Day 449 | 4 April 2016 | From Guru Arjun Nagar to Harmandir Sahib | The Walk of Hope 2015-16

  • The manicured lawns and the preserved architecture fail to hide the horror - Jallianwala Bagh Amritsar
  • Circumnabulating the Amritsar Pond of Nectar - Harmandir Sahib - Amritsar
  • 3.Where-giant-fish-swim-about-with-impunity,-Harmandir-Sahib,-Amritsar,-Punjab
  • Reception at Akal Takht - Harmandir Sahib Amritsar
  • Satsang with a difference - Kumar International - Amritsar
  • Along the roads of Amritsar - Punjab
  • 7.A-city-where-thankfully,-tradition-refuses-to-give-way,-Guru-Arjun-Nagar,-Amritsar,-Punjab
  • 8.Ready-for-a-game-of-Bad,,-oops-Goodminton!,-Queen
  • WOH Day 449 - Guru Arjun Nagar to Harmandir Sahib - Amritsar
  • Inside Dargah Hazrat Baba Zahra Peer - Amritsar
  • Where there is true Manav Ekta - Dargah Hazrat Baba Zahra Peer - Amritsar
  • A true melting pot of faiths - Dargah Hazrat Baba Zahra Peer - Amritsar
  • Paying respects to the martyrs who fell at Jallianwala Bagh in 1919
  • One of the ghastliest days in Ina's Freedom Struggle - Jallianwala Bagh - Amritsar
A short distance into the walk, the padayatris were treated to tea at Giani's – a hundred-year-old tea shop on Cooper Road! The tea is so much in demand that customers queue up, neatly lining up their plastic stools to indicate who came first. The 'mattri' served along with tea, makes it all the more worth waiting. The day’s walk touched two of the places deeply etched in the psyche of any Indian with a penchant for history and religion – Jallianwala Bagh and the Harmandir Sahib or the Golden Temple.

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The first is one of the darkest events in India's struggle for independence where about a thousand peaceful protesters were gunned down by British soldiers under the command of General Dwyer. It was on a Baisakhi day – April 13, 1919 – that this gruesome incident took place. In 1951, this area, well within the vicinity of the Golden Temple, was acquired by public subscription to erect a memorial to the martyrdom of hundreds of Sikhs, Hindus, and Muslims. The well-kept premises and manicured lawns can do little to wipe away the horror that still surrounds this area. Thankfully, within a few minutes of crossing Jallianwala Bagh, the padayatris were in sight of the splendorous Golden Dome of the Harmandir Sahib, 'holiest of holy' for the Sikhs. The whole area around the temple and within seems to be undergoing renovations and reconstruction. Roads, flyovers, BRTS shelters are all taking shape and, in a couple of years, a visit to the Golden Temple will be less physically taxing an exercise. A vision of the third Sikh Guru Ram Das and completed during the time of the fourth Guru Arjun Das, the Harmandir Sahib has four gates, indicating four ways to reach the truth. The 'Amritsar' or pond of nectar with huge fish lazily swimming around surrounds the sanctum sanctorum. The walls of this are gold plated thanks to the munificence of Maharaja Ranjit Singh. Here is kept the Guru Granth Sahib, the holy book of the Sikhs. The Akal Takht, the highest earthly seat of the Sikhs is also situated within the temple premises. A 24-hour langar takes care of the food requirements of the hundred thousand devotees who visit the temple on weekdays. The visit had a soothing effect on the padayatris, especially the first-timers. All the stories on Sikhism that Sri M has been narrating during his Satsangs and the incident when Guru Arjan asked Sufi Saint Mian Mir to lay the first stone of the temple must have passed through the minds of all. In the evening, Sri M spoke to a small group of people who had come from all parts of India, just to meet him and hear his words. He spoke thus: “Om Sarve Bhavantu Sukhinah Sarve Santu Nir-Aamayaah Sarve Bhadraanni Pashyantu Maa Kashcid-Duhkha-Bhaag-Bhavet Om Shaantih Shaantih Shaantih” Om, May All become Happy, May All be Free from Illness. May All See what is Auspicious, May no one Suffer. Om Peace, Peace, Peace. “You have seen the film. I'm not going to talk about the film or the walk. You already know the details about the external walk: we're walking 8000 Km, going to all places of worship, meeting different people, making them understand that we should live together, that this nation is incomparable in that there is so much unity in diversity with people from all religions, all communities, for thousands of years living together. We have to maintain this unity, that's the function of this walk. We should not allow it to break, in any way. That's over, about the padayatra.” “Now, side by side with the outer walk, we have an inner walk. The inner walk is to walk from diversity to unity; from a scattered mind to a quiet and one-pointed mind; from a mind that hates to a mind that loves’ from a mind that's filled with so much ego to a mind that has almost dissolved it. We know most of the people here; well, some are unknown physically but the very fact that you are all sitting here means that you are known. There is some link otherwise, you would not be sitting here. Now, I will examine one part of the story and we will go from there. Today, we went to the Golden Temple, right? It's called Harmandir Sahib or Darbar Sahib. We're not going there because it's covered with gold plates. That's not the reason why we're going there. We're going to the Golden Temple because Golden words have been said by the great teachers who wrote the 'Granth' – the wonderful text called the 'Granth' which is in fact why Guru Govind Singh decided no more teachers were required because all teachings are there in the book.” “Now, the unique thing is that when the Harmandir Sahib was being built, the then Guru of the Sikhs, Guru Arjun Singh, when asked who would put the first brick for the Golden temple, said, ‘I know one person who is qualified and capable to put the first brick out there’. Miya Mir, who was a great Sufi saint, fixed the first brick. This is so because the clarity of mind, purity of mind, spiritual experience are not confined to any external religion. Religion is one thing and the quality of mind is another thing. So, when people say dharm, I say that there's only one dharm, which is goodness of mind, service to people, recognizing that we are all human beings with a spark of the Supreme Reality residing in our hearts. This is the only dharm in the world. All other things, they are Sampradayas.” “What are Sampradayas? Somebody, with a spiritual experience, formulated a particular way of life so that people would reach there. Unfortunately, after a while, the outer shell of the organisation becomes more important than the inner core. It happens everywhere, you cannot confine it to anyone. In fact, the great Sufi saint, Bahauddin Naqshbandh – who is the founder of the Naqshabandhi order – said, ‘After two hundred years, if you see the Sufi Order survive, take it from me that only the shell will remain and the soul is gone’.” “The core maybe there, here and there, but usually we get too caught up in structures, too many structures, and can't break and go inside. And the reason why the originators of this were great is because at that time they had no structures. Their minds were open. They went in and said what they wanted. You know about Guru Nanak Sahib. I am quoting these examples because we're sitting in Punjab, not far from the Golden Temple. Here was a man who wandered the length and breadth of not only his country but throughout the world. Somebody asked me the other day, ‘You have walked 8000 Km, you're 67 years old!’. I said, ‘Just check the map that Guru Nanak Sahib walked’. If you go to Sri Lanka, you find him there; if you go to Russia, he has gone there; go to Mecca, he's been there. There were no roads then. We have highways on which we can walk. One way, we might be run over, that's a different story. How and why did he do it? Because there was an inspiration that broke through all barriers. And who was with him? There was a young Muslim disciple called Mardana who used to play the Rabab and go with him wherever he went.” “So, when you touch the truth, all barriers vanish. There are no barriers anymore because the truth is that which has no conditioning, which has no time limit. You know when we condition something, there is a building, it lasts for some time and then it is gone. We have a body that lasts for sometime and then it is gone. Don't deny it, we all go. 'Hum jaate hain apne gaon, bolo Ram, Ram, Ram'. Nobody has lived forever and when we die, we finally rest. The body rests. In Christian graveyards, you'll find ‘Rest in Peace’, RIP. Babaji said RIP means 'Rise if possible'. So, in this small interim period between life and death, can we think of ourselves as human beings and nothing else? Can we have love, compassion and serve others? Sometimes, you know, the ego is gross. Oh, I have property, oh, I have cars, I have this, I have that - that is one part of the ego. Among us spiritual practitioners, we have another ego which is very subtle, that says, 'I'm very spiritual. I am better than anybody else.' That's also an ego. To get rid of that ego is very difficult, you can get rid of the other, you can throw everything aside and go and sit in the Himalayas. Not easy, but possible. This ego is that I am a better spiritual person, I am greater than others, I'm meditating so many hours, so why is not the master giving me enough attention? I have done so much service, why am I being rejected? Actually, we reject nobody. Everybody is same. This ego is to be tackled.” “Do you know that the Granth Sahib contains poetry and the writings of great teachers, starting from Guru Nanak? Let me tell you that we went to a place called Sultanpur Lodhi, where runs a river, Kali Bein. We also met a wonderful man but that's a different story. That's the river near which Guru Nanak Sahib used to live. It's said that he went for a bath once and for three days he didn't appear. They thought he was gone. On the third day, he came out and some of the first things he uttered was, 'Ek Omkar sat naam'. The other thing he said was, 'There is no Hindu, no Musalman - there is only a human being'. Therefore, all the teachers have followed that, which is why Guru Arjun Singh wanted Miya Mir to lay the foundation. Spiritual content is more important than any outward name, form, situation. The Granth Sahib, therefore, contains the writings and teachings of so many great saints. In fact, I always tell the Kabir panthis, ‘If the Granth Sahib were not in existence, you probably would have lost 50-60% of Kabir’. They collected it, gathered it, there is a large body of Kabir literature in the Granth. Kabir declared: Bura Jo Dekhan Main Chala, Bura Naa Milya Koye, Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye.” “Is it easy to say that? For that you need to actually tear the mind apart, you have to look. When he said, 'mujhse bura na koi', it does not mean he was talking about his personality. Mujh, or Mine, I, I am doing this, I am doing that. Believe it or not, I don't think I'm doing this walk. It is happening, I'm walking in front. But so many people are working on it. That is the greatest problem if you want to move spiritually, otherwise no problem. It's good, have as much ego as you want, no harm. So you have Kabir, so many things about Kabir, so many dohas of Kabir, Shabads of Kabir. You also have the Sufi saint, Baba Fareed who was a great Sufi saint. You have Ravi Das, Nam Dev. Ask and it is there. Why? Because this Manav Ekta that we are talking about was realised hundreds of years ago by the great saints, that there is one Supreme Being and one human being. What prevents us (from realizing that) is our self-interest. We always want to separate ourselves because we want to feel more important. Basically, the ego is working in all directions – in daily life, in politics, in business, even in the business of ‘Gurudom’. “It's the ego that creates the problem. I would like to tell you how dangerous this is. All padayatris have heard, don't laugh. We've had so many Satsangs on the way that I couldn't help repeating it. Some of you may not have heard. It's a very beautiful story, told to us by a great Sant. Not that my opinion matters but, I think he's a great sant. There's a Swamiji of a Lingayat Mutt in Karnataka, the Tarlabalu Mutt. Swamiji Shiva Murthy Shivacharya, a Sanyasin, lives there. We padayatris stayed there for two nights. In fact, we stayed for one night and then decided to stay for one more night. Everything was good including the food. So we stayed at the Mutt and, one day I wanted to have a small Satsang with the padayatris. So the Swamiji heard that we were having a Satsang, so he said, I also want to come. I said, but Swamiji, this is a Satsang for the padayatris, I was worried, what I was going to say and what he was going to think. But he insisted and came and sat next to me in a chair, quietly listening to every word. I had also talked about this 'I' that destroys us spiritually and at the end of it, I asked Swamiji, ‘Do you want to say a few words’? So he said, ‘If you allow me, I would like to share a few words, I would just like to tell you a story’. So he told this story. I like it, therefore, I keep repeating it. Sometimes, I repeat it to myself at night before I go to sleep, so that in the morning when I go in front of the banner, I don't feel like, 'Hey, you're leading this walk'.” “Swamiji said that there was a great sculptor, a great expert in his field. One day he was called to a temple to make an image or idol of some deity, so he went there. The priest happened to be somebody who could predict the future. The priest said to him – in three months, you're going to die. He replied, 'What sort of a statement is that? If you are a priest and if you're close to God, you should give me a solution. What is the point of telling me you're going to die in a few months, what's the point? Tell me how to escape’. So the priest said, 'There's one way to escape. You go back to your workshop and make about 4 or 5 sculptures that look exactly like you. You are such a great sculptor you can surely make them well - they should look just like you. Now, when the Yamadhoot comes on buffaloes, since they are a little bit weak in the head, they won't be able to recognize the original from the fake because they all look so real'.” “So it happened, the Yamadhoots who came to take him looked around. There were seven images there and they all looked identical. They couldn't make out which the original was and which was the sculpture. So they scratched their heads for a while and by then, the time of death was over. You know there's a ‘muhurtha’, a time of death, beyond that you cannot take the soul. So they went back and reported to Yama, 'We have a big problem, we could not make out which was original and which was duplicate, so we came back'. Yama said, 'Anyways, I know you're weak headed, so it's okay. Next time, in another three months, he's going to die, so you go bring his soul again'. So they said, 'Okay'. Then the priest told the man, 'In another 3 months you're going to die' and asked him to follow the same strategy. He said 'Stand in the middle'. He didn't have to work too hard. He had already made them. Maybe he shifted the position and went to a corner. That's all. So there were 7 standing. The yamadhoots were ready to go. So they asked Yama, 'Now what to do? If we go there we'll come across the same thing.' He said, 'Don't even try to find out which is the original. Just stand there and say, 'Oh what a wonderful statue. How beautiful. The nose looks so good. The hair looks exactly like real hair. Eyes are as if there's light. Just say that'. So they went and praised. Two minutes, the sculptor kept quiet. After three minutes, he couldn't bear it anymore. So he said, 'I made all of them'. So, they said with glee, 'Come, let's go!'” “So you know what it means, if you can get rid of this stupid ego even death cannot touch you because ego is that of the body and mind. And our true identity is beyond these things. So these are some of the teachings that Kabir taught and they're now found in the Granth. They are also found outside. Kabir also said ‘Jo ghat prem na sanchare, So ghat jaanu masaan. Jaise khaal lohaar ki, saans let binu praan’ - which means, that body or that being who has no love in his heart, 'dai akshar prem ki' - who doesn't have that in his heart, his life and himself are like the cremation ground. No life, he's dead. He may be breathing, but 'jaise khaal lohar ki', like the bellows of a blacksmith. I don't know if any of the young people have seen the bellows of a blacksmith, nowadays you don't have these things. In olden days, the blacksmith used to have bellows with a fire in front. When you pressed it, the air would go hit the fire and keep it alive. It's called a khaal, made out of leather. ‘Jaise khaal lohar ki,’ like the blacksmith's bellows, 'saans leth bin praan', it means that's also breathing but it has no life. Now, talking about the ego, if only we could think and know that nothing belongs to us. Look at this carefully, but you will forget it in five minutes, I know. But, at least few minutes, that nothing belongs to us. Anything that we consider as ours can be taken away in no time. That includes material and money. You know this. You've seen life. If somebody else puts their finger in the fire and burns it, you too don't have to do it. Nothing is our own. I am sure young people will be very happy and less stressed if they understand this that if they love somebody, somebody else may take her away anytime. Now when you think everything is safe, that nobody can take away anything else, death comes and everything is gone! All that you worked for is left behind. I am not saying you shouldn't work for it but remember that it's not permanent. Of course, you should live your life.” “Here also there's a beautiful Nanak story, this is also my favourite story. One of the Nawab sahibs used to be a big miser. Nanak Sahib used to do a lot of charitable work and people used to help him. This Nawab never used to do anything. One day, Guru Nanak took a sewing needle, put it in a small packet, covered it, wrapped it, and sent it to the Nawab, with a small note, it said, 'Nawab Sahib, greetings, both of us are going to die, I feel that you will die first and I will die next. When you die, please take this needle with you and keep it safe for me, so when I come there, you can give it to me. Nawab was in a fix; he was perplexed. Here was a saint who was saying this. If I say yes, I have to keep my promise, but how do you carry a sewing needle across the border there, it's impossible. So he came running and said, 'I can't promise you because I can't take this needle with me'. So Nanak asked, "If you can't take this tiny sewing needle, can you take everything else with you when you go?" This attitude isn't easy but it has to be developed slowly. It may be developed only when we realise that true happiness lies in communion with the spark of the divine, which is in us in our heart. Today, you may have lots, tomorrow you may have nothing but which is everything. You may call it nothing. In fact, the Buddha called it 'shoonya'. The 'shoonyata' in Buddhist teachings doesn't mean ‘nothing’ actually. It means that which cannot be defined by anything we know in this world. In fact, the Shaivites of the Lingayat order also called the Supreme Being Shoonya and sometimes Shiva. 'Shivam' also means the all-pervading Supreme Being. When you talk about the all-pervading Supreme Being, sometimes you forget everything else and you don't know where you have stopped.” “There's another place, called Beri Sahib, where Guru Nanak used to give grains to people who came. A beautiful story. He gave each person one measure. He was measuring grain for the people who came, so, 'Ek, do, teen, char' then it came to barah, 12 and finally it came to terah, 13. It's a very lucky number. If you have a house, please make it number 13. Nothing wrong with it. Even in the US, I see, 13th floor is called 12A or 12B. For me, in my life, everything that's nice and good has happened on the 13th. I mean it's a superstition, but, anyway, when he came to 13, the word is terah. And, he started distributing grains non-stop till everything in the granary finished because he kept telling tera, tera, tera. There's nothing that's mera, because everything is tera, tera, tera. It's all yours - tera, there was nothing mera left, it was all tera. Now this state of mind can come only when you have a spiritual experience but that doesn't mean you wait till you have a spiritual experience to do it. If you work on this, the spiritual experience will follow. It's not as if, 'I will first find the truth and then I will...'. To find the truth, you'll first have to become less self-centered, little by little. And, there needs to be no ego in this matter. Nobody does anything really except That which does everything. And there's nothing permanent. You bank upon something, rejoice and one day, death comes, everything is gone. What is the task? Where do we live? Can we live with that which is always there, which pervades everything, which by its very nature is joy.” “That is why Kabir Das likened our movement towards happiness with the Kasturi Mriga, the musk deer that tries to find the source of the perfume that comes from a pouch under its tail. All of us, all sane people, I do hope we are sane. Somebody said we are insane. And Anna Hazare corrected me, he didn't say I was not insane. He said, such things can only be done by insane people. Even I think I'm insane! I like to wear neat, ironed clothes sometimes. We, all of us, our whole life on earth revolves around how to find happiness. Even the sanyasin who rejects everything and goes to the forest is looking for happiness. He said it couldn’t be found here, it has to be found somewhere else. Actually, it can't be found anywhere else except in us. So, even when somebody commits suicide, it's because they think they'll be free of pain. To be free of pain means to be happy.” “Unfortunately, we never find it, till the end. When we achieve something we are striving for, we think now we have found happiness. Why? We've acquired this. After a while, even that's not enough. This is how life moves. In fact in Sanskrit, the universe is called 'Jagat' because it is 'jagatyam' – always moving. The mind moves, it wants to acquire, always. I am not saying it shouldn't, but look at it carefully, what we do. We ‘cannot’ not do. Just watch carefully. You know, if we look at it very carefully, we may have something. Suppose I don't have something, I have read about it in the newspapers, I've seen somebody having it, so I want to have it. Then, I proceed towards acquiring it. Now in the process of acquiring it, I don't mind shooting my neighbor also, it doesn't matter. And, then I acquire it. When I acquire it, I am happy. But how long does it last? Till I find something else to acquire, it lasts. Our misunderstanding is that because I have acquired this, I have found happiness. If you look closely, because you've acquired something, you are no longer wanting that thing, you are happy at least for a short while. It’s not because you've got something that you are happy. Because when you think you have got something, the mind – which is always trying to acquire – stops for sometime. So I'm happy. Then when I want to acquire something else, the process starts again and I am again under the illusion that I'm becoming happy because I got this. I am happy because my state of mind when I've acquired something for some time stops all craving. So we are saying, is it possible to remain in this world yet understand this fact that nothing outside is going to make it happy? Except that the craving stops and everything stops.” “Yes, when you're hungry you do need food, you need a place to stay, I understand. Beyond that, it is the problem of the ego, the acquiring of the ego, status. I am told that there are places where somebody sits with a telephone at the front door telling the host which guest has come in which brand of car so that more attention can be given. Society – that is the problem, not that you need to acquire something. So Kabir Das said that our search for happiness is like the case of the musk deer, Kasturi Mriga. You still find them in the Himalayas, beyond Uttarkashi. In a certain season during the year, musk is produced in a small pouch under its tail or belly or somewhere. The moment the wind blows and this beautiful fragrance wafts into the air, the deer begins to look for the source of this perfume not knowing that the smell is coming from the little bag under his belly. It goes everywhere in the forest looking for the source of this perfume and doesn't find it. Kabir Das said that there's no problem in looking for happiness but looking for it in the wrong direction is the problem. We're looking for it thinking we will find it outside, either when you acquire something or when you marry somebody – I'm not saying don't marry, please get married, it's a great experience, the best way to cut your ego. We think that we acquire things in the outside world and, therefore, we will find the beautiful kasturi wafting in the air. The search is alright but it's in the wrong direction.” “There are two ways of life prescribed, one is the pravritti marga, the other is called the nivritti marga. Pravritti means outwardly looking for happiness; Nivritti means turning inward and looking for the source within. So the looking is not bad, the direction is wrong. Looking is quite natural actually. Otherwise, we wouldn't be human beings. But when you do that, please remember that ultimately one has to turn inside. You can do a thousand mantras everyday, you can do many havans. I know many people like that but they're always unhappy. They come to you and say they're unhappy. ‘I have been doing this, I've been chanting every day many times and doing this’. Unfortunately, happiness is sought outside. Or you invest in somebody and think that it'll give you happiness, including a Guru. I'm not talking about the great beings who are Gurus. I am talking about the modern phenomenon called Guru. We invest and nothing! Then we go back and find somebody else. Then we turn inward and look and need nothing else and lead a good life. Feel that other human beings are also like us. They have their problems, they may get angry sometimes but they live in a stiffly competitive world, what can we do? So that's okay. After all, if you understand that deep down a spark of the divine is your reality, nothing can happen to you. All I am trying to say is – be independent. Don't invest your happiness in anybody else, including M. Otherwise what is it that we get? There is a fakir in rags, sitting under a tree, with a begging bowl in hand, with a smile on his face. People go in long queues, in Mercedes, in BMWs, Land Rovers. What are people asking him? He has nothing. He's sitting under a tree with a begging bowl for food and he's in rags but there's a smile on his face. What are we asking him? For that smile, for that happiness, which proves what? That none of these are as important as that.” “There's a story about a king who became a saint. It's linked to the Patiala family. Later on, he came to be known as Tapaswiji Maharaj. His samadhi is in Kosikalan. He was the Maharaja and one day he went to Delhi to meet the Emperor, Bahadur Shah Zafar, to ask him for a little more army and permission to expand the boundaries of Patiala. In those days, you had to get permission from the Emperor. So the Emperor said, 'Okay, fine. I give you the permission to expand the territories of Patiala. I can also give you a Pathan General to go with you and an army as well, if you like. But I just want to ask you two questions. Suppose, this Pathan I send with you, if he helps you conquer more parts of Patiala and declares that they are his, what will you do? And two, do you think that by expanding Patiala more you will be happy? Just tell me!’ Then the story is that the Emperor took him to the Red Fort window and asked him to look outside. And there under a tree sat a fakir, as we talked just now. He was wearing a torn cloth and a begging bowl in his hand. He sat there with a smile on his face and one hand held high up as if to say 'All heavens have opened before me'. And, Bahadur Shah Zafar said, 'Look at his face and look at the face of the Emperor who wears the crown in Delhi. Who looks happy - he or me? Please go think about it and come back. If you think that you want to do it, I will help you'. The story is that he came out of the palace and never went back to Patiala. He wandered in the Himalayas or God knows what happened. So they waited for him and he never came back. Nobody knows, no cellphones, no Internet, no Times of India.” “After waiting for sometime, the brother became the king. After some years, the Maharaja of Patiala, decided to go on a pilgrimage to Badrinath and other places. You know when the Maharaja travels, there's a big retinue, people going with him. So, the retinue arrived in Rishikesh. Somebody told him, 'Since you're going so far to Badri, Kedar and all these places, take blessings from a saint when you go'. Even today it's difficult, those days it must have been even more difficult. So they led him to a cave in Lakshman Jhula, where there was a yogi. So the Maharaj went and prostrated and said to the Yogi, 'Maharaj, we are going to Badri Narayana, please bless us'. The Yogi was quite well built with matted hair and beard. He put out his hand and said 'Tathastu' - so be it. As soon as he heard the voice, this man said, 'This is my brother's voice'. He saw his eyes and said, 'Brother, come back home. I'm the king because you went away'. Please come back with me to Patiala. So he said, 'What did you call me just now?' So he replied, 'Maharaj'. So the Yogi, said, 'I am the Maharaj of the whole universe, why would I go back to Patiala?' Because he had seen everything inside and understood what God is and what reality is. What other Maharaj would you want to become? Later on, he used to come and live in Mysore. There are some families here whose ancestors used to know him. Many people were attracted to Tapaswiji Maharaj because he had this special treatment called Kayakalpa.” “So this is our life, let's find ourselves. Let's be kind to others, be good to people, do as much seva as possible to all living beings because there's nothing better than seva. And, unless you do seva, your mind cannot be purified and unless your mind is purified, the Song of the Lord cannot be heard inside, which is the real meaning of Shabad, the Song of the Lord. And, it is 'anahat', it is heard from inside.” “Thank you!” “Om Shanti Shanti Shanti.”

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