one unites with this Name. Everyone is tied down by the
fetters of birth and rebirth because of his attitudes and
convictions and is not ready to adopt new ideas. But by
staying in the company with a holy man one begins to
understand something about the Name.
The virtues of the Lord; the Melody of the Name and Word; the
Vedas and Shastras praise them; the Scriptures are full of them.
(Gauri M5, 296-4)
By hearing the Inner Sound one knows himself, and gets the
benefit of the Name. By hearing the Name sins are expiated, and
the mind becomes pure. Oh Nanak, blessed are those who hear the
Name. A devotee always meditates on it. (Sarang Var M4, 1240-
16)
735
The Philosophy of The Masters
Oh Yogi, ask for the alms in the township of the body, then you
will be blessed with the Name. (Ramkali M3, 908-15)
If I were to tell even a little about the Divine Melodies, the dead
would rise from their graves.
The ecstasy of the Name remains constant day and night. (Janam
M1, Sakhi)
736
BOOK 3
Unless the soul unites with this Unutterable Name, one does not
get complete salvation.
At the nectar hour meditate on the Glory of the Name. (Jap Ji 2-5)
Rise early and meditate on the Name, praise it day and night. No
sufferings will visit you, and woes will depart. (Gauri M5, 255-6)
737
The Philosophy of The Masters
In the Kali Yuga the Name lies hidden though the Lord fills every
heart. The Jewel of the Lord’s Name becomes manifest to those
hearts that retire to the Guru’s refuge. (Parbhati M3, 1334-14)
The Name in this world is hard to attain, through the Master is the
Name enshrined in the heart. (Sorath Var M3, 644-16)
738
BOOK 3
739
The Philosophy of The Masters
In the Iron Age, only the Lord’s Name is sublime. (Maru M5,
1075-19)
Saint Tulsi Das holds the same view as that of Ravi Das.
He writes:
In the Iron Age the Lord’s Naam is the most efficacious method,
and it emancipates all devotees. (Maru M4, 995-5)
It is only the Name that saves the devotee in the Iron Age. (Bhai-
ron M5, 1138-7)
740
BOOK 3
The Iron Age has now dawned, sow the seed of the Lord’s Name.
This season is not propitious for any other crop; do not be deluded
by doubt. Basant M5, 1185-7
Blessed are those who are initiated into the Name in the
Iron Age.
741
The Philosophy of The Masters
In all the four Ages, the highest thing is the Lord’s Name. (Gauri
M3, 229-17)
All creatures find release only through the Name, they attain to it
by the Guru’s Grace. (Bhairon M3, 1129-9)
742
BOOK 3
The wealth of the Name dwells in the heart, and he who gets it
gains release. This wealth fire cannot burn, thieves cannot steal,
water cannot drown, nor can it be confiscated. (Maru M1, 991-11)
The Name is the True Merchandise, deeply filling all hearts. (Sri
Rag M1 22-8)
743
The Philosophy of The Masters
The devotees have the treasure of the Name to spend. (Gauri M5,
253-17)
Blessed is the Merchant who deals only in the Lord’s Name. The
devotees gather round Him like peddlers and He supplies them
with the emancipating Word of the Lord. Gauri M4, 313-5
Your Name is the Precious Jewel, oh Lord; You are the True Mer-
chant; the devotees are Your peddlers. (Gauri M5, 217-15)
Nanak’s only refuge is the Lord’s Name, naught else is his support.
The world is born to die and is ever destroyed; but one becomes
eternal by clinging to the Master’s presence. (Asa M4, 447-19)
The Name of the Lord sustains the mind. It gives life and happi-
ness to the mind. The Name is my caste, my honor, my family. It is
my constant friend and gives me release. (Todi M5, 713-9)
The True Name is my only sustenance, the True Name has re-
moved all my worldly desires. (Ramkali M3, 917-9)
Your Name alone helps the world to swim across. This alone is my
744
BOOK 3
Truth never grows old and the Name is never soiled. (Sarang Var
M3, 1248-9)
745
The Philosophy of The Masters
Beyond the ken of the Vedas and the scriptural texts; yea, the Mas-
ter of Nanak is manifest everywhere. (Asa M5, 397-7)
Oh Nanak, it is only through the Grace of the Lord, that we get the
true Name. (Sri Rag M3, 26-13)
746
BOOK 3
He alone gets the treasure of the Name with whom the Lord is
pleased. (M 5 Asa M5, 405-5)
He who is blessed becomes true, the Perfect Master gives him the
Nectar of the Name. (Asa M1, 352-18)
All was created by the Name; but one cannot know it except
through a Perfect Master. (Suhi M3, 753-5)
There is no one except the Perfect Master, who can give the Name
of the Lord for our support. (Salok M3, 1417-3)
747
The Philosophy of The Masters
I, who am without merit, the Lord has blessed with His Mercy,
and joining the society of the Holy, I was given the Lord’s Name.
(Gauri M5, 183-8)
Go where you can get the Lord’s Name; and by the Guru’s Grace,
practice devotion to it. (Asa M1, 415-1)
748
BOOK 3
Everyone utters the Lord’s Name with the tongue, but he alone
receives it who serves the True Master. (Malar M3, 1262-8)
By hearing the Name one knows himself and gets the benefit of
the Name. By hearing the Name sins are expiated and the mind
becomes pure. Oh Nanak, blessed are those who hear the Name. A
devotee always meditates on it. (Sarang Var M4, 1240-16)
749
The Philosophy of The Masters
The self-willed know not the Name, without the Name they lose
honor. They are torn by duality and love not the taste of the Word.
(Sri Rag M3, 28-9)
Yours are the four sources of creation. Your words they speak. But
without the Name all are deluded by doubt. (Majh M3, 116-4)
750
BOOK 3
The Name is the panacea for all ills; it leads to happiness and salva-
tion. (Gauri M5, 274-18)
Utter the Name of the One alone with your tongue, and you will be
blessed with immense bliss. Hereafter also it keeps company with
your soul. (Gauri M5, 211-16)
On the way that you tread alone there the company of the Lord’s
Name is your peace. (Gauri M5, 264-7)
I seek the Name which goes with me forever; for, without the Name
all are in the bondage of Kal. (Gauri M1, 152-10 )
The Adepts, Masters, gods and yogis hear it, the bull supporting
the earth and sky hears it. It is heard in the earth, the spheres and
the underworlds, on hearing it one becomes immune from death.
Oh Nanak, devotees are ever in bloom; on hearing it their sins are
destroyed.
751
The Philosophy of The Masters
Ishwar, Brahm and Indra hear it, by hearing it the lowly become
pure. By hearing it, one knows the means of divine union and the
secrets of the body. By hearing it one understands the Shastras
and the Smritis and the Vedas. Oh Nanak, the devotees are ever in
bloom; by hearing it their sins are destroyed.
752
BOOK 3
Hearing the Lord’s Name, one becomes an Adept endowed with oc-
cult powers. Hearing the Name, one is blessed with the nine trea-
sures, and all one’s wishes are fulfilled. Hearing the Name one gets
contentment and Maya worships at one’s feet. Hearing the Name
one gains tranquility and is ever in bliss. (Sarang Var, 1240-8)
Hearing the Name, one is in bloom; through the Name one is com-
forted. The mind is satisfied with the Name, and one is delivered
from all sorrows. Hearing the Name one earns a good name, and is
blessed with Glory. (Sarang Var M4, 1239-19)
Those who believe are in a state sublime, their virtues one cannot
describe. No paper, no pen, no scribe, can tell of their high condi-
753
The Philosophy of The Masters
tion. Such is the Name of the Immaculate One, were one to believe
with all one’s heart. (Jap Ji, 12)
How clear the path of one who believes, he lives with honor, with
honor leaves. Walks he straight to the Lord’s abode, and is to Dhar-
ma, he duty bound. Such is the Name of the Immaculate One, were
one to believe with all one’s heart. (Jap Ji, 14)
754
BOOK 3
Hearing the Name, one realizes one’s self and earns the benefits of
the Name. (Sarang Var M4, 1240-16)
755
The Philosophy of The Masters
and the light merges in the Flame. One lives in the living
presence of the Lord. He is blessed and generations of his
relations are redeemed.
The nine treasures of the Name and occult and spiritual powers
are his slaves. He attains the sea of equipoise, and meets the eternal
God. (Swayye M4, 1397-12)
He is absorbed in the Name day and night, and light merges with
the Flame. Through this inner Light, the Lord is known. No one
can know this except through a Master. (Sri Rag M3, 35-16)
Those who treasure the Lord’s Name, their tasks are fulfilled by the
Lord. They are dependent upon no one else, for the Lord is ever by
their side. (Gauri M5, 305-4)
Through the Name is the heart illumined, through the Name is all
glory. Through the Name is all bliss, accordingly I seek refuge in
the Name. (Asa M3, 426-5)
Imbued with the Name, one knows the mystery of the three worlds.
Imbued with the Name, one is ever in bliss. (Ramkali M1, 941-16)
756
BOOK 3
Oh Nanak, blessed are those who dwell upon the Name; the mes-
sengers of death do not go near them. (Bihagara M4,540-17)
Hell is not for him in whose mind the Name dwells. (Gauri M5,
257-18)
757
The Philosophy of The Masters
Meditate on the Name as long as you have life and strength; this
alone will go along with you in the end, and save you when the life
is no more. (Sri Rag M4, 82-4)
Your seeker seeks Your Name, oh Lord, You who are in every heart.
(Gauri M5, 209-18)
They who dwell on the Name, their toil is over. Glorious are their
beings, Nanak, they save many more. (Jap Ji, 8-11)
758
BOOK 3
759
The Philosophy of The Masters
760
BOOK 3
The way to the Light in the Iron Age and to full freedom from the
prison of egotism lies in the Shabd, oh Sage!
In the Iron Age regard the Name as supreme worship, and the
essence of all devotion for the soul’s inward progress. To gain the
glory of the Name, seek the Master’s counsel, and remain firm in
your faith in Him. (Kanar Var M4, Shalok 1314)
Now is the time of the Iron Age, the time in which it is right and
proper to sow the seed of the Name; to sow any other seed in this
Age, is labor lost and utter waste. (Asa M4, 446-3)
761
The Philosophy of The Masters
The Gurus say that only those who find a Perfect Mas-
ter can practice Naam and can gain contact with it by
implicit faith. It is only a true devotee who can do this.
We have sung His praises for many ages in songs that please the
ear and move the heart, but uninspired by Naam, it is all delusion.
(Rag Asa M1, 414-15)
762
BOOK 3
763
The Philosophy of The Masters
The whole creation and its methods and forms of speech are in dark
confusion without the Light of Naam. (Majh M3, 116-4)
764
BOOK 3
The True Word is blessed, for it unites one with the Truth; Nanak
was blessed by it, and realized the Lord through His Grace. (Gujri
Var M3, 514-5)
He Himself unites; know Him and become pure. True is the Lord
and His Word; the Shabd unites one with Him. (Sri Rag M3, 32-5)
True is the Shabd; true is the Word. The devotee sings its praises;
men of God, throughout the ages have sung it. (Asa M3, 424-5)
This does not mean that the external counsel of the Gu-
rus or Saints is of no use. On the contrary, their words are
very beneficial, since they are the Lord’s own utterances
given to us through highly developed and gracious Saints
and incarnations. They speak to us about their own expe-
riences and their words are more valuable than jewels and
precious stones. Saints do not speak from the regions of
the mind and intellect; they speak under inspiration from
765
The Philosophy of The Masters
The inspired speech of the Saints is like the flow of nectar from a
divine spring.
The words of all but the Master are false. Indeed, all other words
are unreal except those of the Master. Imperfect are they who say
or hear them; imperfect is all that they say. (Ramkali M3, 920-6)
In the beginning was the Word, and the Word was with God and
the Word was God.
766
BOOK 3
The Word created the three worlds, say the Vedas and the Shastras,
and they call it the Supreme Power. Nanak dwells at His feet. He
utters only the nectar of the Word. (Asa M3,422-18)
All the gods dwell in Me; I bring up and nourish all. I keep the
world in motion; all is being sustained by Me. All knowledge and
action prove fruitful because of Me.
I create all the regions and the creatures. I dwell everywhere, like
the soul in the body or air in the universe. Beyond the regions of
the sun, beyond this earth and before the world existed, I, by my
own greatness and force, manifested myself as this great universe.
(Rig Veda, Mandal 10, Sukt 125, Atharva Veda, Kand 5, Sukt 30)
767
The Philosophy of The Masters
Even while they (Saints) do, see or speak; they are absorbed in the
Shabd. The Word existed during all the Four Ages; it is the Truth
and the Reality. (Sri Rag M3, 35-9)
His acts are true; true is His Word. He is the True One, and He
pervades all. (Gauri M5, 284-15)
True is the Shabd, true is the Word. The men of God have sung its
praises throughout the ages. (Asa M3, 424-5)
The deep dye of the Word never wears away. If you are dyed fast
with the Word, its color will not fade or wear away. (Asa M3, 427-
1)
The True Word is in the heart, the True One reveals it. (Suhi M3,
769-15)
Thy Word is Nectar, it dwells in the devotee’s heart. (Sri Rag M1,
72-10)
Thy Word is inside, Thy Word is outside. Tis Thy own utterance,
Thy own revelation. (Majh M5, 99-13)
The Word of the Lord pervades everything; the Master hears it and
reveals it. Those who hear it are released; they reach the Imperish-
768
BOOK 3
Blessed is the Word of the Master; for the Word of the Master rests
in Truth. (Suhi M3, 754-6)
769
The Philosophy of The Masters
One who hears the True Word, is rid of pain and sorrow; it is
obtained through the kindness of Saints, as has been revealed to me
by the Master. (Ramkali M3, 922-17)
Act according to the directions of the Master; let the Naam dwell
in your heart; sing of the True Word, sing the praise of the Lord.
(Gauri M1, 222-15)
The Word is the Guru, and the Guru is the Word. The Nectar is in
the Word. (Nat M4, 982-11)
Guru Arjan Dev, the fifth Sikh Guru, wrote to his Mas-
ter:
Blessed is your mouth! The melody of the Word issues forth from
it.
770
BOOK 3
The Unending Music is the hidden treasure; the Saints have kept
the key with them. (Rag M5, 893-19)
The devotee lives in awe of the Lord, as he hears the Unstruck Mu-
sic. (Ramkali M1, 941-4)
Sweet as nectar are the sayings of the Master; but only a true devo-
tee can taste of them. (Majh M3, 113-13)
The true devotee alone doth know the Word; the Word comes from
the Lord and leads to His abode. (Ramkali M1, 935-13)
He who does not know the Shabd, he who does not enjoy the
Word, the devotee of the mind, he is blind, and he comes to grief.
(Dhanasri M3, 665-6)
771
The Philosophy of The Masters
Oh thou, beloved of the Master, sing the True Word. Sing the
Word revealed by the Master, sing the Word, the blessed Word.
(Ramkali M3, 920-3)
The Word of the Master is the true Light for the world.
It dwells in the mind, by the Grace of the Lord.
Its great blessing for the devotee is that all his defects
and evils are removed, and his Light merges in the Light
of the Lord.
772
BOOK 3
Listen to me, my good friend, the Master has given me the mantra
of the True Shabd. (Vadhans M5, 576-18)
I sing the praise of the Lord all day, for the Master gave me the per-
fect mantra. (Bhairon M5, 1150-2)
773
The Philosophy of The Masters
Blessed are those in whose minds dwell the teaching of the Guru.
(Gauri M5, 260-6)
Cursed is he and ill-spent is his life, who has not obtained the
Guru Mantra. He is like a dog, crow or swine; like an ass or snake
is he. (Sahaskriti M5, 1356-19)
Initiation
Initiation is mentioned at several places in the hymns
of the Gurus. To obtain initiation or to be an initiate is the
same thing. Muslim holy men use the words ‘Beyet Hona’
(getting initiated). The Master gives to the disciple His
spiritual Light. He makes him fit to lead a spiritual life.
The Gurus describe it as the ‘Gift of Life’.
774
BOOK 3
775
The Philosophy of The Masters
Those only meet a Master who are so destined. The Name of the
Lord is the Nectar; it is given at initiation. (Suhi M1, 726-15)
This is the Age when men pretend to be pure but are engaged in
sins; spiritual pretenders go about offering initiation; the woman
loves her husband only for what he earns and cares not where he
goes or when he returns; no one accepts the authority of Scriptures
or Vedas; everyone worships his own self; the judge who occupies
the seat of justice, counts the beads and utters the name of God, ac-
cepts bribes and deals injustice, and is ready to quote chapter and
verse when his conduct is questioned. (Ramkali Var M1, 51-14)
776
BOOK 3
Riches (Vakhar)
The Gurus say that the sole purpose of man’s birth
in this world is to enable him to gather the merit (riches
or merchandise) through which he may be accepted at
the door of the Lord. What is this merit, this wealth or
Vakhar? The Gurus say that it is the practice of the Naam
or Shabd.
Acquire the true riches of Naam; follow the Master. He who has
true riches merges in the Shabd which is Truth. (Maru M1, 1032-
18)
The wealth you were born for, the Lord’s Naam, is with the Saints.
777
The Philosophy of The Masters
This body is a jeweler’s shop; the riches of the infinite Naam are
sold in it. That tradesman gets these riches who contemplates on
the Master’s Shabd. (Sorath M1, 636-2)
Knowledge (Gyan)
The word ‘Gyan’ is from the root ‘Gya’ to know. The
word ‘know’ in English is another form of it. Ordinarily,
knowledge of writing or reading is considered sufficient
and great emphasis is laid upon acquiring it. But such
knowledge is merely a development of the intellect.
778
BOOK 3
stilled.
779
The Philosophy of The Masters
The knowledge of the Master revealed itself; the heart was en-
lightened and all was Light. The mind drank the Nectar and was
satisfied; it became fearless and was stilled. (Gauri M5, 09-7)
Fire, meadows, forests and oceans, suns and moons, all are found
in the body; they know not this secret. (Basant M1, 1171-14)
780
BOOK 3
Oh brother, no one but a Master can give you this knowledge; even
so will Brahma tell you, or the sages Narad and Vedvyas. (Sri Rag
M1, 59-7)
The pitcher holds the water; without the pitcher it will not stay
in one place; thus knowledge holds the mind still, and knowledge
comes from the Master. (Dev Gandhari M5, 532-11)
No one ever found the Name of the Lord, no one ever met the Lord
without a Master. This is the quintessence of knowledge; he who
meditates on the Lord acquires the qualities of the Lord. (Maru Var
M3, 1093-7)
781
The Philosophy of The Masters
He is the Perfect Master, who tells the secret of the two letters. One
must be given up and the other grasped; that is the way to God, or
our Original Home.
782
BOOK 3
In the world there are two Beings: Kshar Purush (the Perishable
Being) and Akshar Purush, (the Imperishable Being). Kshara em-
braces all creatures and their permanent basis is Akshara. (XV-16).
Kshar Purush is perishable, while Akshar Purush is the unman-
ifested basic substance, the unmanifested essence of Prakriti. But
the Supreme Being – called Paramatma, who as the Imperishable
Ishvara pervades and supports the three worlds is different from
them. (XV-16, 17).
But those who worship the Imperishable, the Indefinable, the Un-
manifest, the Omnipresent, the Unthinkable, the Rock-Seated, the
Immoveable, the Unchanging; keeping the whole host of senses in
complete control, looking on all with an impartial eye, engrossed
in the welfare of all beings – these come indeed to Me. (Bhagavad
Gita, XII-3, 4)
783
The Philosophy of The Masters
Wash His feet and serve the Master. (Todi M5, 713-14)
Drink the water with which the feet of the Master have been
washed. (Gauri M5, 239-17)
Let the feet of the Master dwell in the heart, then you will get
everything you desire. (Asa M5, 95-17)
784
BOOK 3
Guru meant the fourth Guru. But Guru Nanak, the first
Sikh Guru, also used these words in His hymns. Whom
did He mean? Adi Granth, the holy book of the Sikhs, has
been studied from this point of view and various verses
from it are given below for the consideration of the read-
ers.
They advise us to bow to the feet of the living Master. For spiritual
progress a living Guru is very necessary. No one can find the Lord
without a Master, even though he may go on making millions of
efforts. (Maru M3,1057-8)
Become the dust of the Holy Men’s feet, and give up egotism; give
up all cleverness and prostrate yourself at the feet of the Master.
(Sri Rag M5, 45-3)
785
The Philosophy of The Masters
I bow to the feet of the devotee of the Lord. (Gauri M5, 191-7)
Stay in the company of holy men and contemplate on the feet of the
Master. (Sri Rag M5, 47-16)
Blessed is the time when one sees the Master; let yourself be a sac-
rifice at the feet of the Master. (Vadhans M5, 562-15)
Oh mother, the feet of the Guru are sweet; one can approach them
only by great good fortune. Millions of benefits are gained by see-
ing the Master. (Todi M5, 717-9)
Drink the water with which the feet of the Master have been
washed. (Gauri M5, 239-17)
786
BOOK 3
Remember the Name and your body and mind will be bless-
ed; drink the water with which the feet of the Master have been
washed. Blessed is the time when you go to the door of the Master;
oh Nanak, the Lord is kind. You have met a Perfect Master. (Suhi
M5, 749-8)
The Lord came to my help, and wisdom dawned upon me; my mind
turned to the feet of the Master. (Asa M4, 447-1)
He to whom the Lord is kind washes the feet of the Master. (Gauri
M4, 309-14)
The Lord had Mercy on me; the Holy Feet of the Master dwell in
my heart. (Majh M5, 107-1)
That day is blessed when a man bows at the feet of the Master.
That forehead and beard are blessed which touch the feet of the
Master.
The eyes that see them are blessed; blessed is the forehead that
touches His Lotus Feet. (Gauri M5, 201-19)
787
The Philosophy of The Masters
Blessed is the day when the mind rests on the Lotus Feet; blessed is
that meeting.(Gauri M5, 254-15)
Blessed are the beards that touch the feet of the Master. (Shalok
M3, 1419-10)
Since I have taken shelter with the Master, I have found that the
whole world lies at His feet. The Master’s Lotus Feet are the source
of nectar, all the world longs to have the dust of His feet; the Lotus
Feet are the natural home of peace and wealth. They lead to the
stilling of the mind and to spiritual meditation. The praise of the
Lotus Feet is unfathomable, I bow to them again and again every
moment. (Kabit 17)
788
BOOK 3
Let the feet of the Master dwell in the heart; then the deepest aspi-
rations of the mind shall be fulfilled. (Asa M5, 395-17)
Let the feet of the Master dwell in the heart; all your sufferings will
then be ended. (Gauri M5, 190-13)
Let the feet of the Master dwell in the heart; meditating on Him,
cross the sea of fire. (Gauri M5, 192-2)
Are the holy feet distinct from the form of the Master?
No, never. Contemplation on the form of the Master in-
cludes contemplation on the feet also. When one sees the
feet inside, the entire form is present before one’s vision.
Disciples have always contemplated on the feet of the
Master within. Tradition says that Bhai Gonda Ji, while
sitting in meditation at Kabul, contemplated on the feet of
789
The Philosophy of The Masters
Guru Har Rai, the seventh Sikh Guru, from dawn to dusk,
and did not allow him to move. The Guru Hargobind sat
immovable at Kiratpur all the time. We need the dust of
the feet of such disciples, in whose minds the feet of the
Master have become manifest, and who (consequently)
enjoy the bliss while beholding them. We should be like
bees at the Lotus Feet of the Master. May we be a sacrifice
unto those in whose minds these feet are manifest!
In the inner regions the form of the Master and His feet
are very radiant. Tulsi Das Ji has described the radiance of
the nails of the Master’s feet as follows:
The nails of the feet of the Master shine like diamonds; when their
vision appears in the inner mind, one gets divine sight.
From the time when the Lotus Feet begin to dwell in the heart, the
wandering mind does not go out anymore. The Lotus Feet produce
freedom-giving nectar, and one gains the immortal region and
merges in it. Since I began contemplating on the feet of the Mas-
790
BOOK 3
ter, all other knowledge and meditation have been given up. The
feet of the Master are like the honey-producing lotus, the desires of
the mind have been stilled, and I have reached the Original Home.
(Kabit 218)
I see the feet of the Master within my forehead, and all my troubles
are therefore ended. (Gauri M5, 187-9)
Only those to whom the Lord is kind are able to see the
astral form of the Master.
Saints love the Lord and worship the Lotus Feet of the
Master.
They love the Lotus Feet of the Master, they love the Lord and
791
The Philosophy of The Masters
Let thy Lotus Feet dwell in my heart; may I sacrifice myself before
thy inner vision. (M 5 Vadhans 563-9)
Bow before the feet of the Lord, the Word of the Master will lead
you to them. (Gauri M3, 492-2)
Think of the Lotus Feet of the Lord, and take shelter with them.
Repeat the Name of the Lord, and in this way gain true wealth.
(Ramkali M5, 899-9)
The Gurus use the words ‘Lotus Feet of the Lord’ and
‘Lotus Feet’ almost in the same sense. What are the Lotus
Feet? Gurus clearly state that they are the ‘Melodies of
the Lord’, by hearing which man becomes holy. He thus
crosses the region of the three attributes (gunas).
792
BOOK 3
Blessed is the Melody of the Lord, beautiful are the feet of the Lord.
Remember this and become a Saint. (Sarang M5, 1228-7)
Peace, happiness and the Celestial Melody, you get from the com-
pany of Saints. (Majh M5, 105-13)
Those who drink the Elixir of the Lord, are devoted to love of His
Lotus Feet. (Gauri M5, 198-14)
The Shabd Sat Guru appears in the mind. Oh Nanak, take shelter
at His feet. (Dhanasri M5,680-14)
Nanak is filled with love for the Lotus Feet; oh Lord, save the honor
of Thy servant.
(Gujri M5, 500-12)
Contemplate in the mind on the Lotus Feet of the Lord. (Todi M5,
714-11)
793
The Philosophy of The Masters
The Lotus Feet dwell in the heart; the Light has appeared, and I see
the Lord. (Asa M5, 375-10)
The mind in ecstasy at the Lotus Feet, doth see the beginning and
end of all. (Kabir, Salok 1370-24)
How can one describe the Lotus Feet? They are blissful
beyond description, to be known only by experience.
Oh Kabir, how can I describe the Grace of the Lotus Feet? There
are no adequate words for it; it has to be experienced. (Kabir, Salok
1370-27)
Those who rely on the Lotus Feet, are always in touch with the
Name of the Lord. (Majh M5, 107-4)
Those who rely on the Lotus Feet, who have them for their capital,
are honored in the True Court. Oh Nanak, the Lord is the only true
support. (Dhanasri M5, 675-19)
794
BOOK 3
Oh cross the ocean; the Lotus Feet are the ship. His laws are His
own; He knows them all. (Gauri M5, 209-3)
Fearful is the ocean of the world, but the Lotus Feet of the Lord
serve as the ship. They will take you across. (Vadhans M5, 577-10)
The Lotus Feet of the Lord are the ship, oh mind, use this ship and
sail across. (Asa M5, 398-8)
These Lotus Feet are in the ‘heart’ and sustain the body and the
mind.
The Lotus Feet dwell in the heart, remember them to your last
breath. (Dev Gandhari M5, 534-8)
Only he, for whom it is so ordained by the Lord, loves His Lotus
Feet.
All are strung on the same thread. He alone, whom the Lord loves,
loves the Lotus Feet. (Majh M5, 108-16)
The Lord in His Grace makes one love His beauteous and wonder-
ful Lotus Feet. (Asa M5, 384-5)
795
The Philosophy of The Masters
Love the Lotus Feet; The Master gives this boon. (Asa M5, 376-15)
Praised be the Lotus Feet. Praised be the Master, who showed them
to us. (Sarang M5, 1212-14)
I was poor and the Master gave me the wealth of His Lotus Feet.
I was homeless and He gave me shelter in them. (Sri Rag M5, 48-
16)
The remembrance of the Lord removes all suffering, and the Lotus
Feet appear in the mind. Repeat the Lord’s Name, and do it mil-
lions of times; oh dear ones of the Lord, drink the Nectar. (Gauri
M5, 194-16)
Remain in the company of the Saints, sing the virtues of the Lord;
do not waste the jewel of human birth. Sing the glories of the Lord,
and He will ferry you across; He will remove your sufferings, and
the Lotus Feet will dwell in the heart. Remember them to your last
breath. Nanak is most blessed, the Lord has given him shelter. (Dev
Gandhari M5, 534-7)
796
BOOK 3
The great Sound has entranced the deer; it has pierced it with a
sharp arrow. Nanak has reached the Lotus Feet of the Lord, and is
now tied fast to them. (Kedara M5, 1121-4)
The Lotus Feet appear in the minds of devotees. (Majh M5, 109-4)
Repeat the Name of the Lord, drink the nectar, praise Him day
and night. You shall thus have performed yoga and charities; bow
before His feet and realize them. (Ramkali M5, 925-14)
797
The Philosophy of The Masters
ural and easy uplift of the soul. Of superb taste and unfathomable
essence are they; they are of beauteous form; they still the mind and
desires. They give indescribable happiness and infinite pleasure.
(Kabit 80)
Praise the Lotus Feet, and the lotus of the heart will be filled with
Light. Keep them before your eyes in constant love, and you will
gain insight into the heart of things. All sounds and the soul are
absorbed in the Eternal Melody. The mind in sweet oblivion climbs
the inward heights. One loses the feeling of the body, overcome by
love. The fruit of being a devotee is happiness ineffable; no words
are good enough to sing its praise. (Kabit 33)
The Nectar of release is obtained from the Lotus Feet, the soul
is uplifted and one gets the wealth of true happiness; it becomes
possible to cross the sea of fearful waves of the world; the Nectar
washes away all worries and stills the mind; when the Sound is
contacted the soul loses itself in joy; constancy of love and firmness
of faith find roots in the heart; life, life-in-release, and the basis
of life – all becomes clear, one loses one’s self and merges in the
infinite. (Kabit 92)
798
BOOK 3
All your universe, my Lord, longs for the dust of the feet of the
Saints. (Malar M4, 1263-10)
The service of the Lord’s feet leads to salvation. Both seers and
sages, men and gods, are eager to get the dust of His feet. (Bhairon
M5, 1138-10)
Shankar, Narad, Sesh-nag and Munis - all wish to have the dust
of the feet of the Saints; the earth they walk upon becomes holy.
(Kalyan M4, 1326-10)
This dust doth cleanse as no ritual ablutions can, in this dust lies
the merit of countless pilgrimages; this dust is holy and wipes off
all sins. Even gods and goddesses worship at His feet as humble
servants; the dust of the Lotus Feet is most beneficial, it conquers
all circumstances and gives mastery over actions; the dust of the
Lotus Feet is most purifying; through it sinners become pure and
are redeemed. (Bhai Gurdas Ji, Kabit, Sawayye 339)
You should brighten your eyes with the dust of the Saints, so that
you may understand everything from the beginning to the end.
You should use the dust of the feet of the Lord’s chosen beings as
collyrium in order to see the Lord.
Illumine your eyes with the dust of the Saints’ feet, that you may
see the beginning and the end of things. Use the dust of their feet
as collyrium, through pain that is very sweet, it makes for clearer
799
The Philosophy of The Masters
vision.
All the gods to whom the places of pilgrimage are dedicated, crave
for the dust of the feet of the Saints. (Malar M4, 1263-9)
The Ganges, Yamuna, Godawari and Saraswati, all crave for the
dust of the feet of the Saints. (Malar M4, 1263-5)
800
BOOK 3
Sacred is the dust of the Master’s feet, blessed is the dust rubbed
on the forehead; blessed are those that see it, they get all that is
desired. Nothing is as great as the glory of the forehead, neither the
brilliance of a million jewels, nor the effulgence of millions of suns
and moons, nor the splendor of great palaces, won by great good
fortune, can equal the glory of this dust. (Kabit, Sawayye 421)
Attachment and doubt are removed by the Grace of the Saints. The
dust of the feet of Saints is praised by all religions. (Gauri M4,
183-6)
The true Name satisfies the mind; the dust of the feet of the Saints
gives the merit of baths at all the sixty-eight holy places. (Asa M5,
377-3)
The Lord is merciful and omnipresent; Nanak has found life, for he
has obtained the dust of the Saints’ feet. (Dhanasri M5, 676-19)
801
The Philosophy of The Masters
His Grace.
Oh Lord, give Nanak the dust of the Saints’ feet; oh bountiful Lord,
I do not know anyone else who can give it. (Bihagara M4, 556-18)
Oh Nanak, the dust of the feet of those who are dear to the Lord is a
rare boon. (Bhairon M5, 1143-8)
I partook of the Nectar of the Name; I rubbed the dust of the Saints’
feet on my forehead. (Sorath M4, 652-19)
Tulsi Das Ji also says that the nails of the feet of the
Master are brighter than diamonds.
The nails of the feet of the Master shine like diamonds; by remem-
bering them one gets divine sight. (Ramacharitmanas)
Keep your soul behind the eyes every moment; clean the mirror of
802
BOOK 3
the mind and the body and beautify the soul; when you are fully
concentrated you will realize the secret. Oh Tulsi, you will then see
the Light of the dust of the feet of the Saints.
Nanak says that the dust of the feet of the Saints is the precious
Naam. (Dhanasri M5, 691-14)
It is in all hearts and sustains them, this dust of the Saints’ feet, oh
Nanak. (Dhanasri M5, 677-6)
One should sing of the nectar of the Naam, and bathe in the dust of
the Saints’ feet. (Sorath M5, 623-13)
If one can get the dust of a holy man’s feet he will ob-
tain the merit of visiting millions of sacred places and of
countless fasts and disciplines.
By obtaining the dust of Saints’ feet, one obtains all the benefits of
pilgrimages, fasts and disciplines. (Sri Rag M5, 48-7)
803
The Philosophy of The Masters
One gets the sweet Nectar from the Lotus Feet, and the mind is
filled with sweet happiness. The Lotus Feet are sweet-scented and
very delicate. They are the abode of everlasting peace. From them
one gets the unfathomable spiritual delight. The Unending Mu-
sic proceeds from them. They are the givers of supreme Light and
wealth. All other knowledge, meditation and remembrance are
forgotten. (Kabit, Sawayye 271)
By applying the dust of the Lotus Feet to the forehead, all doubts,
illusions and dread of destiny are removed. The Nectar of the Lotus
Feet cleans the unclean mind and removes doubts. The Lotus Feet
are the natural home of happiness; the mind is stilled and is given
a firm support; the praise of the Lotus Feet of the Master is un-
fathomable and incomprehensible. It leads to the attainment of all
treasures and all virtues. (Kabit, Sawayye 337)
By applying the dust of the Lotus Feet to the body, the body is
cleansed of foul matter and becomes the abode of God. By drinking
804
BOOK 3
the Nectar of the Lotus Feet, one is freed from the three modes (gu-
nas) and knows oneself. By the Light of the Lotus Feet enthroned
in the heart, one knows all the three worlds and ages. The Nectar
of the Lotus Feet is sweet-scented and soothing. There is nothing
equal to it. It is the only true support. (Kabit, Sawayye 338)
Oh Nanak, ask for the dust of the feet of the devotee who himself
repeats the Naam and makes others do so. (Gauri Var M4, 306-2)
I put the dust of the devotee on my forehead; all else is but the dust
of the road. This dust is the wish-giving tree amongst millions of
trees. It is like the Divine Nectar, the lode-star, or the wish- ful-
filling cow. Gods, men, yogis and wise men in all the three worlds
and three ages have studied the Vedas and reasoned about their
meaning; millions of gatherings of millions of disciples bow to the
devotees of the Master and gain happiness. (Kabit, Sawayye 193)
The Gurus pray again and again that they may obtain
the dust of the Lotus Feet, and every sincere seeker search-
es for it.
805
The Philosophy of The Masters
806
BOOK 3
When one heeds with reverence the Guru’s Word, his soul is
awakened and he is honored in the Court of the Lord. (Sri Rag M1,
18-3)
Kabir Sahib and all the Saints and the ten Gurus of
the line of Guru Nanak have taught the practice of Surat
Shabd Yoga. What is Surat Shabd Yoga? It is another name
for the practice of the Name of the Lord.
Beyond is the Friend, the unique Beloved. The Word of the Master
takes the soul across. (Tukhari M1, 1113-11)
807
The Philosophy of The Masters
808
BOOK 3
Close the three apertures (ears, eyes and mouth); make no loud rec-
itations. Close the outer apertures and open the inner ones. Close
the three apertures and repeat the Name of the Immaculate One;
the inner apertures will open only when the outer ones are closed.
(Kabir)
By His Grace one meets a Master; and the Master initiates one
into the practice of Surat Shabd Yoga. (Majh M3, 110-1)
809
The Philosophy of The Masters
810
BOOK 3
Oh fair damsel, you have searched in all the nine doors, but have
not found the precious treasure. Oh Kabir, the nine doors hold it
not; it is inside the Tenth Door. (Kabir, Gauri 339-13)
There the soul, mind and intellect find their real and proper form.
(Jap Ji)
811
The Philosophy of The Masters
812
BOOK 3
The devoted disciple realizes the Lord in the body; to him the
Divine Melody is the distinguishing mark of the Lord. (Asa M1,
414-6)
Surat Shabd Yoga bears its own witness. The conch-shell horn is
blowing and the devotee hears it. (Ramkali M1, 877-9)
813
The Philosophy of The Masters
You commit many misdeeds and sins, and remain in doubt without
Surat Shabd Yoga. Egotism is a deadly disease; only by obeying the
Master is it cured. (Ramkali M1, 906-16)
The Lord’s Name pierced my mind; and now I do not need to dwell
on anything else. One is happy when the mind is concentrated on
the Divine Melody; attuned with the Lord, I am happy. (Sri Rag
M1, 62-3)
Just as the lotus remains detached from water, just as a duck floats
on the water’s surface, cross the ocean of existence by means of the
Divine Sound oh Nanak, praise the Name. (Ramkali M1, 938-15)
You have lost the human birth in a gamble, because you have not
practiced Surat Shabd Yoga. (Bhairon M1, 1155-10)
814
BOOK 3
It has been ordained by the Lord since the beginning; no one can
know Him without a Master. (Bihagara Var M5, 556-2)
815
The Philosophy of The Masters
No one is greater than Rama and Krishna; but they also had a
Guru. They were the Lords of the three worlds; but they depended
on the Guru.
816
BOOK 3
The man of mere learning that I was, I did not become Rum’s man
of God until after I became the slave of Shamas-i-Tabrez.
He again says:
The teachings of the Saints are for all the world and for
all times. They are not confined to two or three hundred
years only.
817
The Philosophy of The Masters
Great Saints speak eternal truths for all the world and for all times.
(Sorath Var M3, 647-1)
Krishna and Bal Bhadar meditated at the feet of the Master. (Gauri
M4, 165-6)
Nama, the dyer, and Kabir, the weaver, obtained salvation through
the Master. (Sri Rag M3, 67-13)
The Word called out in all the Four Ages; it gave the message of
Eternal Truth. (Sri Rag M3, 35-9)
True is the Shabd, true is the Word. The devotee sings its praise.
He sings throughout the ages. (Asa M3, 424-5)
Happy was Raja Harish Chandra, he had the charming Tara as his
consort. But he preferred to be with the Lord in the company of
Saints. He carried out the wishes of his Guru. (Var 10, Pauri 6)
818
BOOK 3
At all times throughout the ages the Gurus did exist. Throughout
all the ages the Masters exist, and men of faith who follow Naam.
(Sri Rag M4, 79-4)
In all the ages your Saints have existed. (Maru M1, 1025-15)
819
The Philosophy of The Masters
not do this. Many persons say that we can light the lamp
of knowledge by merely reading religious books. They
say that we need no Guru and that the books will serve
the purpose of the Guru. Let us consider what these books
are. They are invaluable records of the spiritual experienc-
es of Saints and holy men. It is, therefore, good to be fond
of reading such religious books. We must have respect and
love for them. But persons who depend upon books alone
have yet to understand the difference between insentient
and sentient beings.
820
BOOK 3
Drink the water that has washed the feet of Saints; surrender your
life to the Saints. Bathe in the dust of the Saints. May I be a sacri-
fice unto them! (Gauri M5, 283-7)
Serve the Saints, this is the way for the disciple. (Asa M5, 400-8)
The Vedas and Granths deal with experiences about the Lord; they
tell us of means to cross the ocean of existence. But Reality cannot
be understood without a Master. The Master comes and makes us
understand. (Var 1, Pauri 17)
Oh Nanak, one may read pages weighing pounds. One may know
their mysterious accent. One may write without a break. One may
write with the speed of the winds. Oh Lord! You cannot be valued
thus; oh Lord! Your Name cannot be described. (Sri Rag M1, 15-2)
821
The Philosophy of The Masters
822
BOOK 3
Take shelter with the Master, one should not tread the path with an
impostor.
Body, mind and wealth belong to the Saints. By the Grace of the
Saints we meditate on Naam and gain happiness. Except the
Saints, there is no real benefactor. Whoever takes shelter with the
Saints is taken across by them. (Sorath M5,610-8)
823
The Philosophy of The Masters
They who consider the Guru to be human are ignorant fools! They
sink in the ocean of the world again and again. They who consider
the Guru to be human are deficient in body and mind. They identi-
fy the Guru with the body.
How can they be redeemed? They who consider the Guru to be hu-
man, how can they have any devotion? He is certainly an ignorant
one; he cannot cross over, nor can he help others to do so. They
who consider the Guru to be human, and consider the water that
has washed His feet as ordinary water, are surely doomed to a life
of hell, and shall wander like stray dogs from birth to birth.
824
BOOK 3
825
The Philosophy of The Masters
Him. He who has seen Him has seen the Lord in human
form. All the virtues of the Lord are reflected in Him. He
is the image of the Lord in this world. He is His viceroy
and does His work in this world. His intellect and wisdom
are unique, and His judgment is sound and unquestion-
able. He may not have received an education in any school
or college, but He is nevertheless the fountain-head of all
learning. He understands its meaning.
826
BOOK 3
Those who live according to His Will can see those re-
gions. But how can we find such a person? Saints and holy
men say that all the worlds and regions, the treasure of
spirituality, mercy, knowledge and bliss are inside of man.
All things are within our home (body); nothing is outside it. How
can you find outside what is really inside? (Asa M2, 425-11-15)
827
The Philosophy of The Masters
There are skies in the regions of the soul. Their rulers are also
there. On that path there are hills and dales, high mountains and
mighty rivers. (Sanai Sahib)
Inside man are seas, deserts and mountains; all faculties of thought
and imagination are overwhelmed to stillness seeing them. In
the vast empty space, this earth would look like a thin hair in the
full-flooded ocean. (Maulana Rumi)
828
BOOK 3
He who sent you here, now calls you back. Come home to this land
of calm, which no winds of passions can ruffle. (Dhanasri M5,
678-2)
The Masters are one with the Lord. They come here
simply to redeem the souls. In the hymns of all the holy
men it is said that the Masters come to the world with the
mission of redeeming the souls. Shamas-i-Tabrez says:
You do not know what kind of birds we are, or what we are reciting
silently. We are apparently beggars in this world; find the Reality
and you will see that we are kings. We appear to be poor, but if you
look into our hearts you will find what treasures we have. Since we
829
The Philosophy of The Masters
are kings in our own land, what does it matter if we are in prison
here for a while? How can we live forever in this house? All of us
are guests in this house. We have made promises to our king; and
we shall not go back on our promises. As long as we are wearing
this mantle (of human body), we do not grieve, nor cause grief to
anyone. We are full of Light and blessing as in Heaven we eat,
make merry and laugh.
From duality we merged into one. I had no desire to come into this
world, but the Lord so willed it and sent me here.
From two we became one. I did not like to come; the Lord willed it,
and sent me to this world. (Bachiter Natak, Adlyai 5)
They are free from birth and death and are immortal.
The aim of their lives is to lead us to the spiritual path and
to unite us with the Lord in the highest spiritual regions
within us.
They are free from birth and death; they have come for the good of
the people. They give Light and teach devotion; they unite us with
830
BOOK 3
831
The Philosophy of The Masters
Unless I see with my own eyes, I believe not in the words of the
Master. (Swami Ji)
832
BOOK 3
The Master sees only the inner condition, and not the
external condition, religion or nationality of the disciples.
Whomsoever He deems fit He initiates in the inner path,
and declines others whom He finds unprepared. What
touchstone He uses for the purpose is known to Him
alone. But He can see the seekers’ sanskaras (effects of
past karmas) as clearly as one can see pickles or jam in a
glass jar. Ordinary persons cannot see them.
833
The Philosophy of The Masters
Any punitive tax or customs duty does not have to be paid; the
Master stamps His disciples with His own Divine Seal. (Asa M5,
430-17)
Oh Nanak, meet the Master who will settle your account. (Asa
M3, 435-17)
834
BOOK 3
this world again and again and show them the spiritual
path.
Those who seek refuge with the Master, the Lord comes to protect
them. He who shoots an arrow at them, finds that the arrow turns
around and hits him. (Kanara M4, 1311-15)
When you accept the Master, realize that in His person are includ-
ed the Lord and the Prophet. Do not consider them to be different.
Do not look at them as different beings, and do not talk of them as
835
The Philosophy of The Masters
Do not think of them as two; do not see them as two. Do not say
that they are two. Know that the Master is merged in the Lord.
If you consider the Master to be distinct from the Lord, you are
ignorant of the soul and substance of this knowledge. If owing to a
defect in his eyes, a man sees the Master and the Lord as separate,
he is really a dead person (murd) and not a disciple (murid).
836
BOOK 3
The Word was made flesh and dwelt amongst us. (Bible)
837
The Philosophy of The Masters
Oh heart! Sit by one who knows the Inner Sound. Take shelter
under the tree that has fresh flowers. Do not loiter aimlessly in this
market of merchants, but sit at the shop which deals in honey.
838
BOOK 3
It has been ordained by the Lord since the beginning: No one can
know Him without a Master. (Bihagara Var M3, 556-2)
The Master is greater than the Lord; this is the result of careful
thought. Meditate on the Lord and you will remain here; meditate
on the Master and you will rise above the world.
The Lord has always been inside us, and yet we have
had to be born hundreds of times. When we meet the
Master, we are connected with Naam and are freed from
birth and death. Unless we are connected with God-in-
man (Guru) and God-in-action (Shabd), we cannot cross
the ocean of existence; mere mental meditation does not
help. The only means of “crossing” is Shabd.
None can cross over without the Shabd. (Maru M3, 1068-15)
839
The Philosophy of The Masters
If the Lord (Shiva) is displeased, the Master protects us; but if the
Master is displeased then there is no one to protect us.
840
BOOK 3
I would give up Rama, but not the Master. I do not consider God
equal to the Master. God sent me to this world, but the Master
freed me from birth and death, God set five thieves after me, but the
Master saved my lonely soul. God ensnared me with family ties,
but the Master removed my attachment. God involved me in dis-
ease and suffering; the Master made me a yogi and freed me from
them. God involved me in meritorious acts and deeds; the Master
showed me my real self. God hid Himself from me; the Master gave
me a lamp and showed God to me. God involved me in bondage
and release; the Master removed all my doubts about them. I sacri-
fice myself to Charan Das; I will give up the Lord, but not theMas-
ter. (Sehjo Bai) Rishikesh, 1948
841
The Philosophy of The Masters
Blind masters and blind disciples, the one leads the other to hell.
842
BOOK 3
843
The Philosophy of The Masters
844
BOOK 3
When the master is blind. The disciple also stumbles around blind-
ly. (Sri Rag M1, 58-3)
Guru Amar Das Ji says that one who does not know the
inner path and whose inner eye has not been opened, can-
not see beyond this gross world. How then can he guide
others on this path?
When the master is ignorant and blind, how can the disciple find
the way? (Gujri M3, 491-11)
When a blind man leads, how can one know the way? His mind is
shallow, and he will not find the way. (Suhi M1, 767-1)
The truly blind are not those who have no eyes to see. Oh Nanak,
the truly blind are those who do not see the Lord. (Ramkali Var
M3, 945-15)
845
The Philosophy of The Masters
He tells lies and feeds on the dead, yet he presumes to guide others;
he is deceiving himself and deceives others. Oh Nanak, such are the
leaders of today. (Majh Var M1, 140-1)
Only a blind man will follow the path shown by a blind man. Oh
Nanak, a man with eyes will disdain his leadership. (Ramkali Var
M3, 954-15)
If the master is blind, his disciples do dark deeds; they act accord-
ing to their own wills, and always tell untruths. (Ramkali Var M3,
951-7)
846
BOOK 3
ciple with the Lord. This can only be done by one who is
fully competent. Anyone else causes harm and damage to
himself. He goes astray. This applies to all impostors.
Oh Farid, find the pool where you can get the treasure. What is the
use of searching in a shallow pool? You will only smear your hand
with mud. (Farid, Shalok, 1380-15)
He in whom the Formless One dwells, His advice takes one across.
(Gauri M5, 269-6)
He who has poison in him but speaks sweetly, goes to hell and is
sorely afflicted. (Gauri M3, 194-3)
847
The Philosophy of The Masters
es. The Lord knows every heart, and is not pleased with
external formalities. He who himself does not practice but
teaches others is born again and again.
His speech and action do not agree; he has no love but only
lip-sympathy: The Lord knows all, and does not judge by outward
appearances. One who does not practice what he preaches is born
again and again. (Gauri M5, 269-7)
Those who preach but do not practice, do not know the Shabd. (Asa
M5, 380-2)
He should first enlighten his own mind, and should then try to
persuade others. His mind should first repeat the Name of the Lord,
and then he may instruct others. (Asa M5, 381-12)
The spoon moves through the food, but it knows not the taste
thereof. Oh Nanak, seek out those, who are imbued with the Lord’s
essence. (Gujri Var M5, 521-5)
Those who know not their own mind, oh Nanak, how can they
848
BOOK 3
Those who have deceit in their hearts but talk loftily are
simply churning water; no butter or any other good thing
comes out of it. Deluded by Maya, such people are led
astray. What useful advice can they give?
They have deceit in their heart, yet they utter words of wisdom.
They tell lies and churn but water. (Kabir, Sorath 656-2)
Those who are full of poison and doubts, how can they guide oth-
ers? (Ramkali M3, 909-18)
849
The Philosophy of The Masters
Gurus say,
Do not delay in giving up a false master, for with him you will
wander and will not find the Shabd.
The Lord, the Saint, and the company of the Saints are
the three basic principles of spirituality. One cannot gain
salvation without a Saint and His company. If we are on
close terms with a holy man, the radiance of His holiness
and perfection will begin to shine in us and all our doubts
will be removed. True holiness can never remain hidden.
A Perfect Master’s sweet words and spiritual power will
inevitably affect us, and we will begin to understand the
Master as He really is.
Knock and it shall be opened. Ask and it shall be given unto you.
(Bible)
The Guru appears when the chela (disciple) is ready. In fact, the
850
BOOK 3
The Merciful Lord has commanded thus: Whatever the child asks
for, let it be provided.(Malhar M5, 1286-15)
851
The Philosophy of The Masters
Human life is the highest of all, and one can meet the
Lord only when he is in the human form. Man, however,
constantly wanders about outside. He does not enter the
temple of the body and as a consequence, he does not
know either himself or the Lord. The key of this temple
is with the Master. After getting it from Him, the devotee
ascends to the astral and causal regions and is united with
the Lord.
Cursed is he and his life is ill-spent, who has not obtained the
Guru Mantra; he is like a dog, a crow or a pig; like a donkey or a
snake is he. (Sahaskriti M5, 1356-19)
852
BOOK 3
Cursed is he and he has wasted his life, who did not serve the Mas-
ter, and attune his soul to the Lord’s Name. (Bhairon M3, 1131-2)
This mind is full of the sins of many ages. It is utterly black with
them. (Sorath Var M3, 651-1)
Without the Master dirt cannot be removed. Except the Lord there
is no other home. Be attuned to the Shabd alone; expect nothing
from others. (Sri Rag M1, 18-1)
Without the Guru all die weeping in agony; they do not get peace
at any time. (Dhanasri M3, 664-7)
853
The Philosophy of The Masters
The proud person is blind and acts blindly; he suffers in the world.
He suffers from attachment and Maya. He suffers from being with-
out a Master. (Suhi M3, 753-9)
Without the Master, people are blank and bewildered, and they suf-
fer greatly, lost in error; they are born again and again; they suffer
ever and know not the door of the Lord. (Bhairon M3, 1132-11)
854
BOOK 3
Oh Nanak, one should meditate on the Eternal Lord. But one does
not find the way without the Master. (Asa Var M1,470-18)
One may read the Smrities and the Shastras and Pura-
nas, and may reason, but he will not know the essence of
the Truth.
One cannot know the Reality without a Master; the Lord is the
True One, and true is His Path. (Maru M1, 1032-12)
Those who have not met the Master, remain in the power of death.
They are born again and again; death stings them with its poison.
(Sri Rag M4, 40-8)
Without the Master there is no devotion, and one does not love the
Name. (Shalok M3, 1417-11)
855
The Philosophy of The Masters
1170-5)
All the Scriptures and Vedas say that there can be no re-
lease without a Master. All are of one view in this respect.
The Shastras, Vedas and Smrities all proclaim the same truth; hold
fast to the conviction that there is no release without a Master.
(Gujri M5, 495-12)
You will not find the Door of the Lord, except with the aid of a
Master. (Dev Gandhari M5, 335-9)
The Master may be ever so near to you, but without good fortune
He is not found. There will be ignorance and doubt within you,
and a curtain between you and Him. (Sri Rag M1, 40-16)
856
BOOK 3
857
The Philosophy of The Masters
858
BOOK 4
859
The Philosophy of The Masters
BOOK 4
CHAPTER 1. LOVE
It is not easy to understand love because its true nature
and greatness cannot be described in words. It is a pure
and delicate feeling or emotion which can be experienced
only by one who is in love. It is beyond the capacity of the
tongue or the pen to describe it in any human language.
Actually, love is another name for God. And just as it is
not possible to reduce God’s greatness to mortal dimen-
sions, so also is it not possible to describe adequately in
any words known to man, the grandeur and sublime
appearance of love.
860
Oh! The intoxication of my love, be happy, well and strong; for you
are the only physician and cure for all my ailments.
861
The Philosophy of The Masters
862
The current of love from the one God is flowing through the entire
universe. What do you think when you look at the face of a man?
Look at him carefully. He is not a man, but a current of the Es-
sence of God (love), which permeates him.
Ye have heard that it hath been said, thou shalt love thy neighbor
and hate thine enemy. But I say unto you, love your enemies, bless
them that curse you, do good to them that hate you, and pray for
them which despitefully use you, and persecute you. (St. Matthew
5:43,44)
863
The Philosophy of The Masters
864
865
The Philosophy of The Masters
866
To this he replied:
I give this advice over and over again, because of all the qualities,
that of love it the greatest need of mankind. If you would love each
other and the current of love would fill your minds, you would
possess all other good qualities. Love, and all things shall be added
unto you.
Those in this world who have love for the Lord, possess real knowl-
edge, and if by chance they utter any harsh word, they do not hurt
anybody because they do not forget the spirit of love and therefore
love everybody. They are the chosen ones of God.
Oh God, if it pleases You, then only does one really and truly try to
love, and the love of Your devotees is constantly directed towards
You. In such a state of love they do not care for sleep. They are
not arrogant because their minds are fully concentrated in Your
remembrance.
867
The Philosophy of The Masters
868
869
The Philosophy of The Masters
Love is God
Prior to the creation of this world, God was a vast
ocean like All-Consciousness. He was all love, all bliss and
self-sufficient. God was everything in Himself and was in
a state of blissful quiescence. And His basic form was love.
It was not love for any other being, because none existed.
It was for Himself. It was part and parcel of Himself, and
He did not have to depend on anything else for this. Such
is the indescribable condition of love. But we may illus-
trate it to some extent by an example:
Suppose that you are in love with the Lord and have
completely merged yourself in Him. Then your own self
has been forgotten, your body and mind will be numb,
and everything will be forgotten except your love for Him.
You then lose yourself in the bliss of contemplating on His
love, so much so that there is no difference between I and
You, and you become bliss incarnate.
870
Islam and unbelief are of recent origin, but love and God existed
even before the creation of this world. Therefore, if any person
becomes a victim of love, you should not call him an unbeliever.
871
The Philosophy of The Masters
872
Condition of a Lover
Love is a music whose beauty does not diminish. It is a
pain which is full of sweetness. It is a feeling which, once
experienced, can never be forgotten. If you wish to know
about love, you should ask a worshipper of love, or you
may ask a nightingale that has fallen in love with a rose.
Or you may ask a moth that has sacrificed its life, without
hesitation, for the flame. Therefore, do not ask about love
from any other person except a lover himself, because he
alone can tell you anything about it.
873
The Philosophy of The Masters
874
Everyone talks about love, but no one knows anything about it.
One who is absorbed in it day and night alone knows love. There
was one who loved, but where has his love gone? He laughs and
cries. Many people have seen him in this ever-changing condition.
This is not Prem (truelove).
Those who have fallen in love with God are constantly absorbed in
love and are happy with the Grace of God and Satguru.
875
The Philosophy of The Masters
876
877
The Philosophy of The Masters
878
Even when the entire universe is full of thorns the heart of a lover
will ever blossom into the beautiful flowers of remembrance of his
Beloved. Never think him to be alone, because the Beloved is always
concealed in his bosom. (Persian)
879
The Philosophy of The Masters
He further states:
880
ingly she licks her calf. All animals and birds love each
other.
881
The Philosophy of The Masters
882
883
The Philosophy of The Masters
884
885
The Philosophy of The Masters
A man may love his wife only for the fulfilment of his
sensual desires. As soon as his desires are fulfilled or the
woman becomes unfit for that purpose, his love for the
woman ends and he would like to enter into a new rela-
tionship with someone else. This would mean that his love
was aroused by low desires and was not for the wife at all.
886
We love the work done by people, but not the people themselves.
A man of the world has many friends, but the friendships are all
instigated by desire for material gains.
887
The Philosophy of The Masters
888
If you were to ask what is true love for God, and what
is the way by which one can be attracted towards Him, it
would be difficult to give the answer in mortal language.
The flow of tears from the eyes does not reveal the depth
of love. The lover’s feeling of restlessness is no indication
of the intensity of his love. But if one were to follow the
path of love for the Lord, the soul would then perceive a
spark of that flame of this love. But the influence that this
love exerts in man cannot be described by intellect.
All Saints love God for His sake only. Their love is very
different from the love of ordinary people. When condi-
tions are favorable and one is placed in comforts of life,
then it is easy to love God. But the Saints do not waver in
889
The Philosophy of The Masters
their love for Him even when they are deprived of com-
fortable circumstances. They sacrifice their body, mind,
wealth and even their lives for the sake of love for the
Lord.
Such love is a guiding star for the world and its igno-
rant people. It cannot be valued in terms of money, but
one may nevertheless be able to perceive its greatness and
superiority over the ordinary type.
Love is not love, that alters when it alteration finds, or bend with
the remover to remove. It is an ever fixed mark that looks on tem-
pests and is never shaken. It is the star to every wandering bark,
whose worth’s unknown, although his height be taken. (William
Shakespeare)
Oh Master, take me into the circle of your lovers, for this madness
of love for you is far better than the cleverness of the outside world.
890
Again, he says:
If you are poor but have directed the currents of your mind into the
intoxication of true love, you will find it to be so powerful an elixir
that it makes even poor people as rich as King Karoon. This is the
best prescription for making a king, even of a beggar.
The wine shop where this intoxication of love can be obtained may
be approached only by those who have but one motive in their
minds; whose hearts, minds and even tongues are completely dyed
in the hue of their Beloved. It is not possible for selfish persons or
worldly people to enter the lane leading to the reservoir of the wine
of love for the Lord.
891
The Philosophy of The Masters
Even two thousand jugs of this wine cannot equal one drop of the
wine of love for my Master.
Shamas-i-Tabrez says:
He further says:
892
893
The Philosophy of The Masters
burn in the fire of his love for Him, because by such an im-
molation one does not die but attains everlasting life. The
lovers that forget themselves completely in love for their
Master drink from the fountain of the Elixir of Life and
attain eternal bliss.
I was not well, and how is it that you did not come to inquire about
my health?
Moses replied,
Oh God, you are the king of this world and of the regions above.
How can you fall ill?
Moses, a certain very dear devotee of mine was not well and you
did not go to him to inquire about his health. If you had visited him
at that time, you would have automatically visited me.
894
that person is fortunate who has his mind fixed in the Lotus Feet of
God. (Adi Granth.)
In the mirror of the heart, there is the image of the Beloved. By sim-
ply bowing the head one can see it.
895
The Philosophy of The Masters
When you have accepted the personality of your Master, then God
and His manifestation on earth are also automatically accepted.
If you look at your Master as a different entity from God, you
will lose the reality of God also. If you are searching for the reali-
ty of God, look at the face of your Master, and by looking at God
through the luster of the Master’s forehead, you will fall in love
with Him.
896
With the increase of love for the Master, love for the
Lord automatically increases, and one is always inclined
to remember Him intensely. By repetition of His Divine
Names one becomes calm, and without this one is restless.
897
The Philosophy of The Masters
The fire of your love has consumed me in a moment, and this love
has made me announce to the world: ‘Whoever is consumed by
the fire of love is the only one who can comprehend it. No one else
898
knows it.
When one who has real love for the Master is in the
Master’s presence his condition is unique, and due to the
burning of the fire of love caused by the Master’s Darshan
(sight of the Master) he appears to be an entirely different
person.
Thus the two souls – the soul of the Master and that
of the disciple – unite. Both become one. The soul of the
disciple enters into the soul of overflowing love of the Sat-
guru, and merges completely into the form of his Master,
thereby attaining the state of the consummation of love
or complete union in Him. The disciple is dyed in the hue
of the Master’s love and imbibes all His qualities. As the
Master’s qualities are far superior to anything imaginable,
the disciple gains tremendous benefit.
899
The Philosophy of The Masters
900
Even harsh words coming from the beautiful red lips of the Master
are full of love.
901
The Philosophy of The Masters
I want to love someone and I also want someone to love me, so that
I may be useful to him and he may be of help to me.
902
The highest and the greatest boon that anyone can have
is the love for God; but only those on whom God bestows
His Grace can be the recipient of this sublime gift. In
order to create love for God in one’s heart it is necessary
to create love for the Master. If we love God, He loves us.
Maulana Rumi says:
If love for the Master is in your heart, then rest assured that God
also loves you, because the Master is the reflection of God on earth.
You cannot fathom the Grace of God. His glance of love is on you
at all times, like that of a lover for the beloved.
903
The Philosophy of The Masters
He then prays:
Oh my God, bestow upon me love for you and the love of those be-
ings of yours who love you. Instill in me a longing that will bring
me nearer to your love; and create in me a desire for love for you
as intense as that which a person dying of thirst has for a drink of
cold water – in truth, even more intense than that.
904
It is a story which will never end, and a problem for which there is
no solution.
It is the permanent union. Both, the lover and the beloved are im-
perishable. It is an indescribable state of their hearts.
905
The Philosophy of The Masters
To love is the real aim of man and the most needed ingredient of his
life. The arrows of love are silent. God does not wish for anything
but love for His creation.
Love is such a potent elixir that even one drop of it will awaken the
dormant energies in man.
Those who are devoid of love are also devoid of God, for God is love.
Love is stable, imperishable and infinite. In the end all one’s ties
and connections with the world are broken, but it is impossible for
the relationship of love to be destroyed. It is stronger than chains of
steel and unbreakable even by death. Because it is a part of the soul,
906
even when the two bodies perish, its impression remains in the two
hearts.
What is love? Two souls with but one thought, two hearts with but
one tongue.
907
The Philosophy of The Masters
908
909
The Philosophy of The Masters
ers and leaders who have only their own personal gain in
view. Their lectures do not deal with the real love, which
is for God and His entire creation – whether Hindu, Mus-
lim or Christian, and of any caste, creed or nationality.
Give your heart to the Being who is eternal. Why attach yourself to
one who is subject to death and decay?
910
from all worldly dross, and love for them will not entan-
gle us in the ties of this world. And love for the Master
is necessary, because His love reminds us of God. Such a
state has been described by the Saints as merging oneself
into the Satguru. As the Satguru Himself is merged in the
Lord, one who merges himself into the Satguru automati-
cally achieves the next step, which is to merge oneself into
the Lord. Thus one attains God-Realization.
Shamas-i-Tabrez says:
How long will you keep the dead beloved in your embrace? Why
not take hold of the soul, for it will never die!
911
The Philosophy of The Masters
What is the use of giving your love to a person who does not re-
spond? The fault lies in the fact that there is not enough intensity
of longing, although the healer of this pain of longing is always
there.
912
ple.
If you have physical love which is not subject to any selfish or ulte-
rior motive, then such a love is welcome, because it is the means of
creating in you, love for God.
913
The Philosophy of The Masters
Hafiz says:
Again:
914
Worldly people have seen the world and have enjoyed its fruits and
its orchards. They have also read and recited books and Scriptures,
but all this is without gain.
Wali calls his Beloved incessantly but the Beloved demands the
surrender of the heart, without which He cannot be won. Thus
Wali’s crying, ‘Oh my Beloved!’ throughout the night is fruitless.
(Wali Ram)
The soul that does not contain love for God would be better off if it
did not exist at all, for if such a soul is dwelling within a human
form, it is receiving no benefit therefrom and is living a life of
shame.
A person who has not been dyed in the hue of love has no more
value in the eyes of God than a piece of wood or stone.
The life that is passed without love is without any benefit, for love
is an elixir for the heart.
Love is attained only through great good fortune. Without it, life is
fruitless. Only a very few extremely fortunate persons are blessed
with the gift of love. The part of life that is wasted without love
for God should not be counted, for it is all useless. If life is passed
915
The Philosophy of The Masters
A person in whose heart there is no love, and who does not have the
Name of God on his tongue, is no better than a beast; and he dies
without having received any of the benefits of his human birth.
Devotion without love is all sham. Ignorant people lose all the
benefits of the valuable human form with which they have been
endowed by simply filling their stomachs like beasts. The body
in which love does not exist should be considered a crematorium.
Such a one is breathing without life, like the bellows of a black-
smith.
Except for the Divine Love, all other types are undesir-
able. So long as we do not sacrifice that to which we are
most attached, at the altar of God’s love, we cannot obtain
Salvation. Our soul is the hidden treasure of love, and it is
most essential that we turn our attention from the world
and its objects and direct it towards Him.
916
917
The Philosophy of The Masters
nies, they are nothing but empty formalities and are un-
able to attach us to the love of God. We may succeed to a
certain extent in creating love within ourselves for human
beings, but such a love will naturally not be lasting. Real
and lasting love can be achieved, however, if we sit at the
Lotus Feet of a highly evolved soul (a Saint or Master).
918
919
The Philosophy of The Masters
The bride (soul) has bedecked herself with ornaments, viz., the
necklace of virtuous qualities, the bindi (dot on the forehead) of
love, and the jewels of spiritual knowledge. (Adi Granth)
920
921
The Philosophy of The Masters
I am telling the truth to you all and you should listen to me with
922
He further says:
If the road is lengthy, you should fly on the wings of love. When
you unfold the wings of love, you need not ascend by means of the
steps.
He further states:
You should ride on the steed of love and go forward without fear,
923
The Philosophy of The Masters
because that steed is very swift. The path may have ups and downs,
but it will take you to your Goal in no time at all.
You must go on burning in sorrow and pain and you must not re-
sort to any treatment for this condition, for there is no remedy for
this pain. It is a burning longing for communion with the Beloved,
and for this there is no remedy.
924
925
The Philosophy of The Masters
926
One who has been wounded by the sharp sword of surrender and
sacrifice receives every minute fresh life from the secret power of
God.
927
The Philosophy of The Masters
current of love takes one beyond good and evil, belief and
unbelief, to a state so sublime that it cannot be described.
One who is intoxicated in this unique state of bliss – in
which any thought of separation or communion is lost –
becomes an embodiment of love.
Real love will not permit one to follow one’s own bent
of mind. Real love is another name for implicitly following
the desires of the Beloved and desiring only to please Him
by remaining in His Will. In such a state one does not con-
sider his own comforts or discomforts, but effaces his own
self for the comfort and convenience of the Beloved. He
feels a rare and special bliss or happiness, so great even in
discomforts that the people of the world cannot begin to
imagine them.
This does not mean that it is the lover only who suffers.
The Beloved suffers much more for the sake of the lover.
The moth burns only once and is free from all pain, but
the flame burns all the time.
Real love turns poison into nectar, fire into ice, snakes
into garlands of flowers, pain into pleasure, and blame
into praise. To a lover, to be flayed alive is no more than a
child’s play, for to him, it is simply like removing a gar-
ment. It is nothing for him to go to the scaffold smiling
and to sacrifice his life. These are all considered blessings
in the arena of love. How can anybody describe or under-
stand this? Kabir says:
928
I gave my body, I gave my life, and also gave my beliefs. The whole
world is entangled in these things, but all these entanglements
have been removed from me. What greater blessing could anyone
wish for?
Mind, body and wealth are placed before my Master, and my very
life is sold to Him for the sake of His love. (Adi Granth)
One should happily lose his life (give up the ego) in this
path and should not expect anything in return. Khusro
says:
Kabir says:
Love does not grow on trees. Love is not sold in the market. On
this path the poor and the rich are on the same level. Whosoever
surrenders himself, gains thereby.
929
The Philosophy of The Masters
One cannot reach the Court of the Lord so long as he does not lose
himself. One can start with the ABC in the school of love only after
he has removed his ‘self’. Only that person can understand the
beginning of treading towards this path who has been wounded by
the arrows of love. Those who intend to travel on the path of love
should heed my message, viz. that they can tread it only if they
have completely lost their self.
930
Kabir says:
The cup of love can be enjoyed only by those who are prepared to
sacrifice their head (ego). It is not the work of a greedy person who
is not capable of sacrificing himself. His talk of love is only super-
ficial.
Love is not an easy thing. Only he can enter the abode of love, who
is prepared to leave his head on the ground. Not only should he
place his head on the ground but he should also step on it. If one
can do this, he is ready to tread the path of love; for then alone will
he be able to taste the elixir of love.
Only those who are able to cut off their head (banish their ego) and
931
The Philosophy of The Masters
If you are fond of playing the game of love, come to my lane with
your head on the palm of your hand. You should travel on this path
only if you are prepared to surrender yourself and claim nothing.
932
this path with the support of God and the Master and by
surrendering themselves at all times into the lap of the
Beloved. Such fortunate devotees are guided at every step
and cannot fall.
Sarmad says:
God does not bestow the pangs of love on those who are lost in
worldly greed. How can a bee realize the burning sensation of a
moth which loses its life the moment it sees a light? It takes a long
time to meet the Beloved, for the treasure of love cannot be given to
everybody.
933
The Philosophy of The Masters
He further states:
Do not try to search for the pearl of love in schools. If you desire
to find it, you should go beyond them. You should hide your heart
in the locks of your Beloved’s hair, and become totally oblivious of
the world. In other words, you should remain in a state of ecstasy
in the contemplation of your Beloved, for the arguments of your
intellect will be harmful in the path of love.
Again, he says:
934
You are me, I am you. You are body, I am the life. Let nobody say
hereafter that I and you are different.
935
The Philosophy of The Masters
If I am the body, you are the life. If I am the life, you are the body.
You have surrendered your heart to me. I have surrendered my
heart to you. Two bodies now have one life and one emotion. This
is the ideal of love. How can a third person realize it!
I have been crying, ‘Ranja, Ranja’ and I have become Ranja. Please
do not call me Heer anymore, because I am now Ranja.
Dadu says:
Real love is that in which a lover transforms himself into the Be-
loved, and on such lovers even God showers His Grace.
936
With love, even bitter things become sweet, brass is turned into
gold, and everything that is soiled becomes clean. With the pain
of love in one’s heart, love itself becomes the remedy for it. Thorns
then give the same pleasure and fragrance as would beautiful
flowers. Under the influence of love even the peevish temperament,
which is as sour as vinegar, turns into a sweet intoxicant as that
of wine. People become as smooth as oil, as soft as wax, even if they
were as hard as iron.
937
The Philosophy of The Masters
938
The attraction of God’s love is more intense than any other attrac-
tion. It is the attraction of the devotee for the Beloved, and this is
also the key that enables one to unlock the secrets of God.
939
The Philosophy of The Masters
940
While living in this world one may give all his pos-
sessions to his relatives, friends, wife and children, but
should not give his heart to anybody. The heart is the
property of God, and one should not be false to this sacred
trust. One should keep his heart for the True Beloved, and
may give away everything else that he has.
941
The Philosophy of The Masters
Knowledge says that the world is scattered in all the six directions
– north, south, east, west, above and below – and that there is no
path leading beyond this. Love says, ‘There is a path and I have
been on it many times’. A lover may be full of troubles, but in his
mind there is always a surging wave of joy for the Beloved.
The intellectuals of the world spend their lives in groping the dark,
which is full of worldly worries.
The human intellect says that there is nothing beyond this body or
physical life. It is followed by death and nothing else. The path of
love is full of the thorns of troubles, and one should not tread that
path under any circumstances.
But love says, ‘Thorns there may be, but there are also life-giving
flowers on that path. In love, one goes beyond this body, because
then only can one find the life eternal. Therefore, do not be afraid of
the thorns of this apparent death.
942
the soul and life, and the path of spirituality is hidden. You cannot
unravel the way to this path with your intellect. When you disen-
gage your heart and your life from the grasp of the intellect, then
only will this path become easy for you.
943
The Philosophy of The Masters
out this ecstasy of madness. But the few who are in this
state of rapture are happy in this world. If you can find
the wings of the ecstasy of madness you will ascend into
the heavens above, as did Christ. This ecstasy of love
opens up for us hundreds of gates of the secrets of spiritu-
ality.
Swami Ji says:
944
intellect.
True lovers say that you may be as learned as Socrates, but we will
have nothing to do with you. Your path is different, and you must
go your own way. Our path is the Name of God and we cannot
join hands with you. (Shamas-i-Tabrez)
Masters came into this world and turned the souls of their devotees
from crows into swans. They have the power of attracting lovers to-
wards themselves, and for such lovers the Negative Power becomes
helpless. The Masters have given us an Abode which is indescrib-
able. I am unable to praise its greatness.
Oh, Negative Power, be gone! You should spread your net some-
where else, because my home is now much higher.
945
The Philosophy of The Masters
A Master is like the huma bird, and on whomever his shadow falls,
even the lowliest of the low becomes a spiritual king. (Shamas-i-
Tabrez)
Man receives life energy by plunging into love. A heart which does
not possess life and energy cannot reach the gates of love. Who is
alive? Only those who have been born into love. If the current of
love is blown into dead hearts, even they will receive life forever,
and such a heart never dies.
946
947
The Philosophy of The Masters
one object only. The former asks you to see the world and
fill your mind with the different kinds of knowledge that
exist in the world; but the latter says that the Beloved is
the fountain of all knowledge, and that you should dance
attendance in the lane of love and concentrate on Him
within yourself. The former persuades you to associate
with your friends and companions; but the latter warns
you to remain away from friends who would lead you
astray from your Beloved.
948
949
The Philosophy of The Masters
The life of those who sell the Name of God by writing it on paper,
950
is unworthy. If the crops are withered, the storehouse for them will
be of no use.
Except for this, all other paths lead one towards the
Negative Power.
Detestable is the life of those who sell the Lord’s Name for a live-
lihood. If one’s crops are destroyed, of what use is the storehouse
for them? No one can receive honor in the Court of the Lord unless
he works for the Truth with Devotion (without any thought of
reward).
951
The Philosophy of The Masters
952
953
The Philosophy of The Masters
Shamas-i-Tabrez says:
Dadu says:
The love for my Beloved has been so ingrained in my body that ev-
ery cell cries out, ‘Oh my Love, oh my Love! Except for You there
is no other’.
954
955
The Philosophy of The Masters
956
sess love for God in their hearts do not have even a parti-
cle of detachment. As the mind becomes free from desires,
to that extent is it filled with love. One who is steeped in
attachment for the world cannot be a lover. You should
bow before God by saying good-bye to worldly desires;
otherwise the prayer is not genuine.
Detachment and true love are one and the same thing.
So long as the mind does not have an aversion to worldly
desires it cannot attract love. No doubt it has been not-
ed that sometimes devotees, in the beginning, in spite of
being detached, do ask God for material necessities. There
is no harm in this, provided one is treading the spiritual
path with the proper attitude and not for the fulfilment of
any desire connected with the senses.
I need only the bare necessities of life; that is, wheat flour, a pinch
of salt, a little pulse – as much as will keep me alive. Then I also
need a bed, a pillow, a mattress and a blanket to protect me against
the wind and cold. I do not want anything else except the privilege
of being devoted to Thee with all humility. I have no other desires
except Thy Name. (Kabir)
957
The Philosophy of The Masters
means that a devotee of this kind will not pay any atten-
tion to any material thing.
958
959
The Philosophy of The Masters
the Lord.
A Lover
The status of an ordinary worshipper is better than that
of person attached to the world. The former has meditat-
960
ed, has done good works, and has abstained from evil in
order to find a place in heaven and to save himself from
the fire of hell. But better than a worshipper is a hermit
who tries to avoid all evil actions and desires only com-
munion with God. Such a one has sacrificed the world in
his desire for heaven, and is engaged in the worship of
God. And better than hermits is the status of lovers, who
have ascended the steps towards the love of God and have
forgotten this world and the next in their love for Him.
They have no fear of hell and no desire for heaven. They
want to travel only on the path on which the Beloved
takes them.
Lovers of God are not afraid of the fires of hell. Nor do they feel
tempted towards heaven. They are the lovers of their Beloved. What
should they do with the beauties of heaven?
Only he who forgets this world and the next is able to taste the
wine of union with God.
961
The Philosophy of The Masters
and others are filled with desire for getting the pleasures
of the world beyond. A lover is above both of them. He
desires neither this nor that.
This world is not attractive to those who have the aim of achiev-
ing the world beyond; the world beyond is not attractive to those
engrossed in worldly pleasures; and both, this world and the next,
are not attractive to the lovers of God.
962
This austerity and ritual, whose covering I placed over me, have
963
The Philosophy of The Masters
now been pawned for a cup of the wine of my God’s love. Detach-
ment and sacrifice are useless. I have drowned them in the pure
wine of the love of my God.
People of the world are like eunuchs; people who desire the world
beyond are like women; but those who want only the Lord are real
men.
The giving away of one’s heart means that the lover should go
straight to the Beloved and should not conceal himself in any
corner.
964
I have given my true love to you by breaking away from all others.
My love has now been fixed in your Lotus Feet because this is the
true, complete and pure aim. (Adi Granth)
When a person has imbibed true love for his Beloved Master, his
mind and body both become cheerful by meeting Him, for a Mas-
ter who is a manifestation of God has a strong and true attraction
for the heart. By having a glimpse of the light of His beauty, one
forgets his own self. Such a lover is fully absorbed in that bliss.
The eyes of a lover are always drowned in love, and they see only
God and God’s Name. The eyes that see anything else except God
should be removed. (Adi Granth)
965
The Philosophy of The Masters
Yes, my Master! Let the passing round of the cup filled with the
wine of God’s love continue. In the beginning this love appeared
to be easy, but it has now become very difficult. Oh my Master!
Please be kind and show me the path by which the real Light of my
Beloved can be seen in God’s Truth, for there is no remedy for the
pain of love except meeting the Beloved and drinking that wine.
966
967
The Philosophy of The Masters
How can they live if they have true love within them and are
separated from the Beloved? We have been separated from Him
for many ages. Oh Beloved, please make it possible for us to meet
Thee! No one can live without his Beloved once he has been pierced
by love for Him. Happiness fills every cell of the body whenever a
lover gets even a glimpse of His Light.
A current of deep depression fills the mind of the lover who longs
for his Beloved. The Beloved is far off. She sends messages through
persons going towards His dwelling and longs to obtain news of
her Beloved, and her eyes are full of tears in separation from the
Beloved.
968
Love is the form of God, just as God is the form of love. Both of
them live as one, like the sun and the sunshine.
969
The Philosophy of The Masters
Saints do not want salvation. They have no desire for the four trea-
sures of the world, because their desire is neither for the treasures
of the world nor for salvation. They spurn supernatural powers,
and they run away from the seat of heaven. They do not go on
pilgrimage; they do not fast; they have no desires in their mind.
Even good actions have no attraction for them. They do not want
heaven, nor are they interested in coming into and going from this
world. They consider even the seven heavens no better than a piece
of straw. The devotees of God have such a desire, O Paltu! That
they do not want salvation nor do they desire the four treasures of
the world.
970
I am now a slave of my love, and free from the worries of both the
worlds.
Now that you have become a slave of love, you should abandon
your ideas of the fame and the superiority of your family, because
these have no merit on this path.
For a lover, the feet of the Beloved (Master) are the feet of God. He
considers the gardens of heaven, the beautiful trees there, and the
palaces with beautiful women in heaven as being no better than a
particle of the dust of His lane.
971
The Philosophy of The Masters
ing can deter him from going to his Beloved, because his
world exists only for the Beloved. Hafiz Sahib says.
972
Swami Ji says:
Your abode is there, my dear. But, alas, you are tied down by the
strings of this world.
In its true abode the soul enjoys at all times the bliss of
union. Love transforms it from the material and physical
attachments to the finer, spiritual regions, and the drop
of the soul is merged in the ocean of the Lord. In such a
state a lover is not an ordinary person. He is the master of
supernatural powers. Love, in reality, is such an alchemy
that it turns even common persons into spiritual emper-
ors.
The lovers have such great power that they can even take a leap to
the highest region by simply exerting their own internal force.
973
The Philosophy of The Masters
974
A lover has become mad after his Beloved, and there is joy in that
intoxication. He has broken the cup of his body and has no feeling
about it. What effect can anybody’s clever and intellectual talk
have on him? He has passed beyond the gardens of intellect.
975
The Philosophy of The Masters
I see the caravan of camels as well as their drivers happy from head
to foot in the intoxication of love. The rich are intoxicated, the
priests are intoxicated, my friends are intoxicated, and even my
enemies are intoxicated. I see them all in a state of unique bliss. Oh
heaven, how long will you continue moving! Look at the movement
of the elements: Earth is intoxicated; water is intoxicated; wind is
intoxicated; and even fire is intoxicated. This is the state which I
see outside. But please do not ask me about the state of my inner
being. My senses, my intellect and even my soul are intoxicated,
and they have achieved a permanent bliss of intoxication. The roots
of these tree-like bodies are drinking the secret wine of love. Have
patience, because even you will one day wake up into this state of
intoxication. In my mind there is a festival of bliss. You should try
to feel the effect of the wine of Divine Love, so that even the walls
and the doors are all intoxicated.
He further says:
Oh you men with superficial eyes! If you are not familiar with our
nature, please go away! Try to understand the true nature of our
intoxication. This Divine Ecstasy has now given meall its quali-
ties.
Even death cannot mar the happiness of those who have been
pierced by the pangs of love, because contemplation on the face of
the Beloved has become a shield for them. How can the arrows of
this world pierce them?
976
If the precious jewels and treasures of all the seven worlds and the
seven oceans were taken and placed before a lover, and someone
were to ask him whether he would prefer this wealth or the Beloved,
977
The Philosophy of The Masters
the lover would not even consider the treasures. He asks from God
for only the nectar of His Name.
Hafiz says:
The beggars in the vicinity of the Beloved do not even have any
desire for heaven, because the victims of love are actually free from
both the worlds.
God is the Elixir of our life and you should love Him. As your love
for Him increases, your soul will blossom on the water of love like
a lotus.
He further states:
Love for the Lord should be like that of the lotus for water.
978
Oh my mind! Give your love to the Lord just as fish loves the wa-
ter. If the water is plentiful it is happy and its mind is at peace, but
without water it cannot live for a single moment. Oh my mind!
Have love for the Lord as the rain bird has love for the drops or
rain. It will not drink even a drop from the tanks and streams filled
with water before it.
Oh my mind! Love your Lord as the water loves the milk. It pro-
tects the milk when put on a fire and does not permit it to be burnt.
Oh my mind! Have love for the Lord like that of a dawn bird for
the sun. It does not sleep the whole night, because it longs for the
sun to rise to enable it to meet its mate. (AdiGranth)
Just as a rain bird is thirsty only for the drops of rain, and a fish
longs for water, oh Nanak! My thirst will also be quenched by the
Elixir of God’s Name. (Adi Granth)
He further says:
979
The Philosophy of The Masters
Just as the kunj (a bird that flies far and high) keeps its mind
always fixed on its little nestlings, even during its distant flights
above the earth, similarly you should keep your mind always in the
remembrance of God.
980
When I looked in, I found within me that which has been sought
for ages by all mankind, from one corner of the world to the other.
We have been searching for it for many ages here and there, but we
have found it only in our heart. Therefore, you should not search
for your lost Beloved outside. You will find Him only in the recess
of your heart.
981
The Philosophy of The Masters
982
983
The Philosophy of The Masters
What is Love? You should ask a Master. How is the heart given
away? You should ask one who has lost his heart.
Whatever people may say about it, their words are not
the path of love. The roots of love are in the Infinite, and
its green leaves are spreading beyond limits. The tree of
love is not supported either by the earth or the sky. It is
described to a certain extent in the Scriptures. The people
of learning are unable to give a faithful description of it
because it is indescribable. Only a rare person (a true Mas-
ter) can impart the knowledge of love correctly to a true
and real seeker. The worldly people are all ignorant of it.
Hafiz says:
If you wish to join my class, throw away all of your books. The
knowledge of love is not found in them.
984
I met my friend and asked her the signs of her Lord. But she does
not know how to speak, because she is filled with the intoxication of
the bliss of love. (Adi Granth)
985
The Philosophy of The Masters
If you are unable to detect a lover, you should at least see the spark
of love in him. A tiny spark of that special current enabled Mansur
to ascent the scaffold with a smile and sacrifice his life.
986
987
The Philosophy of The Masters
Religious customs are our nurse; rituals and ceremonies are our
mother; but if we wish to achieve something really worthwhile, that
can be done only by spiritual practice (inner method). Then alone
do we realize the real Truth.
988
dirt and unclean ideas rising in one’s mind. Then the soul
shines forth in its inherent brightness. In other words, the
path which may have taken hundreds of years to attain
by other methods is covered in the twinkling of an eye by
means of love.
989
The Philosophy of The Masters
The love and attachment by which one merges into the Truth is not
possible without Naam.
990
Only those who have the Grace of the Lord on them are attracted to
spiritual practice. But love for the Lord is produced in them by the
company of Saints and by listening to their Satsang. It is only by
the teachings of Saints that love for a perfect Master is produced
in us and our love is fixed at His Lotus Feet. Without a Master,
love cannot be produced and the dirt of egotism is not destroyed.
He puts us on the path of Shabd. When we listen to it we ‘know
ourselves’ and attain Sohang (I am That).
It was through the pure Grace of the Perfect Master that my love
was fixed at His Lotus Feet. (Adi Granth)
991
The Philosophy of The Masters
Shamas-i-Tabriz says:
Shamas-i-Tabrez says:
992
the world’s many faiths are bereft of this treasure in their heart.
When we fill our heart with the purity and noble qual-
ities of someone and think about him day and night. This
is the third stage.
993
The Philosophy of The Masters
He replied:
994
995
The Philosophy of The Masters
Clean the temple of your heart of all rubbish so that is may be a fit
abode for your Beloved.
Our love for the Beloved, that is, the Master or God,
should be reverential and full of humility. In love we
forget ourselves. A father loves his child, and if the child
996
pulls the father’s beard, he does not punish the child but
livingly and quietly removes the child’s hands from the
beard. A lover also realizes that a servant is a servant,
a Master is a Master, a child is a child, and a father is a
father.
997
The Philosophy of The Masters
998
Regarding those who possess the wealth of love, you should un-
derstand that He Himself has granted this favor to them out of
His Grace. This treasure can be obtained only through a Master.
It is exceedingly difficult to serve Him, but that is also the means
of achieving all joy. This love is bestowed only on such persons on
whom God Himself bestows it with His Grace. The company of
Saints is also achieved by previous karmas and good fortune.
999
The Philosophy of The Masters
He further states:
1000
love destroys all our selfish desires and makes the soul
worthy of flying to the spiritual regions above. It is true
that a person who has his body and his bodily energies
under control also has control over higher regions.
1001
The Philosophy of The Masters
Then, how can one meet God? Only he will meet Him
who has sacrificed himself for Him, who is constantly and
selflessly engaged in Naam - whether sitting, sleeping,
awake, walking, etc. Such a man is of God, and God is his.
1002
Where there is greed there is no love, and if greed is there, that love
is false.
1003
The Philosophy of The Masters
Oh Kabir! Only those will be able to drink from the still well of
love who will be prepared to sacrifice their heads. No one else will
be eligible to drink. Oh Kabir! The cup of love is full of flavor, but
to drink it is very difficult because the one who distributes this
wine demands the sacrifice of your head.
1004
If the path of love is beset with oceans, mountains, forests and end-
less deserts – all these appear to be equal to only one step forward
on account of love.
The home of the Beloved is far off. The road which leads to it is
filled with mire on account of rain, but the lover has only the
thought of the Beloved in his heart. When he walks on such a road
his clothes become wet and he even slips at every step on account
of the mud. But he does not care and goes forward somehow. He
does not want to break the continuity of his love. Then he cries out,
‘Oh God! This rain should be a torrential rain and this blanket of
mine should be drenched.’ With these words he goes on to meet his
Beloved so that his love may not wane.
1005
The Philosophy of The Masters
Those who practice Pranayam crush their enemies into small bits
like a clod of earth when struck against a stone.
1006
If you are a lover of the Divine Beauty, you should rise above
criticism. One who is fully dyed in the color of love is unconcerned
about all public gossip and opinions.
Hafiz says:
1007
The Philosophy of The Masters
Kabir says:
1008
1009
The Philosophy of The Masters
1010
1011
The Philosophy of The Masters
You are a particle of the infinite, and if you think of the infinite for
some time you will become infinite.
The Father and son are dyed in the same hue. (Bhairo M5, 1161-
15)
1012
1013
The Philosophy of The Masters
Guru Arjan Sahib also says that when his kind Friend
pervades everything and is everywhere present, how can
His servant be in need of anything?
1014
One who, with the flame burning brightly, meditates in his mind
on the One without thinking of another; one who is filled and
adorned with complete love and affection and does not believe in
fasting or the grave or the tomb; one who recognizes only One
and no other and does not indulge in pilgrimages, charity, kind
acts, austerities and self-discipline - when the candle burns clearly
inside him, then he is Khalsa or the pure one.
All is from the Lord, who is the chief giver and the dispeller of fear.
Remember Him and make supplication to Him.
Praise the One and repeat His Name; remember the One, and
keep the One in mind. Sing never-ending praises of the One, with
body and mind meditate on the Lord, He is One and One alone.
The only Lord pervades everywhere, the One has become many;
by praying to the One sin departs; the One Lord pervades the
body and the mind; by the Master’s Grace Nanak knows that One.
(Gauri M5, 289-5)
If you have to perform any action, pray to the Lord. He will make it
1015
The Philosophy of The Masters
If you wish for success in any action, pray to the Lord. He accom-
plishes your task for you. The Master is the true witness. He is the
dispeller of fear and is kind. He protects his servant. (War Sri Rag
M5, 91-5)
I pray to You, for the body and mind are Yours. Oh Nanak! It is
all His greatness. Otherwise, nobody would know my name. (Asa
M5, 383-11)
To whomsoever you may pray in this world, his hands are full of
his own troubles. He who prays to the Transcendent One crosses
the ocean of the world. (Gujri M5, 497)
1016
complete success.
Go away. I leave you and all others except Allah to whom you
pray. I cry to my Lord. I am confident that I will not be left with-
out help when I cry to Him.
He again said,
Oh followers of the book, turn your faces towards one who is your
friend and mine. We should not pray to anyone except the Lord
‘Allah Talah’, and should regard none other as His equal. (Alamar
Ayat 7-8)
1017
The Philosophy of The Masters
The Lord speaks through him; the Lord resides in the heart of a
Holy Man. (M 5 263-4)
His words are the words of the Lord, although they come from the
throat of Abdullah. (Servant of God)
He can give all the four boons, that is, dharam (righ-
teousness), wealth, happiness and salvation. He has pow-
1018
er to give all.
He who wants the four cardinal boons, he should serve the Holy
Men. He who wants to cast his woes away, he should sing the
Name of the Lord in his heart. He who wants glory for himself, he
should live with Holy Men and give up his ego. He who is afraid
of death and rebirth, he should take shelter with the Saints. (Gauri
M5, 266-4)
The Perfect Master heals the heart, the healing is done in the heart.
Who else is there who would listen to the prayers of the helpless
and afflicted and remove his troubles?
1019
The Philosophy of The Masters
1020
The Lord is with you and within you and not far away
from you. The Lord is inside you. He is none other than
the spirit of your soul. Pray to Him and praise Him inside,
and ask for His help.
1021
The Philosophy of The Masters
All too often we pray with our lips and act otherwise.
Such a prayer is not granted. When a man makes a sin-
cere effort for something from his heart, that prayer issues
from the very pores of his cells, even though he may not
utter a syllable. Whenever necessity arises or a calamity
comes, then make an effort with firmness and confidence
and pray to the Lord to remove the defects due to imper-
fections and weakness in you.
I have accepted the prayer of both of you. You should now stand
firm in your efforts and not follow the example of those who do not
know the reality.
Ask for help from the Lord and be firm. Do not lose courage in the
face of calamity. Only he loses courage who has no refuge. The
Lord and His human form, the Master, is your everlasting refuge.
If in spite of effort you fail, take it to be His Will. If one loses while
trying, take it to be His Will.
1022
Guru Sahib says that the Lord, the Father, has ordained
that whatever a child asks shall be granted.
The Father has ordained that whatever a child asks shall be given
to him. (Malar M5, 1266)
It is again stated:
Ask and it shall be given you; seek and ye shall find; knock and
it shall be opened unto you: for every one that asketh, receiveth;
and he that seeketh, findeth; and to him that knocketh, it shall be
opened. (St. Mathew 7:7,8)
1023
The Philosophy of The Masters
Oh mind! Stand in awe of the Lord. However low, even the lowest
of the low, He calls him to Him. (Devgandhari M5, 529-8)
The words of the Master are words of bliss; they are Nectar itself.
(Kanara M4, 1311)
Christ said,
1024
Delight thyself also in the Lord; and He shall give thee the desires
of thine heart. (Psalm 37:4)
1025
The Philosophy of The Masters
1026
Great is Your glory, for You know our innermost feelings. (Asa
463)
We are children; You are our Father and Master; guide us. (Asa
M4, 450)
1027
The Philosophy of The Masters
1028
1029
The Philosophy of The Masters
some Saint. Some think that these are not very beneficial,
since they represent the feelings of the Saints, while true
prayer is an inner cry from the individual’s own heart.
Unless our prayer represents the inmost feelings of our
heart, we do not derive benefit from it. Reciting other peo-
ple’s prayers is like wearing the clothes of others which
do not fit us. The prayers of Saints and Holy Men serve us
as a model in as much as similar feelings may arise in our
own minds, and in this way the reciting of such prayers
helps us.
In the beginning the mind does not take to it, but slow-
ly and slowly, with remembrance of the Lord and contem-
plation of the Guru, the mind becomes still and success is
achieved. When a seeker makes a little progress by means
of audible and mental prayers, he should wait for a while
for His Mercy and Grace.
1030
mind will become joyful. After tasting this joy, the mind
does not wander. These are signs of the descent of the
Mercy of the Lord and the Master.
Praying Aloud
Does praying aloud affect us? Yes. It makes us seri-
ous for a time and elevates the thoughts. But if the matter
is considered deeply, we will realize that when we do
not know the Reality, praying loudly holds us back from
preparing the spiritual ground, and the thought of gaining
1031
The Philosophy of The Masters
Praying in Public
In praying before the public we exaggerate our feelings.
If we pray for a thing without desiring it in our heart of
1032
hearts, that is, if our head and heart do not wish earnestly
for a thing, our prayer is nothing but a public and futile
repetition of words. But if our prayers are sincere, and we
wish for a thing from our heart, then the Lord, on hearing
our prayer, grants it. Can the recital of prayers in public,
which have no relation to the feelings of the heart, bear
any fruit? Can the words we utter reach that omnipotent
Lord more rapidly than our inner feelings? No, never.
Audible prayers become mere formalities. They do not
arouse our feelings, nor do we become absorbed in them.
The prayers that spring from the heart of someone else
cannot by repetition achieve their object unless they come
from our hearts also. These prayers cannot be beneficial
and cannot change our lives for good. The which is shot
without the bow being drawn to the breast cannot hit the
target. Similarly, words which are not spoken from the
heart do not reach the Lord. He knows our real needs
even before we speak.
1033
The Philosophy of The Masters
Oh our Sustainer, keep us on the right path. Do not let our minds
wander. Shower Thy Mercy on us. Surely, no one can exceed You
in Grace.
Place of Worship
It is not necessary to offer prayer in a religious place.
What is necessary is an inner urge only. Sufficient solitude
is necessary so that there may be no obstruction or inter-
ference. It may be in the home or outside of it. Any place
where solitude can be had is suitable. You can use your
bedroom for the purpose. There may be religious books
or pictures there to remind you of Holy Men whom you
1034
This world is the body of the Lord and He pervades it. (Asa War
M2, 463-13)
God that made the world and all things therein, seeing that He
is Lord of heaven and earth, dwelleth not in temples made with
hands. (The Acts 17:24)
1035
The Philosophy of The Masters
Whether East or West, all belongs to the Lord. You may turn your
head in any direction and you will face the Lord, for He is present
everywhere. (Sura Albakar 14-3)
It is further stated:
1036
The Beloved is in the home, while I search in the world outside. The
water is in the pot, and I am wandering in thirst.
When you pray, enter the closet of the body and shut
the outer doors. Do not let the attention wander outside.
Open your heart to the Lord within. He will listen to the
prayer made in this secret spot. Christ said:
But when thou shalt pray, enter into thy chamber, and having shut
the door, pray to thy Father in secret, and thy Father who seeth in
secret will repay thee. (St. Mathew 6:6)
When the gross eyes are closed, then the inner eye
which can see Him, opens. Guru Nanak says those eyes
which can see the Lord are different from the outer eyes.
It is spread in the ten senses, in his soul there is Light. (Gauri M5,
236-14)
1037
The Philosophy of The Masters
within.
He that hath seen me hath seen the Father. (St. John 14:9)
1038
1039
The Philosophy of The Masters
Practice truth and right conduct, and become truthful and holy.
The prayer made with truth and contentment is heard, and the
devotee is seated near the Lord. (Ramkali M1, 878)
1040
Oh Kabir, the priest cries from the minaret, but the Lord is not
deaf. He, whom you are calling, is inside you. (Shalok Kabir Ji,
1374-8)
1041
The Philosophy of The Masters
Oh Lord, where are You? I will be Your servant. I will mend Your
clothes, and will comb the hair of Your head. Oh Lord, let my life
be sacrificed to You. I will sacrifice my wife and children and my
home for You. I will supply You with milk. If You are willing, I
will serve You. I will kiss Your hands and feet. I will stay on guard
at Your gate while You sleep. I will bring milk, ghee, cheese, fried
cakes, pots of curd and other good things for You to eat and drink. I
will sacrifice all my goats for You, and will ever remain weeping in
longing for You.
Fie on you. You are mad. You are no longer a believer, but an
infidel. What is all this useless and impure talk? Keep silent. Your
impurity has polluted the world and soiled the silken cloth of reli-
gion. If you will not stop, the fire of wrath will come and destroy
the earth. The Lord, like the sun, does not need these things, for
He has no body. Nor does He depend on hands and feet. If your
talk is meant for those who have become one with the Lord, then
also it is ludicrous. If a believer is called by the name of Fatima he
would feel offended, because it is the name of a woman. He would
feel annoyed and would beat you. The Lord is free from birth and
death, and to pray to Him as though He had hands and feet is to
insult Him.
1042
You have come for uniting and not for separating. (Maulana
Rumi)
1043
The Philosophy of The Masters
When to Pray
It is usually the case that a man calls for the help of
the Lord when he is helpless or in poverty. But when he
attains affluence, he no longer feels the need of prayer and
thinks that his own strength and social forces will suffice
for the future. He thus makes a big mistake.
1044
Unless His Grace and Mercy join with our own efforts,
no real success can be achieved. When the heart’s desire
has been obtained then sacrifice all in thankfulness and
gratitude to Him.
1045
The Philosophy of The Masters
should be obeyed.
Many a seeker gets into trouble because his search for pleasures
leads to disease. The desire for pleasures does not go without sub-
mitting to His Will. Till then one wanders. (Maru M1, 1034-16)
1046
If you take one step to take refuge in the Master, the Master meets
you on the way by taking hundreds of steps. If you remember the
Master just once, the Master remembers you again and again.
Even if your devotion is as small as a fragment of a cowrie shell,
the Master showers all benefits on you. The Master is all Merciful,
His praise is beyond understanding; I bow again and again to the
one and incomprehensible Master. (Bhai Gurdas Ji)
1047
The Philosophy of The Masters
1048
Ye ask, and receive not, because ye ask amiss, that ye may consume
it upon your lusts.
The question:
When the Lord or Master hears all our prayers and has the power
to grant them, why does He not do so?
1049
The Philosophy of The Masters
Just as a man prays for his good, he often asks for things that are
harmful.
Oh Lord! I know nothing. I have been sold into the hands of the
mind and Maya. (Ravidas, Jaitsari, 7101)
Nizami says:
The Lord and the Master are omniscient and know fully
well what is for our good and what would do us harm. It
is said in the holy Quran,
1050
True from the beginning, true through the ages; He is true and
shall be true. (Jap Ji, Stanza 1)
1051
The Philosophy of The Masters
1052
1053
The Philosophy of The Masters
Remember day and night the Lord Who has given you
this noble body.
1054
The gift is a blessing; the giver is forgotten; the fool does not think
of death. (Dhanasri M5, 676)
1055
The Philosophy of The Masters
Fruits of Prayer
The purpose of prayer is to connect one’s inner self
with the Lord, and to become absorbed in Him. Prayer is
the essence of spirituality; through it we begin to realize
Him.
1056
1057
The Philosophy of The Masters
Many lives have been spent in eating, drinking and making merry.
Take me out of the ocean of the world. Oh Lord, Nanak relies on
you. (Gauri M, 261)
May the holy feet of the Lord dwell in my heart, and may my
tongue repeat the Name of the Lord; Oh Nanak, remember the Lord
who preserves the body. (Bihagara War M5, 554)
1058
good.
Unless all the ten senses are controlled and the mind is
turned inward, there is no Light in the soul.
He who controls the ten senses, in his soul there is Light. (Gauri
M, 236)
1059
The Philosophy of The Masters
Oh Lord! Through Your Grace take Nanak out of this utter dark-
ness. (Kanra M5, 1301-18)
He again prays:
To those who pray to the Lord through the Master and Holy Men
1060
and take refuge in Him, the Light of the Name is revealed. (Gojri
M4, 492)
1061
The Philosophy of The Masters
Whatever meets with Your approval is right conduct. You are the
ever-existing formless One. (Jap Ji, Stanza 4-2)
All living beings depend on You, and You take care of them; what-
ever You will is good for me. This is the prayer of Nanak. (Belawal
M1, 765-13)
Your acts are like Nectar to me. Nanak prays for the gift of the
Name only. (Asa M5, 394-4)
1062
Whatever the work of the devotee may be, the Lord hastens to do it,
He always shows Himself to be with the devotee. Whatever he asks
from the Lord, the same comes to pass at once. (Asa M5, 403-15)
Kabir, Kabir. He further says that the Lord was always waiting for
him to ask for something so that He might give it to him.
Oh Kabir! The mind has become pure like the water of the Ganges.
The Lord follows me, saying, ‘Kabir, Kabir.’ (Kabir, Salok, 1367-8)
1063
The Philosophy of The Masters
receives the Name and the nine miraculous powers from You, and
he gets whatever he desires. (Malar M5, 1266)
1064
1065
The Philosophy of The Masters
I remember Your holy feet, and pine to see You; I pray to the
Saints; my heart thirsts to see You. (Malar M5, 1268)
When I prayed to the Saints; the Lord, who is kind to His devotees,
appeared; oh Nanak, He hastened to them to save their honor and
make them His own. (Todi M4, 712)
I have great hope of seeing the Lord; oh Master, hear the prayer of
Nanak. (Maru M4, 896-17)
Oh Saints, Nanak prays to You to make him your own. (Suhi M5,
759-18)
I will ask of the friends who have found Him; I will fall at their feet
and learn the path. (TelangM1, 725-4)
We are like insects; we take shelter in You; have mercy and give us
the Light of the Name. (Gujri M4, 10-2)
1066
He who is in the beginning, the middle and the end; for Him my
mind yearns. (Gauri M5, 240-10)
When one meets the Lord, true bliss is obtained, and for
him the messengers of death cease to exist.
1067
The Philosophy of The Masters
On seeing the world in flames, we run for the shelter of the Lord.
We pray to the Perfect Master for safety in the Name of the Lord.
(Vadhans M3, 571-15)
Give to Him what is His, and accept the Will of the Lord; he is
blessed fourfold; oh Nanak, the Lord is always kind. (Gauri M5,
268-11)
She asks the Lord for Himself above all. When the Lord
comes, what else remains?
1068
She did not wish for either food or water, but sighed in separation;
how could she feel at rest? (Gauri M, 244-19)
1069
The Philosophy of The Masters
If the lord is with the queen and these other things are
also there, then it is pleasing to possess them. But one
who is dyed in the color of her lord is glad to live without
them, for the love of her lord is all-sufficing. Our prima-
ry needs are physical, and all the world is entangled in
meeting these needs. The Lord looks after all. Every liv-
ing being is provided for at birth. His fate is there before
the formation of the body. The milk is there in the breast
of the mother before a child is born. Our body takes
shape according to our fate. All our suffering is due to
short-sightedness.
Fate came into being first, and then the body; oh Tulsi,
it is strange that the mind is not at rest.
One is born and dies, and merges in non-existence; all this passes
before the eyes of the universe. (Kabir, Gauri, 325-12)
1070
Our actions have led to our separation; have mercy, oh Lord, and
unite us with Yourself, we have come to seek refuge with You, oh
Lord, after becoming tired of wandering in all the four corners and
ten directions of the world. (Majh M5,133-7)
1071
The Philosophy of The Masters
Savior! Save us, for we are tired of wandering. Oh Lord! You are
kind to the devotees. You are the redeemer of sinners.
There is no one besides You. I cry to You for help in all humility
and helplessness. Oh Gracious Lord! This universe is a dangerous
ocean. Take me across by holding my hand.
All wives are happy when they are united with their lords. How
miserable am I. I am full of sins, and the Lord does not pay any
attention to me. Oh Lord, when will my turn come? Other brides
are living happily. Please, I beg, give me some of Your attention
and love.
Nanak, the unfortunate one prays for her turn; all other brides are
happy; give me Your love as well. (War Ramkali M3, 959-15)
All my friends have gone to please their Lord; but where can I, the
wretched one go? O my friend, I am beautiful but the Lord does
not love me. (Vadhans M1, 558-2)
1072
What should I ask for or say? I am hungry and thirsty to see You
oh Nanak! He can be known by the Word of the Master. (Suhi M1,
7621-9)
Oh Thou Eternal Great One! You are the faultless sustainer. I pray
to You. Man lives in ignorance and does not remember the Lord,
and in this way, wastes his life. Your creature always forgets. You,
however, keep the honor of Your innate nature. Oh Helper of the
worthless! How can I recite your virtues? What wisdom can an
ignorant slave possess? This life and body are Your gifts. As we
have taken refuge with You, You have saved us from the great fire
of this world by taking us out of it. We rely and lean in confidence
on You, and have given up all other hopes. You are unknowable
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Oh Creator, pray hear my prayer, You are the great Merciful Sus-
tainer. (Tilang M1, 721-4)
I remained ignorant and did not remember the Lord, and so wasted
my life. Oh Nanak! He keeps the honor of His innate nature,
though we always forget Him. (Sorath M5, 633-16)
You saved us who took refuge with You by taking us out of the
great fire. We have reliance and confidence in our hearts in You,
and have no other hope. (Suhi M5, 748-7)
I pray to Thee, all my body and soul are Yours; Glory be to the
Lord; oh Nanak, nobody else knows my name. (Asa M5, 383-11)
Oh Merciful Lord! You are our protector. There is no one else like
You. How can we go anywhere else? I have confidence in Your
words; fulfil them, I pray. (Ravidas, Dhanasri, 694-6)
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pray to You. I have nowhere else to go and no one else to pray to.
All my pleasure and pain are with You. I am foolish and lowly. I
am ignorant. I have taken shelter with You. Forgive me.
We are foolish, worldly and ignorant, and take shelter with You,
the Unborn One; have compassion and save us, oh Lord; we, like
the stones, have no merit. (Belawal M4, 799-6)
Oh Lord! Be merciful and redeem us; help the soul by means of the
Shabd. We are sunk in the quagmire of attachment; oh Lord, give
us Your hand to hold. (Asa M4, 446)
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Both good and bad thoughts are in Your control, oh Lord; we are
instruments and You are the Director; oh Lord of Nanak! You are
the Creator and we play as You wish. (Belawal M4, 800-10)
Oh Lord! How can one serve Thee, and how or why can he be
proud of such services! Thy Light is working in us, and we do
everything in Thy Light. If Thou should withdraw Thy Light, what
could one say or do?
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Ask for the Lord Himself of the Lord. To ask for anything else is
to ask for trouble on one’s head. Oh Lord! Give us Your Name, so
that we may gain peace and our hunger may be removed.
Oh Lord! Have mercy, so that I may have faith in the Name and
obtain refuge in a Perfect Master.
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Oh Lord! After wandering for many ages, I have taken refuge with
You. Oh Lord! Hear Nanak and give him devotion for You. (Gauri
M5, 289-9)
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Forgive the sinner, oh Lord, and unite him to You; You are limit-
less; no one can discuss Your limits. You are known through the
Shabd within the body. (Parbhati M3, 1333-6)
Oh virtuous Lord and Creator! How can I praise you? Hear the
prayers of the devotees and give the Nectar of the Name. (Suhi M5,
784-6)
I wish to make an effort every morning that I may enjoy the ambro-
sia of singing the praises of the Lord. Oh Lord, bestow this boon on
Nanak. (Gujri M5, 519-8)
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and may get the dust of His holy feet (His spiritual love
and power) is also enjoined by the Saints.
May I get the company of the Master, and be dyed in love of the
Name. Oh Lord, have mercy on Nanak and let Thy feet dwell in his
heart. (Bihagara M5, 545-2)
Examples of Prayers
Man has a body and a soul. The soul is as valuable in
the body as is a beautiful pearl in a shell. Saints recom-
mend prayers of several kinds. There are some who ask
the Lord for the necessities of life so that after satisfying
these needs they may give devotion to the Lord. The
words Give us this day our daily bread occur in the Lord’s
Prayer.
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Pray give me two pounds of flour, and a little butter and salt. I
ask for half-a-pound of pulse, so that I may have both of my daily
meals. Give a cot, a pillow and also a quilt to cover myself, so that
I may be free to remember You. I am not avaricious; I love Your
Name alone. (Kabir Sorath 656-15)
Oh Lord! I adore Thee. You see to it that all the actions of Your
devotees are successful. Give pulses, salt and butter, so that I may
be happy every day; give good shoes to wear, and seven kinds of ce-
reals; a cow and a buffalo to give milk, and a mare to ride. Dhanna
also asks for a good wife. (Dhanna, Dhanasri,695-16)
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Lord’s Prayer
Jesus Christ prayed:
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Brahm (the Lord) who is the eye of the entire universe and the
well-wisher of all, and who is pure and free from worldly blemish,
is before us. May we see Him (His Light) for a hundred years. May
we live for Him a hundred years. may we hear Him (the Shabd) for
a hundred years. May we sing His glories and through His Mercy
be free a hundred years, and may this state last for over a hundred
years.
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Oh Master, I am poor while You are the helper of the poor. I have
been separated from the Original Home for a very long time. Have
pity on my condition and take me back to the Original Home. Your
intention was to show the miracle of Thy wonderful beauty; other-
wise, in all his glory and wealth, what need had Sultan Mahmud
for the tresses of (his slave) Aiyaz?
I have only the desire to serve at Your door; oh Lord, have mercy on
Your slave, and give him a kindly glance.
He again says:
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recreate the old legends. Intoxicate me with the wine of love and
put my wandering and faithless mind in Thy service. For a while
enter the mosque of my heart. Come and adorn this humble abode.
Kabir’s Prayer
I pray with folded hands, listen to me, oh Merciful Mas-
ter. Give me peace and the company of Saints; also humili-
ty, poverty and knowledge.
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You know the inner thoughts of all, and are the sup-
port of the universe. If You let go my hand, who would
take me across? The ocean of the universe is very deep,
unknowable and unfathomable. Oh Merciful Lord, if You
have compassion, can I feel its depth?
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The mind is evil and does not long for You; give me the
boon of love. The mind asks for false comforts, and does
not know the reality.
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does not heed and has forgotten. You are the moving spirit
in all hearts, O Master, why do You not call this sufferer to
You?
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The soul does not rise, and the mind is not calm. I do
not get the benefit of Shabd. The path of the Master is said
to be high; so I follow it. Why do the Saints not help me?
I cry again and again, hear me, and give me Your own
Name. When Radha Soami gives His own Name, a suffer-
er may take rest.
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Prayer of Surdas
Oh save me, my Lord; I am sitting unprotected on the
branch of a tree. The hunter (KarmDev) has his arrow
pointed at me. I want to escape him, but a falcon is hover-
ing over me. I am between two dangers, oh Merciful Lord,
who is to save me?
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