“The egoist although clever only earns and consumes poison.” (A.G. 938)
he Baba’s house now was turned into a virtual hospital.
The doctor had dressed the injured, who were laid on clean bed sheets. He wrote out a report of the injuries. The Baba felt that it was indeed ‘Kaliyuga’ or the age of sin when people instead of being humane and forgiving, rush to police stations and courts where one received only insulting treatment from the peons upwards. The witnesses were false and the lawyers by mere quibbling tried to mislead the courts. Why should people not learn the way to compromise with their brethren?
‘While the Baba was engaged in discussion on the dehumanizing atmosphere of the courts, Subhag Ji was reciting Asa-di-Var’ in a sweet tone:
“False is the King,
false the subjects and false is the entire world.
False is the mansion,
false the sky-scraper and false is the dweller therein. False is gold, false is silver and false is the wearer. False is the body,
false is the raiment and false is peerless beauty.
False is husband and false is wife,
who pine away and become miserable.
The false one loves what is false and forgets the Creator. With whom should I contract friendship,
the whole world is to pass away.
}. A religious text
False is sweetness and false is honey. ‘In falsehood the boat-loads are drowned.
Nanak makes a supplication except Thee,
O my Master, everything is thoroughly false.
Then alone the man is known as true,
if the truth be in his heart.
His filth of falsehood departs and he washes his body clean. Then alone, man is known as true,
if he bears love to the True One.
When the mind is enraptured on hearing the Name, then, the mortal obtains the door of salvation.
Then alone is the man deemed to be true,
if he knows the true way of life.
Preparing the body field,
he puts into it the seed of the Creator.
Then alone is the mortal deemed to be true,
when he receives the true instruction.
He shows mercy to living beings
and gives something in charity.
Then alone is one known as true,
when he abides in the pilgrimage station of his heart. He takes instruction from Guru Ji and sits
and abides according to His will.
Truth is the medicine for all and it removes
and washes away the sin.
Nanak makes supplication unto those,
who have truth in their lap.
(Slok 1st Guru Ji P.468)
This freed the Baba from his depressing thoughts about the atmosphere of the courts. The portion of Asa-di-Var being recited referred to the relationships of the world being based on falsehood. It affirmed that only a true heart meant genuine truthfulness. Truthfulness also meant compassion and a charitable disposition. Truth is the medicine that cures the sufferers of sin and evil.
This recitation went deep into the Baba’s heart. He was particularly touched by the observation which stated truth as the sovereign remedy to cure all ills. A man, cherishing truth had nothing to fear.Submitting to the will of Godand depending on His grace is best. This calmed the Baba and brought him to his own confident self.
One day the Barrister and his wife were in the midst of a conversation. The man who prided himself on having an intellectual outlook pooh-poohed the view of his wife that their misfortune was occasioned by their actions of previous births. He thought such happenings were a matter of mere chance. The woman reminded him that at the time of the accident he had been terribly afraid and it was only God that saved him from worse consequences. This again brought from him the retort that there was no such thing as God. He thought she was the conservative type of Indian woman. He said it was religion that had been the undoing of India. To this she replied that not religion, but irreligion had been India’s undoing. The Barrister cited the examples of England, France. and other countries to show that propriety did not depend on religion. His conclusion was that those with too much religion were miserable while the irreligious were happy. While the woman Said that India-was inspired by love, friendship and sacrifice, he said its main qualities were superstition and hypocrisy. she said superstition and hypocrisy were irreligion. The man persisting in the argument said in India irreligion passed for religion. She drew his attention to the good people, who at the risk of their life had saved them. These were truly religious people. Her contention was that the Sikhs were truly religious people. His contention was that the Sikhs were wild and rustic folk. Their argumentranin contrary directions about Sikhs. To the man the long hair of the Sikhs were a mark of primitiveness and savagery. But she said the great ones of all times such as Rama and Krishna and the Buddha too wore long hair. The barrister replied that the Sikhs were dirty. She contradicted him by saying that these people took daily bath, everything about them was clean, although they were poor.
To this the Barrister replied that he had picked up his prejudice against the Sikhs in the Bar room from the Hindu lawyers, many of whom were Arya Samajists.
she countered his contention by saying that the way. the Sikhs had behaved towards them and saved them from their misfortune showed nobility of character. It is entirely wrong to dub them as savages. The Barrister made another charge and said that the old man might have placed him under obligation so that he might get a good retum from him in some case. His wife thought that this was a case of genuine goodness. In Europe they had picked up the idea that all actions emanated from self-interest. Europe was materialist. They themselves had acquired the same habit from their European experience. The old man had no axe to grind in helping them. He even braved the displeasure of people from another village. He had also entered into argument with the sub-inspector of police. It was a very far-fetched idea that he thought that the Barrister would be helpful. It was the class of lawyers which has a bad name: for selfishness. The Barrister was now speechless and appeared to agree with her.
In the meantime Subhag Ji came with warm milk for them. The patients were looked after by the village with great care.
Next moming the conversation was resumed on the same lines. When the Doctor came, the Barnister said that he did not have ready cash and so would send him his fee after being discharged. The Doctor who was actuated by the spirit of selfless service, was surprised to hear this. The Banister said that he had made only a normal suggestion about remuneration for work. The doctor said that he was treating them out of love for the Baba and not for money. Tohis query as to Baba’ s motive for serving them the doctor replied that they appeared to be ignorant of the Baba’s character. They did not know about his love and noble motives.
The Barrister’s wife replied that they had picked up the idea that everything was motivated by selfishness in Europe. Love asa motive had been far from their thoughts.
The Doctor agreed with them that selfishness was indeed the usual motive. The Baba, however, was an exception and was inspired by the spirit of idealism and religion.
The Barrister’s wife explained that during their long stay in Europe they had been given to understand that no one worked without some monetary motive. That was the principal
incentive for work. The Doctor tried to make fun of their view by suggesting that the Baba might have been charmed by their wealth and perhaps hoped that some day they would be useful to him in some case. The Barrister followed the fun and underlined thisremarkand pointed it out to his wife. The Doctor told them that unusual though it was, the Baba was acting purely for the love of God and from the highest motives. Those who have wealth cannot understand any other motive and make their wealth the means of harming others. The Barnister who was now in a more understanding mood said, “I took long to realize that men could act from unselfish motives.” The Doctor remarked that modern education confirmed the belief in selfishness. These days men do not kill each other with the sword but through cleverness. But the animal nature basically remained intact. Since education does not change character, man retains his animal propensity. He does not respect the rights of others and does not adopt the path of contentment. It is our educational system that is faulty.
The Barrister still felt that the practical world did not conform to idealism.
The Doctor started another line of discussion and asked him whether he remembered his own mother. The mother, he said, offered an example of pure unselfishness they did not learn from books but by their inner urge. Nature has made motherhood a source of unselfish love. Should such love be made universal the world will turn into heaven and all suffering will vanish. The Barrister agreed with the Doctor's observation but pointed outthat unselfishness was indeed rare. Hewanted to know why this was so.
The Doctor replied, "Man began instinctively as an animal. But with the addition of reason he acquired the capacity to
argue. It also made him conscious of justice. In the case of society and above that the State, Justice should lie at the basis of our relationship. Shouldit become universal, then the police, prison and weapons of coercion would become redundant. The few who have this quality are bringing happiness into the world. Such people live in a world above materialism. In their hearts survive such virtues as forgiveness, overlooking others’ faults and doing good, spontaneously. Livingon ahigherplane they do good without any selfish motive; they feel inspired to do good, as Guru Ji says in “Sukhmany’.
The Barrister’s wife pointed out to her husband that they had been living in the world of delusion so far and had overlooked the fact of so much goodness being there in the world. The Barrister said that Europe too was not without those who did goodselflessly. The Doctor said that he did not believe that Europe was without goodness, but those who went out there did not pick up that quality. Those who did good rose above the world like Yogis and spread joy all around.
The Barrister came out with an affirmation of his own belief. The religion of the priest did not appeal to him. That was hollow. The Doctor remarked that he was trying to convert an atheist to the way of God. He also felt that the priest was misleading people and making them puzzled and teaching contentions. True religion lay in three principles of honest work, sharing one’s means with others and devotion to God. Of this principle the Baba was a noble example. The Barrister said that he did not follow as to what devotion meant. The Doctor explained that it meant attaching oneself to the reality underlying the universe. The devotion to that reality is known as devotion to the Name.
While this dialogue was going on, the Doctor was called outside. The Barrister and his wife realized that their way of thinking so far had been full of errors. They had looked upon simple and good people assavages. Modern education of which they were so proud, had only added to the means of destruction _and increased hatred between nations. Those who had received moral education did little to bring an increase in fellowfeeling and sympathy.
The Doctor pointed out to the Baba that his home, which was the centre of piety, had sheltered atheists. Such people, he said, were misguided enough to think that his service to them was bom of selfish motives.
The Baba smiled and said that he was servant of God and had given shelter to atheists. He had perhaps sheltered enemies of God. This thought brought tears to his eyes, but he ’ said he had only helped those in trouble. Sufferers are all of one class and no distinction should be made between one and the other. The world is full of unhappiness. To remove it is the duty of every man of faith. By helping these people they had perhaps helped them to have faith in God and higher things. “Who am! todeny help to these people since God himself does not deny them shelter and help?” said the Baba. The Doctor was astonished to listen to Baba’s lofty views. He praised the Baba’s idealism, but then asked; supposing someone were to feed a wolf would he not run the risk of being tom apart by it? Similarly feeding snakes with milk would only invite them to bite. The only creature worthy of service is a human ‘being. Animal nature cannot change, however much we cherish an animal. You must have heard an old Sanskrit tale that a man saved a snake from being burnt in fire and the moment the snake was safely out tried to bite the man. Sheikh Sadi’, the Persian poet has said that doing good to evil-doors is tantamount to doing evil to the good. He has used a figure of speech and said, Those whom he taught archery ultimately sought to make him the target.’ I have myself seen in Amritsar that a Sikh was being harassed and abused by his enemies. | tried to find out the facts and found that all his persecutors had actually been beneficiaries at his hands. Ina bookcalled “Paras Bhag” it is written that a good man fell into a well and people wanted to rescue him. He cried out that none of his former beneficiaries should rescue him. He knew that people receive benefits and are not grateful. On the contrary they often return evil for good.Thisisa salutary lesson. Very often such behaviour
1. A famous Persian poet
creates revulsion in a man’s mind and he turns away from doing good to others. I believe with Sheikh Sadi that no good should be done to an evil-doer.”
The Baba replied, “Have you ever tried to think why evil is returned for good? Why, as Sheikh Sadi said, do his pupils practice archery against their instructors themselves?” To this the Doctor replied that in his view most human beings lack the human quality. They are of the animal nature and behave as such. He said, “I have a fairly long experience of doing good and have realized that the majority of human beings have only animal characteristics. They will not change and have no appreciation of the good done to them. Anyone with the true human nature will retum good for good. I still believe. If you do not mind, that good should be done only to those who are good. 1 was angry when these people whom | am treating insinuated that your goodness to them was motivated by selfinterest. Such persons cannot understand that others serve them not because they are wealthy. If you had not helped they would have been lynched. Such people with their hollow. learning cannot realize that the help given to them in rescuing them from the angry mob, from the police and the service done by ladies of decent families is not motivated. Such people are hard-hearted and low-minded. They should better be left to bear the consequences of their actions. This will only relieve the earth of its burden and Save its resources for better people. Iwillbeverysorrytotreatsuchpeople. Ittantamounts to feeding snakes who have turned earth into hell.”
To this long argument the Baba replied, “I can understand your righteous indignation. It is a mark of good heart and true life. You have not yet answered my question as to why such people return evil for good. Iam not ignorant of the fact that so many known persons are just ungrateful. Their actions have disfigured the world, but what is the cause of this phenomenon?”
The Doctor replied, “Inthe words of Bhartari they are only: animals minus horns and tales. Some animal souls have; entered human frames.”
The Baba said, “No doubt most human beings know only how to receive and not to give. God continues to shower blessings and man for one omission tums against Him. Man is Selfish and would not wish to share his bounty with anyone else. He is jealous of anyone else receiving goodness and feels offended.”
The Doctor again repeated his view that this is the animal nature.
The Baba replied, not animals but ill-instructed human beings also behave in this way. The Baba felt that human beings do notrespond to good because of the wrong instruction that they receive. True teaching comes not from formal education but from keeping company with the good. Such people are rarest among human beings.
To the Doctor's reiterated arguments about the animal nature of men, the Baba countered with a question. Can an animal acquire human characteristics? To this the Doctor replied in the negative. The Baba then asked, “But you believe that a human being can acquire the animal nature?” The Doctor said, “He can. Bhai Gurdas Ji has asserted that the egoist is inconvertible.” The Baba again asked whetherhuman beings with animal propensities could be reformed. The Doctor conceded that such reform is possible, but seldom comes about.
The Babareplied, “Don’t you feel that all of us have acquired some goodness through good company?” Tothe Doctor's assent to this the Baba said, “The other human beings also can be reformed.” The Baba then said, “There is no need for despair.” The Doctor asked, “Arenotsome diseasesincurable?” The Baba said, “Our duty is to offer treatment. Beyond that we cannot do any thing. Our efforts may not succeed but you must not give up efforts. Should we enter into despair? This is our own law. By seeking uninterrupted success we lose our elasticity of mind. Other people’s evil-doing should not make us hard-hearted. Our duty is to do good irrespective of how others respond toit. We should ever be in the bloom of joy.”
The Doctor again repeated his argument about snakes fed with milk in vain. The Baba replied that he had suffered
much for doing good. He did not recommend doing good from any selfish motive. Should man be devoted to the Name of God, goodness becomes his second nature. Devotion guards against evil-doing. Do good in a disinterested manner.”
The Doctor said, “This was certainly the teaching of the holy Guru Sahibs, but then let us take an example. Supposing I had the power to revive the dead, and revived a tiger, would he not wish to eat me up? Should there be a fatal disease among snakes in an epidemic form, would it not amount to destroying the human race, if we save the snakes?”
The Baba countered still with-another question. “Supposing someone were to substitute Amrit for poison in the snake’s fangs, would that not be desirable?” This made the Doctor pause and then say, “But this is almost impossible.” The Baba said, “But still it is possible. If some devotee of God had not taken pity on me and reformed me, I would have remained in the wild and harmful state. By his goodness my evil was effaced without which I could not be changed. The devotee’s initiating me to Guru Ji's teaching removed the evil in me. Soin the sameway! must try to change others. Guru Ji has said:
“servant Nanak asks for the dust of the feet of that Sikh of
Guru Ji, who himself contemplates on God’s Name and
makes others contemplate thereon.”
(Var Gauri Fourth Guru Ji P.306)
I endeavour also to inspire others to devotion. Devotion changes man’s nature. Thereby even the snakes and the wolves are changed. Guru Ji has pronounced devotion to be the highest of good actions: compared to it all others are imperfect. Devotion changes the heart whereafter all actions take on the aspects of goodness. Wherever God inspires me to serve someone, my greatest endeavour is to induce devotion in him so that it should become a part of his nature. Then he will always endeavour in the way of goodness. By such conversion man takes on the quality of a God.”
The Doctor still unconvinced, asked, “Do you think that these atheists will ever become devoted to God?’ The Baba
replied, “This is not very easy, but still who knows they may become better devotees than you and me. God may have somehow brought him here to give up his old ways and follow the path of goodness.”
To the Doctor’s question, whether that was the Baba’s scheme he said that he would try that by God’s grace. The Doctor said, should such conversion not take place that would only mean that a bad man has been saved to continue doing evils deeds. To this pessimistic thinking the Baba replied, “I am nobody to save anyone’s life. Giving and taking of life lies in God’s hands. Only I saw a man in distress and tried to decrease his sufferings without asking him who he was. God also provides sustenance to robbers, murderers and thieves. None is deprived of food. God has planted in me human sympathy and] act according to that. To do justice lies inGod’s own hands. My friend, know that evil is its own punishment.
- The evil-doer suffers in his mind. He never gets peace and his
recompense also is evil. The occasion to convert evil-doers is when they are in the grip of suffering. That is the time when their hard heart can listen to good teaching. That occasion should be utilized. So I wish to convert the sufferer’s hate into love to conquer his conflicts by sympathy and convert his atheism to love of God. I am not the judge of any human being. As a Sikh all that Iam enjoined upon to do is to be devoted myself and to inspire devotion in others. For the dust of feet of such a man Guru Ji himself yearned. Guru Ji's ideal is hard to achieve. As a Sikh who has taken shelter with Guru Ji I must act according to Guru Ji's wishes.”
The Doctor remarked, this is a hard path. The Baba agreed. He said, “These persons have brought into our house their own bad ways, but we should not lose heart. As Sikns we have to bring hope and love to mankind to find the way to a higher life. So give up your rancour. I have every hope that these persons will be changed and become a source of comfort to others.”
The Doctor was still harping on the disrespect that the Barrister and his wife had shown to the Baba. But the Baba
commended patience. “To be patient with others is a Godly quality.” He said, “We should try now to inspire them and to free their hearts of love for lucre. Let us hope that they shall in future learn to comfort others instead of running others under their motor cars.” The Doctor appeared to be still unconvinced that evil could be drivenout of people but did not wish to disagree with the Baba.
The Baba Said Ji, “A bad man is bad because he has not been shown the way of goodness. ‘A man catches small fish early moming, sees them die with gasps and by selling them earns a small sum. Another man boils gram and that way earns the same amount. The man who catches fish has not been told that it is possible to make one’s living without causing pain to living beings. What I mean is that by imparting such teaching the evil man’s nature can be changed. You see that numberless beings cause suffering to others. Sometimes they are impelled to do this by their evil propensity and at other times under some compulsion. There are some who are caluminators of others. To do this they employ various means by fraud and aggression. Theyrob others. Now please tell me how it is wrong to change the nature of such people so that they become a source of good.”
The Doctor said that he was not hopeful that evil can be completely driven out ofevil-doers. Even the holy Granth Sahib has made mention of such people.
The Baba said, “I do not wish to contradict you. How are we to know who is beyond reform? We must do our best to change them. Should we fail, we should only understand that the evil of some is beyond cure.”
With the Doctor persisting in his view, he took leave. The Doctor was highly respectful to the Baba. The Baba to him was the ideal man and the ideal Sikh. He was the tree of blessing. But despite the Baba’s teaching the Doctor felt that evil was tnumphant in the world. The Doctor was a very noble soul. He had saved some people's lives, and even provided them medicines at his own cost. Yet these very people had carried complaints to the authorities against the Doctor. A man who
thrice attempted suicide by taking poison, had later denounced the Doctor. Once a starving man was helped by him to find a good position in life, but he retumed his goodness with creating troubles for him. Ahelplesschild was brought up by the doctor, but he too tried to harm him. In short the doctor's experience of altruism had been unhappy. His wife felt that perhaps there was some curse.on them so that their good was returned as evil. She told him to stop his benevolence. This, however, did not deter the Doctor from continuing to do good. He did feel the pain when good-was retumed with evil. Only now he was a little cautious in choosing the object of benevolence. But his goodness to others continued. His wolry was lest the Barrister and his wife should put the Baba into trouble. Such was the way of the world, but the Baba continued in his career of goodness unmindful of that.
“The egoist is deluded and lost in pride.
A™ the Doctor had left, the Barrister’s wife said to her
husband, “You thought the Sikhs to be uncivilized and
looked upon God as an illusion and goodness merely aweapon of selfishness. Do you still hold on to those views?” He replied, “My ideas are certainly changed. I do not accept new points of view instantly like you, but wait to form a _ better judgement. My principle has been to serve one’s own interests even with falsehood and fraud. Only one must avoid getting on the wrong side of the law. | still believe that goodness basically is self-interest. You see that even in this period of trouble I have got benefit through my sweet temper.”
His wife countered him with the question, “What do you think about the way of life of our host? Is it better or worse than ours?” The Barrister replied, “I certainly feel it is better, but still I cannot see the motive for doing good to others at one’s own cost.” The Barrister’s wife said, “The Doctor told us about that.”
Her husband said, “The Baba and the Doctor both appeared to be sincere persons, but I have to wait and make up my mind. The Baba, no doubt, has given us shelter, done a good turn and saved our life. The Doctor too is a well-educated person, Dut | still feel like holding on to my point of view. Exceptions may be there, but the usual way of the world is to act from a selfish motive. There is such a thing as religious » mania. May be these people are suffering from that. The woman heaved a sigh on hearing him. He had not listened to the conversation between the Baba and the Doctor, which would have revealed to him the rock-like strength of the Baba’s lofty
1 AG 316
principles. He was indifferent to vindictiveness, to calumny and the hostility of others. His faith was to retum good for evil.
When night came, the Barrister developed fever. His wife's injuries had dried up, so she got some sleep, but the man continued to babble in sleep. The Baba and his family attended to him by turn. The Barrister in his sleep was babbling such things as these:
“The world consists of fools. Selfishness is the correct principle. Goodness is an illusion. You stupid woman, despite your stay in England you haven't learnt that material objects are the only reality. Physical pleasure is the highest pleasure. Self-interest should be kept to the fore. The Doctor and the Baba are demented persons. Look at my cleverness, I have tamed these wild people.”
He continued babbling in this way, The Doctor had instructed that a wet patch be placed on his fore-head. The Baba now realized why the Doctor was so angry.
Morning came. The Doctor, drawn by Baba’s love came and apologised for his yesterday's attitude. The Baba set him at rest and said, “Expressing views do no harm. The Doctor said, “My real desire is that these chaps should be removed by the police and lodged in some hospital. Such burning cinders should not be introducedin your calm, cool and peaceful house. We are not under obligation to treat the whole world.” The Baba pointed out to the Doctor, “The world is no doubt full of evil which has hurt you. The world is buming. Guru Ji prayed to God that He may save it by whatever creed it can be saved. These people, he said, are self-seekers and are sick in mind. The mind also gets sick like the body. Anyone whose thinking does not go beyond physical comforts has really a diseased mind. Our principle should be to seek weal of all creation. The Doctor narrated an incident:
“Amanwasvery poor. Hehada son who studied at a school. In his poverty the man prayed that he should get some help. Guru Ji in his grace, induced compassion for him in a nch man’s heart. He bore the boy’s expense to get him educated. The boy, now grown up, earns a thousand rupees a month. He
has turned atheist and refuses to render thanks to God. On being pointed out that someone helped him to get educated, ~ he loses his temper. He has persuaded several Sikhs to shave off and says that he would wish no one to keep long hair. He wears long hair himself, but only that he may not lose credit with Sikhs. His selfishness knows no bounds. Once! happened to meet him and found that nothing stimulates him but selfishness. He is a hypocrite. He tried to fool me. He thought, he had convinced me, but I kept silent out of indignation. Now reverend sir, tell me, was it a noble act to help this man?” To this the Baba replied, “The man certainly did good to him, but did not attempt to reform his character. That is why | insist on shaping people’s mind.” The Doctor smiled incredulously. The Baba quoted Bhai Gurdas Ji who said, I am sacrifice to one who to bring good to others, subjects himself to loss’ and said “You know, the owl cannot see during the day, but that does not affect the sun being there. Similarly, if a man denies the existence of goodness, goodness thereby does not vanish.” The Baba exhorted the Doctor not to lose heart but to keep firm faith.
The Doctor made an incision on the barrister’s wound owing to which he got relief. Then his bed-sheets were changed, milk was served to him. The Barrister asked the Doctor to stay a little while for a chat. But the Doctor said that he was not fond of chatting. More over his experience had been that the world is motivated only by selfishness and most of our actions promote our own interest. The Barrister said that he heartily agreed with his analysis.
The Doctor, however, said that he regarded such an attitude as the mind’s disease. He looked for a higher state of mind. The Doctor viewed selfishness as normal and desirable. They differed diametrically. The Doctor then left. His heart was sad. The Baba again pointed out to him the high principle of the religious life. Guru Arjan Dev Ji describes a truly religious man:
“He who enshrines the Name in his heart, who sees the Lord amongst all and who at every moment bows to the Lord,
Nanak, such a saint who touches not any body, emancipates all.” (Slok Sukhmani Gauri P.2’74)
The Doctor was preoccupied and so took leave of the Baba respectfully. After some time a police constable came with summons from the Sub-Inspector to find out if the Barrister was now well enough to be present in court to face a charge. The Baba sent his son on horseback to the Doctor to get a reply to forward it to the Sub-Inspector. The Baba did not want to reveal this fact to the Barrister. His wife, however, had come to know of it. The Barrister was very much upset. The Doctorwrote back to say that the patient was not yet fit enough to travel. The Baba sent back the constable with this reply. On the Barrister asking him, the Baba told him about the reply that he had sent through the constable. While the Barrister was pleased at the wisdom and sympathy shown by the Baba, he was furious against the police. The Babasmiled at this. On the Barrister asking him why he had smiled, the Baba replied that while he always sympathized with the victims of tyranny, he found it odd that people expected different consequences from their deeds. As it is said, ‘you reap what you sow.’ To illustrate his point the Baba narrated a parable.
Aman who had been the victim of highhandedness turned a robber. At first he operated alone and later formed a band. He became the leader of highwaymen and instructed his followers how to commit dacoities. He collected a large store of wealth which he concealed in mountain caves. One day as he had gone away to conceal his ill-gotten gains, the other robbers thought, “Why give him a larger share when we take greater risk?” So they planned to rob him instead. When night came, there arose a quarrel among them. The other decoits wounded him and they thought that he was dead. At some distance they saw a light and the sound of horses’ hoofs and knowing that the king was passing that way they vanished. The king’s men passed off. A holy man however, tended the robber chief's wounds. When the man got better he started cursing his. treacherous companions. This amused the holy man, who told him that he was a fool to expect good behaviour from the men
whom he himself had instructed in committing crimes. In trying to rob him they were only carrying out his instructions. This should not have surprised him.
The Barrister said that he had not taught the police their high-handed ways, so how could he be blamed? To this the Baba replied that selfishness being the principle followed by the lawyer's fraternity, they should not feel shocked when the police followed the same law. Devotion is the highest of all principles and he was delighted when other people took to devotion. The Baba further clarified his point by pointing out ~ that the police did nothing worse than what any lawyer would do. Their principle was to use a knife to wound human beings. With every one turning selfish and committing aggression, it is impossible to have morality and society and peace. Aggression is aggression whether committed by one animal horning out another or a clever man depriving others of their rights. The night thing would be for everyone to know his own nghts as well as those of others. This is humanity and ‘Dharma’. To be contented and compassionate to others is an angelic quality. When those qualities become universal, the balance of the world will be restored and universal joy will prevail.
On listening to this discourse the Barrister asked the Baba whether he was learned in English, Sanskrit or Persian. The Baba replied that he was not a learned man, but what he had known was from the holy Granth Sahib and then quoted certain texts:
“(The mythical) bull is piety, the offspring of compassion,
which is patiently holding the earth in order.
| (Japuji P 3) Nanak, another's right is swine for him (The Musalman) and cow for him (The Hindu}. - (Var MajhP.141) -
Farid Ji, do thou good for evil and harbour not wrath in thy mind. The body shall be infested with no disease and thou shall obtain everything.”
(Slok Farid Ji P. 1381)
The Baba said, it was from holy company that he had acquired this kind of wisdom.
The Barnister said, strength stands for permanence and weakness for destruction. From which it followed that the strong had the night to take what belongs to the weak.
They followed another line of discussion. The Baba said the night thing for the strong is to make others also strong. To take advantage of other people’s weakness is evil. According to the Baba’s logic the strong man, in order that his strength should be called good, must not make otherpeople weak. Human beings must behave in the human way. Tomake use of one’s strength against others is to tum it into evil and remember, there is a person stronger than the strongest man. We are simple Sikhs, who have learnt this kind of wisdom from association with holy company. India was ruled over by tyrants, but our ‘Guide’ taughtus, “Putnot others under terror norstand under the terror of anyone.” Thisis the law which will make for the equality of mankind. Guru Ji gave us strength with which we fought against those who were misusing their power. We challenged these tyrants and finding that they were adamant we fought to release mankind of their terror. By our strength we gave strength to the weak. Later when we forgot our principle, we lost our glory, but still the principles are with us and we should follow them.
The Barrister pointed out at this stage that the Baba, in the course of his fine and balanced discourse had nowhere mentioned God. To this the Baba replied that in the present context this was not necessary. What they were talking about was the problem of injustice and justice. The Baba further pointed out that a person with a sick soul had no night to mention God. The Barrister wanted to know how he was sick in soul. The Baba told him that just as a pony dragging a cart loses his real qualities, so man also caught in worries loses his human quality. A worried man caught in desire was to a man with a living soul what a cart-drawing pony is to a race horse. Only one cured of worldly concems should talk about God. Kabir Ji has said.
“He, whose mind is not whole, how can he attain unto his God?” The Baba said that he was no learned man, but had
acquired whatever wisdom he had, through hard work. His aim was to increase joy in the world and decrease suffering.
The Barrister wanted to know what had given the Baba the capacity for such clear thinking. The Baba said, “A welleducated woman who without bearing love for her husband could write to him anice letter. Asimple illiterate woman could write only a simple letter enquiring about his welfare. While the former could talk cleverly the latter, while full of love, could use few words. People like us cannot convince you by arguments about the existence of God. Interminable discussions can be held. By _ such discussions love for God cannot be lighted in any heart. A person whose heart is aglow with the love of God may not find many words. His state is one of peace and good actions, which silently express themselves. The heart is not eloquent nor is the breast open to show the heart. As Guru Ji says, What comes from the heart is true. Words merely framed by the mouth, are idle.
The Barrister wanted to know if there was a state of heart which was beyond the reach of intellect.
To this philosophical question the Baba replied, “The intellect of man is only a part of his self. Intellect can sharpen itself, but not change him. When a man’s son dies the whole . world may try to console him, but his heart will not be rid of his suffering. When the self is at a higher plane it does not feel the pain of ordinary suffering. The self is aboveintellect. Its essence is beyond discovery. When it is aroused it considers those engaged in intellectual disputes to be involved in vanity. I cannot describe to you the joy that holy company gives. The . learned describe it without experiencing it. It is like the doctor knowing the merits of milk as against-the child who actually enjoys it.”
The Barrister wanted to know more clearly the distinction between knowledge and experience. To this the Baba replied, “This is like the distinction between knowing the attributes of gold and having gold coins in one’s possession. One may know all about the properties of salt, while another may actually have taste of it”.
The Barrister was now plunged in deep thought. His own intellect appeared to be helpless before the simple and straight discourse of the Baba. He was like one who instead of framing a reply to a quarrel wants to ask the metaphysical question as to its true nature. In such questions one’s pre-existing ideas are shaken. He was in a state of mind in which instead of defeating another man’s argument, he wanted to know the truth. He felt the need for probing the Baba further in the direction of knowing the truth. Sohe wanted to know from him as to why according to the Baba, he had no night to mention God. The Baba in reply said, that mere talk was everyone's right, but in order to arrive at the truth a man had to conform to his state of mind. God could be experienced only by striving to reach a higher plane than that of ordinary human existence. Man must rise above the ordinary human considerations like the cart pony in the earlier instance trying to become a race horse.
_ To the Barrister’s query as to how this could be done the Baba replied “While the true nature of the self was to have joy and peace, we are all the time womied about this or that problem. All our activities proceed from a kind of conflict. We never get peace. In earning our livelihood we experience worry and uncertainty. This weakens one’s self. Envy and jealousy are
at the basis of our activity and do not leave us at any time. Our. action only adds to our anxiety. We are thinking of the past and
the future. Instead of having control over our activities, we are
driven by these. Like the woman working at the spinning wheel
we have to control the machine instead of the machine controlling us. The woman must know that it is her will that
must operate and not to be operated by external forces. Shaking off the worldly problems !cts us be free of them. Thus shall we experience joy. It is in that state that we should realize that there is a state above the intellect. We must become free and have a sight of the invisible reality. This cannot come by mere talk and argumentation. Only when we give this up, will peace come.”
The Barrister now confessed that he had never thought on these lines before. The true achievement would be freedom and peace.
The Baba replied, “The learned go on spinning arguments but are racked by anxiety. Those who rise above such a state are not carried away by mere argument. One guided merely by the intellect is like onesittingunder a roof.Shouldsucha person remove this covering, he will see the light. So man must try to see the light and fly in the sphere of joy. Shouldwater be stirred with ashes in it, its tue nature will remain concealed. When it settles, it can be seen as water. In the same way the mind at peace, by getting nid of desire shall see its own reality and will have a vision of God.”
After this long talk the Barrister felt a new conviction. Evening was now descending and the Baba took leave of him.
“My self, thou art a portion of the Divine light, know thy origin.” (Rag Asa P441)
after a few days the wound sustained by the Barrister had
healed, though he could not yet move about. His wife, however, could move upto the courtyard. One afternoon, she moved upto the courtyard of the house. The Baba and his son were away in the fields. The old lady had also gone out with their food. Subhag Ji was sitting alone, arranging the yam. While thus engaged she was reciting also the Anand Sahib. She offered a seat to the Barrister’s wife and continued her recitation. When she had finished reciting the text, the Barrister’s wife asked Subhag Ji if she were the Baba’s child. To this Subhag Ji replied in the affirmative. She however remarked that her features did not resemble the Baba’s. Subhag Ji said their natures were so similar that any physical difference did not matter. Then the lady asked her if she was married? Subhag Ji replied that she had been widowed. To the query if she had any children, Subhagreplied in mystical terms that God's Name was the child whosustained her. The Barrister’s wife expressed her admiration for the wisdom of the village folk. Then she asked her if she had any jewellery. Subhag Ji remarked that despite her stay abroad the Barrister’s wife had the same attitudes as the average Indian woman has.
Nevertheless, she replied that to begin with she looked upon everyone wearing ochre-robes as a recluse who had put the world aside, but later she discovered that these people were subject to the same impulses as ordinary folk. Similarly she had thought that a woman who had been abroad would be different from the ordinary Indian womenfolk. But the Barrister’s wife had asked the very same question that the
average Indian woman asked other women. The Barrister’s wife smiled at this and said, “I just wanted to begin to know more about you and so began with ordinary questions like marriage, progeny and jewellery.”
subhag asked her to come to the point of her real query from her rather than going about every day questions. The Barrister’s wife replied that she wanted to know the merit of what she had been reciting. Why repeat it daily? This led Subhag Ji to point out that daily repetition helps clear the impunity from the mind just as daily sweeping and dusting does in the house. She further clarified that the mind was subject to all kinds of impulses—good, bad and indifferent. These weakened the mind’s resolve, and made it impure. Recitation of the holy text takes the mind away from evil impulses. It brings concentration into it and the mind acquires strength and peace. This brings true joy. To the query as to why repeat it daily, she replied that after a week of such repetition one must examine one’s mind to know whether it had become concentrated, had resisted impulses and’ made itself strong against evil. It was like taking repeated doses of a medicine.
The Barrister’s wife, after listening to this discourse said, “To restrain the mind was very difficult; impulses cannot be stopped. The main thing was to stop impulses rising in the mind. Should manrestrain impulses, he is his own master. Itis animal nature to yield to impulses, but a human being must control impulses. She further clarified her point and said impulses are controlled through the power of religious texts. Man has in him the animal nature with the five sources of evil. These can be controlled only by religion.
The curiosity of the Barnster’s wife was aroused to know more in this direction. Subhag Ji told her that the next step would be to acquire something which people like the Barrister couple could not yet understand. The Barrister’s wife replied, “No doubt our desires are for wealth and worldly good and power. Your words have opened anewvista before me and! want to follow along that path.”
Now Subhag Ji made another point and said, “My soul, thou art the embodiment (image}] of Divine light, so know thyself,” While apparently we are like animals we must realize that our true nature is close to the divine light, as Guru Ji has said. When we realize this, we see the impurities gathering in our mind. As Guru Ji says, by contemplation of God’s Name is removed the mind's impurity.’ This is followed by spiritual joy and as Guru Ji says, God’s contemplation grants us stability and the lotus of the heart blooms.’
To the lady’s query for further clarification, Subhag Ji replied that this meant the shedding of the anxieties of daily life to which humanity is subject. When man acquires an insight into the true nature of the self the mind inclines towards peace.’ Peace and joy go together. Then it is that man realizes that his essence is the Divine light. To make her point clearer still subhag took the analogy of the earthen lamp. The lamp itself, the wick and the oil are all material but the light is of a different nature. So man’s physical nature, his limbs and organs are all material, but the soul within is divine. By association with the body it deludes itself into believing that it too matters. But the holy world makes it realise its true nature. The Barrister’s wife said, “Where is the certainty that the soul is divine?” Subhag Ji replied, “This is a common illusion. I too was of the same view but attachment to the holy Word removes it. This is something that cannot be explained, but comes only from the pursuit of religion. The lady said, “These ideas are very subtle and lofty. still should like to know the words spoken by some and listen to these as these words effect our body and mind and remove their impurity.”
Tothis Subhag Ji replied that this could be explained through a simple parable that was related to her by a hermit who came to their house. “A man went to a physician for treatment. To him the physician said that his sickness was beyond cure and he must die. Later in an assembly of physicians, he heard that the very patient had been cured by a hermit with the incantation of a holy text. The physician would not believe it, but when
1. “O Nanak! the devotees ever enjoy happiness.”
questioned the patient replied that it was through prayer and blessings that he had been cured. On hearing this the holy man was sent for. When questioned he replied, “It is God who confers cures. I only prayed and blessed him. The physician would not believe him and cynically refuted his claim. The holy man pointed out to him that he was only arrogant. Godis Almighty. These words made the physician fly into a rage and he began to tremble. He had never been insulted like this: The holy man pointed out to the other physicians assembled that his blood pressure had risen and the blood was rising to his head. One hard word from him had caused this malady. This convinced the assembly of physicians that words had the power to cause illness or to heal it. Subhag Ji further pointed out that the mother’slullaby would quieten the child. Sweet words remove the poison from the body. Our mind is subject to influence from words. The holy words also have the same effect. These induce pure thinking in the mind and remove impunity. The holy words stop wandering impulses and the mind becomes pure, strong and composed. These are not mere words, but can be tested to be true. People talk about religion, but in our home this is practiced. Even ordinary words can cause us headache or make the heart palpitate. Holy words have much greater power and the power of Guru Ji's words is unlimited.
The Barrister’s wife said, “Yourwords are very convincing, but to repeat the holy text daily is a very hard exercise.”
subhag said, “Much harder is the daily anxiety to which man is subject. Man is constantly subject to impulses. He never gets peace. His mind is never free from thoughts of this or that. sometimes it is one project, sometimes another. Even in our dreams the mind wanders. The difference between people like you and us is that while your mind wonders from point to point, we concentrate on one point only.”
To the Lady’s request for further clarification, Subhag Ji replied that ordinarily human impulses were bad and worthless. The man of God concentrated only on God.
The lady asked, “Don’t you ever think of your household chores?” Subhag Ji replied, “We certainly think of these things,
but immediately turn to God. We think of the world only as much as is necessary and hitch our attention to God.
* The Barrister’s wife wondered at the amount of learning that the girl had displayed. She replied that she was learned in the holy Granth Sahib. Theirs was a simple home that only showed that simple hard working folk found happiness through the holy word. Among the Sikhs there were also learned persons, but so far she had met only simple people who had acquired wisdom from Guru Ji‘s word in a simple way.
To the lady’s query about the contents of the Holy Granth, Subhag Ji replied that it was a storehouse of wisdom. It was beyond the reach of the learned, but with a sumple heart this wisdom could be more easily acquired. The holy Book has said, “The whole world is full of anxiety, Joy lies in contemplating God alone.” This could be amplified and put into more easily intelligible words.
subhag said she was not leamed. This could be explained by the analogy of shooting. Anyone who tried to look at too many things at a time could not shoot the target. In order to shoot an arrow the point to be shot must be concentrated on. There is an old story about two pupils of a master of archery. He wanted them to shoot an eye of a parrot settled on a tree. The one who saw the expanse around and the branches of the tree missed the target, but the other, who oblivious of all else concentrated only on the parrot’s eye, successfully shot the point. This would help us to state the power of the holy text to help to concentrate the mind. Another analogy may be taken from a watch. When its spring is wound, it imparts energy to all parts of the watch, but when loosened the watch stops. Subhag Ji repeated to the lady the need to constantly repeat the holy text.