After some time the lady came to the village Ramdas where she met the holy nerson Ram Kavar. This person was very closely asscciated with the Guru and was deeply enlightened. He, earlier wanted to leave for Deccan with the Guru. The Guru ordered him to stay at home and preach the Guru's gospel. He was a descendant of Baba Buddha, aiid after settling down in his forefather’s village Remcas had set up a missionary centre there. He used to relate to the comgregatics the life-story‘ of the Guru. He has also written a book about the ten Gurus. It is said that the manuscript of this book was sent for by the Raja of Kaithal for KaviSantokh Singh who wascomposing Guru Pratap Suraj Granth. This Book remained in Kaithal and was not sent back to Ramdas. When the old lady came to Ramdas, Bhai Ram Kavar used to relate the story of the Guru orally, as well as write this book whenever he had time to spare. He was a man of wonderful way of life. He remained absorbed in devotion most of the time, but when he started discussing some subtle points he would one great scholars. As the old lady approached him he received her with humility due to a relative of the Guru. He narrated to her the life of the Guru and this fulfilled the old lady’s great desire.
The story of the last moment of the Guru was told to her. The Guru in the last moments put on a fine dress and arms as if he were a bridegroom. The approach of death did not instil any fear in the Guru. As she listened to this account. her enlightenment grew still decpci.
Old age was now having its effect. The body was growing frail, but her enlightenment was still blazing forth. She lay down in a fine bed. As she thus lay, her heart was light. Thoughts of death alternated with realization of the presence of the holy congregation. She appeared to implore those present to send her off to her true consort’s country joyfully. she was proceeding to the land of the beloved, who never died and she implored in the words of ‘Kirtan Sohila.’ “My true friend! bless me that I have union with the Master.”
All recited Japuji’ and stood up in supplication. The old lady's mind was absorbed in God and the joy of union was overcoming her. As she occasionally opened her eyes she contemplated these lines: “as a stream of water joins another stream, even so does our light get absorbed in the Divine light. Thus is annulled transmigration. Nanak is a sacrifice to God.” Usually such nights are passed in sighs and groans, but for the old lady this terrible night of pain and despair had become a period of joy because of devotion and the lofty preaching of Bhai Ram Kanvar. She felt like a stream that after a journey of - thousands of miles finds union with the ocean in joy and happiness. Says Kabir, “Death that holds terror for the whole world, tome brings joy: Through death alone is attained perfect bliss.” Then as Sukhmani was being recited, she listened to this couplet, “The Lord is Himself attributed and unattributed. Himself has He created and Himself makes us laud Him.”
Atthis the lady opened her eyes and a strange illumination was playing over her face. As the last line of Sukhmani was uttered her breathing stopped. Her face was of saffron hue. Thus passed off in joy this old lady, although for the generality of mankind that is the most termble moment.
On listening to this narrative of the Seven Nights the Doctor's wife was filled with a spirit of thanksgiving. Embracing Subhag fervently she said that she had found a new life.
The Doctor's wife observed that this narrative contained the remedy to cure the terror of death. She implored Subhag to make for her a copy of the story that she had related to her.
he Barrister and his wife had not yet left for the town. Their
relations and friends continued to call on them and advised them to recuperate properly before leaving the village. They had now fully recovered and even used to take walks in the fields. In the course of their sauntering they would visit wells, the sown-fields and clusters of trees of Shisham and acacia. They enjoyed the fresh air and the open fields. Unimpeded sunlight had a refreshing effect. They had so far been used to the foul smelling narrow lanes, dark houses without sunshine and fresh air. They had never seen such solitude. All these factors were having a wonderful effect on their mind. The Barrister had been a liquor addict, but the Doctor had cured him of his addiction. After recovery he felt no urge for the bottle. sometimes he used to wonder how he had overcome this urge. He attributed this to the Baba’s company and to his reinvigorated body which did not need any stimulant. Every morning the couple would hear the sound of corn being ground or milk being churned to the accompaniment of “Sukhmani". These activities sounded like music to the recitation. Now and then the distant sound of the well being worked, would sound so pleasant. The people passed their days on terms of cordiality and had no conflicts and contentions. There were no milksellers’ shops, but those needing milk would freely get it from anyone who had milch cattle. Those having no vegetable fields of their own could get vegetables from others without any hinderance. There was a common grazing field for the village animals. The whole village was served by one cobbler. Similarly one dyer and water-carrier served the village needs. The same was true of other occupations. The cobbler, oil extractor, iron
:42 / Saba Naudh Singh
smith and carpenter got from the village a year’s provision. Even the poor of the lower castes kept milch cattle which would graze on the common pasture land. It upset the Barrister that while in the town they got bad adulterated milk, here even the ooor Kept milch cattle. In the towns despite several servants, WOrK was not done satisfactorily in homes. Here the common workers served the village and got paid in kind and occasionally in cash. The Barrister and his wife were unhappy to think that they had thought of the villagers as unintelligent, mean and unhappy people. Butin reality their idea of happiness was better than that of people like themselves. The villagers here husbanded their money very well. Their mutual relations kept them happy. They had mutual human sympathy. Their air and water were pure, while the town’s folk lived along filthy drains. Town municipalities could not prevent the outbreak of diseases like malaria, plague and such other epidemics. Good milk was not available and it was getting costlier every day. Instead of ghee what was Sold was an imitation of animal fats or adulterated oils. There were no community servants, but domestic servants who were often rebellious, thieves and trouble shooters. Women had become ease-loving. Despite all efforts at cleanliness dust was blowing all the time. While gardens were at a distance, filthy ponds and drains were | nearer. Hawkers sold unripe and rotten fruit which made men, women and children sick. Tuberculosis and typhoid had taken firm abode 1n the towns. What good is our education if we live infiithy places and consume adulterated milk and ghee. Despite costly water works there was very little good drinking water though it was flowing freely outside. Our houses and lanes are filthy. The streets are dustlaiden and in the evenings there is choking by smoke. Town dwellers had shorter lives and their bodies had grown weak. Despite their life being expensive it was devoid of happiness.
As they were talking in this strain the Barrister’s wife suggested that in towns also they could have community life on the pattern of villages. She explained, if in each area with a hundred houses, a quarter rupee is charged: they could
Baba Nauch Singh / 143
elect a headman for the area who with the money so collected could engage servants to keep the drains etc. clean. Phenyie or other deodorarits could be purchased and the milk seller of the area could be rewarded for the supply of good milk. For hghting, lanterns could be purchased.
The Barrister pointed out that there were some difficulties, for the members of the municipality would look upon such airangement as an encroachment on their privileges.
His wife agreed that such things should better be looked after by the municipal members. Our taxes should entitle us to get such services. If the residents spend a little more for their comfort the municipal members should have no objection. The Barrister said any such good scheme would certainly be obstructed by them. Tothis his wife replied that the municipality could be approached beforehand and told that it was in the common interest that such schemes were being introduced. The Barrister said the town's people, if they were properly organized, should force the municipality to undertake such useful work. His wife said, “In some towns such as Lahore and Amritsar, the Municipality has provided electricity in: each house and lane. Her husband said, “Filth and smoke are definitely found in these cities. For example, as you enter Amnitsar from the Hall Gate side which is the principal entrance, you have to pass through a foul smelling area. The other areas too are filthy. If you read the daily report, so many people die of malaria and tuberculosis. The water pipes only make filthy drains.” He said, “We haven't learnt from the West anything of their system of education, their community centres and sense of duty. We have acquired only their outer show. In this village the people have themselves introduced reforms which have brought happiness. But look at the towns, where in order to escape detection of adulteration by water they adulterate milk with the filthy water of ponds which cannot be detected by the lactometer. That is why [ wanted to keep a cow, but you thought this would be a problem. Here even the poor have milch cattle, while we being comparatively well off cannot keep them.” His wife said such a situation was not there in
Europe. Her husband remarked “The municipalities there are very conscientious. There are differences in performance, but still they are far superior to ours. The reason for this difference is that our people do not seek office to perform duty, but only to gain power. Itis in this village that we have noticed that these people have faith in God and are inspired by human sympathy. They sacrifice their comforts for others; that is why there is general happiness. They are not illiterate either as we thought, and have learnt to keep their mind and body joyful.”
As they were thus talking a sweet sound entered their ears which they soon learnt, was the recitation of Sukhmani by Baba Naudh Singh. As he approached, the couple asked him respectfully to sit by them. The Baba recited the text and made supplication to God. This recitation had made a pleasing effect on the couple, while the supplication brought tears of devotion to their eyes. The Barrister then asked the Baba, “While the pure atmosphere of the village made me discard drinking, how is it that village people are addicted to it. Don't they value the sweet milk and pure water and air of the village?” The Baba asked, “Have you seen anyone drinking in.this village?” The Barrister replied, “Not in your village. But since I am a lawyer most of my clients are villagers. ‘The majority of my cases arise out of fights and murders under the influence of liquor.” |
The Baba said, “It is unfortunate that the village people drink, but we are trying to eradicate this evil. The villagers used to lead happy lives, but now they are gripped by unhappiness. Formerly even in towns the people were happy, but selfishness has now taken away their happiness. The Barrister was surprised and asked, “How could anyone be happy with the filthy water and air of the towns?” The Baba replied that his father used to tell him that formerly even in towns houses were spacious and not congested as at present. Houses used to rise only upto one story and there were spacious courtyards where there was ampie sun shine and free air. ] too have seen something of this in my time. In towns too people kept milch cattle. Milk, curd and butter give vigour
to the body. For the Punjab there is no diet superior to this. Spiced food weakens the heart and tea spoils digestion. Foods that heat the liver do not suit our people. For us milk products and wheat bread are best. During winter leafy vegetables, cane Juice, radish and carrot bring great joy. Doctors tooshould realize this. The prop of the Punjabis are the cow and the soil. Milk and its products, wheat from the soil, country-made sugar and vegetables and fruits should constitute our food. Formerly even in towns muk was in plenty, as also open air and sunshine. Now the lanes have become narrow and high buildings are erected. People now, like some insects live on top of each other. The lanes are dark even in day time; so are the rooms and there is little space. There is no place to keep milch cattle. Now there are no milk-products. The milk is adulterated with dirty water. There is no pure milk and butter and butter-milk is just not available. The tinned ghee which is available is adulterated with fat or coconut oil. Some mix potatoes while others adulterate it with soap substance. Such ghee takes away from the body all resistance. On top of it there is no fresh air and . light. Some towns get filtered water which is pure, otherwise the well-water is impure and communicates diseases. With this combination of weakness and disease the human life is shortened, body is weakened and thus life is passed in weakness. Your townfolk spend fortunes over weddings and erect multistoreyed houses over small plots of land which you decorate at great cost. Youspend alot on clothes, tea and liquor. You have given fortunes to doctors. Women possess dresses worth thousands not hundreds. Despite the narrow spaces in towns you keep horse-carnages and now cars, but find no place for milch cattle. A housewife should attend to work, but excuse me, your womenfolk think idleness to be a sign of aristocracy. With transport you do not get even the opportunity to walk. Your carriages do not carry you to open spaces, but make you idle and you reduce your body to weakness. Within a short space of time urbanites have become short-statured. Where formerly the women used to grind flour now the machine does it. Added to the weakness of the body is the fine flour
Which is indigestible. The women have lost the opportunity for some physical exercise through cattle keeping. Now they don’teven knead the flour and powder the salt. All this is done by servants and with the salt and turmeric are ground some harmful substances. Even in my time rice used to be pounded which is now pounded by machines, that takes away not only the opportunity for exercise, but also their food value. Girls formerly used to play about and participate in village dances. Now they only do knitting and most of the time keep sitting. While school boys have some exercise there is none for the girls. There is no occasion for their body to relax. In these circumstances the spread of diseases, like-malaria and tuberculosis is inevitable in cities. Educating boys and girls is all right, but they must also be given physical exercise. The men folk squat at their shops the whole day and inhale foul smells from drains and dust from the streets. When they fee] hungry they pick up fried stuffs and sweet meats from the _ hawkers. These eatables are flyblown and are covered with filth from the gutter. Thus, they carry germs of various diseases. Flies which settle on filth and waste infect the exposed sweetmeats and other eatables. This stuff is eaten by these people who squat all day over mats. While even the shadow of the sweeper is considered by them impure, the necessity of a bath and change of clothes is not realised. They do not feel any disgust over the filth carried by flies and take no steps to ward them off. Fruits, sweetmeats and other eatables including milk and curd touched and infected by flies are swallowed by people considered to be wise and respectable. The municipalities also do little to stop this pollution. We see that dirty hawkers carry flyblown stuffs in dirty baskets at the railway stations which unsuspecting people consume under the pressure of hunger.”
On listening to this the Barrister remarked that all this was very true. The Baba’s wife who was picking cotton in a nearby field and listening to his sweet recitation of the holy text also came and joined them and requested her husband to tell them something about ‘Soda water’. The Baba laughed
and said, “Once we went out on a journey by train. As we felt thirsty we looked towards the soda water vendor whose compartment was next to ours. We hesitated however, and thought that since we did not know what filth might be mixed with the stuff, we must wait till we got water. But several stations passed and no water was available. We were watching the aerated water vendor who was dressed shabbily and with dirty hands was Serving aerated water out of the same glass to all passengers including those suffering from diseases. Now and then he would rinse the glass and occasionally would even omit that. The ice that was covered with woollen rags, he would put without washing into the glasses. The empty bottles were swarming with flies. He was eating his food without feeling any disgust at the dirt around him. Allthis made us feel a kind of nausea. We got down from the train, but our host was not at home. As we were feeling thirsty, we went to the market for taking some water. Here also a shopkeeper was selling sweetened water and a kind of macaroni. He was perspiring all over and drops of his sweat were flowing into © the food stuffs that he was selling. Simple villagers were consuming the sweetened water unaware of the fact that they were consuming the poison brought by flies from the shopkeeper’s perspiration and the filth. We moved a little further and saw a marble paved shop where electric fans were rotating. Some well dressed people were using straws for this sweetened water. We liked the place, but then we thought, since we were poorly dressed villagers, we may not be allowed into it. In the meantime, a man came with a handcart and handing over empty bottles asked for ten dozen bottles filled with the stuff that was being sold. The empty bottles were flyblown and dirty. A man picked up the empty bottles and throwing them into a wooden tub washed them with a hair brush and after passing them through ordinary water placed them aside. These empty bottles were filled by a machine. The man operating it was perspiring; drops of his perspiration were falling over the bottles. The shop owner came and praised the man’s devotion to duty on the festival day. I was astonished,
for this sick man’s poisonous perspiration was dropping profusely over the bottle. What shocked us was that these bottles were being prepared not only for the ignorant poor, but also for the educated and upper class people. We wondered what made these urbanites proud of their way of life. We village folk can afford only milk and curd, but we certainly do not take flyblown food and drinks and eatables fouled by perspiration. We would rather be poor with our simple and clean food and not consume filth. So disgusted were we with what we saw, that myself and my wife came back to our host's house, who by now had returned. We requested him for a glass of curd milk or just plain water. I told my host what we had seen in the streets, at which he too vowed never to touch the filthy aerated water again. He too wanted iced water, but we told him to spare us, for it would only cause indigestion. It is those who consumed liquor who take ice. Most shopkeepers think of nothing but profit. They never think in terms of dealing honestly and supplying pure foodstuffs to their customers. Fraud and adulteration were everywhere.”
The Barrister’s wife asked her husband. “Why does’ nt the Government keep watch on such people.” Her husband replied, “Government has framed laws, and appointed inspectors but our people have hardly any sense of morality.” The Baba remarked that mere defining the duties or enunciation of religious principles is of little value. Very few people are afraid of God or love humanity. Although people bow in places of worship, in their hearts they are atheists. Their entire attention is given to making money and they have no regard for the sufferings of others. Itis little crying for justice when we do not feel for others.
The Barrister asked the Baba as to wherefrom he had acquired this wisdom. He replied, “This is the teaching of the Holy Granth. People who adulterate eatables or prepare them unhygienically, unmindful of the concern for others, are atheists and enemies of the mankind. They are an insult to God and shame to humanity. One who is indifferent to the sufferings of other human beings does not deserve tobe called a human being.”
The Barrister’s wife remarked, “That is the right observation. But why are such faithless people not punished?The Baba answered, “Most of them follow your husband’s principle of pursuing their own interest by fraud or falsehood.” She said, “But they must realise that their own good lies in reforming the wrong-doers.”
The Barrister observed that the Baba’s information was correct. These corrupt inspectors added much to their income by corrupt means. Therefore, they would not stop anyone from doing wrong. He said, “In ourtownIhaveseen that an inspector would throw rotten fruit on the garbage heap.”
“One day however, the leader of these vendors whispered some words in his ears. The result was that the inspector never set foot in that market after that. You see how evil flourishes. You know children are fond of fruit, but most of the hawkers sell rotten fruit only. The children fall ill, by eating the rotten fruits. By the corruption inspired by the leader of the hawkers several homes were visited by death and were desolated. This - was the effect of a whisper by the gang leader.” The Barrister’s wife asked as to why these dishonest inspectors were not pulled up and the honest ones encouraged? There was a brief discussion after this. The Barrister’s wife urged that members of the municipal Committees should pull up such dishonest employees. They are called city fathers. The Baba appreciating this title, felt that its bearers belied this. The Barrister remarked, “The city fathers do not discharge their responsibilities regarding protecting people’s rights. While good people are rare, they are not non-existent. Most of them seek honour and distinction only. Majonty of citizens are unaware of their ngnhts. There is a story about Socrates, the philosopher. During his time a person was seeking membership of a committee or a council. Socratesasked himifhe knew of the highwayrobbenes on their frontier. The man replied he had hardly any time to attend to such matters. Then Socrates asked him the question: ‘How many persons died of a particular disease, and how to meet such a situation. ‘Tothis also the man pleadedignorance. Socrates then asked him the question As good food is not
available in the city, what is the remedy?’ The man again pleaded ignorance. In short, Socrates asked him questions about a member's duties, feigning ignorance, and the man continued to plead ignorance. Socrates then asked him whether he was trying to become member of the committee. And, when the man confirmed this, he said, “All my questions relate to amember's duties. With your ignorance how will you fulfil your responsibilities?” Thereafter Socrates told him that his membership would then be a way of blocking good work only. Would it not be proper to let a man come forward who would be beneficial to citizens?” This appealed to that man and he desisted from seeking the election. Those who seek office to serve their own interest would certainly not be able to do any good to the electorate, particularly when they are ignorant of their duties.
On the Barrister’s wife asking for a remedy to this situation, her husband said that this should be done through education. But the Baba countered by saying, “Not through the Godless kind of education but one which inculcates fear of God and love of humanity.” The Barrister agreeing with him remarked that an illiterate person who did good to others was better than an educated person who was unmindful of other's good. The Baba said, the holy Granth also has inculcated the same teaching:
“If an educated person does evil why chastize an illiterate
one?” (Asa Var P. 469)
The Barrister expressed appreciation of the holy Granth. The Baba then quoted another part of its teaching which laid down that the purpose of education 1s to be able to do good to others. The Barrister said, “Their kind of education only produced critics. But the true purpose of education was to make one truthful and selfless.”
To the Barrister’s desire that he might live close to the Baba, the Baba remarked that in the village there were no courts for doing his legal practice. The Barrister said, that he was not thinking of practice, but of love and cleanliness, of pure air and water. The Baba said, “Villages too now were not
what they used to be. We have worked very hard to reform our own village. People have been changing for the worse.” He explained this by saying “Education has been divorced from moral qualities and the cleverness that people are acquiring, is doing great harm. In former times, the people of Punjab were truthful, committed no thefts and did good to others, but they have acquired the habit of telling lies. Formerly, even though, no loan deeds were written, people honestly paid off their debts. There were few courts and as there were no witnesses telling lies, judgements were delivered early. Formerly all matters were decided by the Panchayats and only a few people resorted to courts. Now because of the prevailing selfishness everyone is for himself. There is no respect for good and decent people. Now none is afraid of public opinion. People, these days have recourse to police stations and courts. In those places sit grabbers and then there are lawyers. The ill-repute of being a litigant is gone. Added to this is education divoreed from morality which has given a fillip to evil. The result of all this is restlessness, mutual hate and evil-mindedness.” The Barrister remarked with a sigh, “You have spoken the bitter truth. The villages have deteriorated. | thought all lawbreakers came from the villages, but seeing your village my opinion is changed.”
The Baba said, “The people of this region are blessed with God’s grace. They are somewhat conservative and straight; they study the holy texts, contemplate on them and follow what they study. We have got the liquor shop removed. Early morning the inhabitants visit the Gurudwara and listen to Asadi-war’, which has healthy influence on their thoughts. All live in fear of God and conduct themselves towards others with love. In other places people have lost attachment to holy places. They put forth some pretext or the other to avoid going there. The result is that the habit of their visiting the temple has been discontinued and their minds are deprived of spiritual food. This has enfeebled them. With the dropping down of devotees the priests take it easy and there is a general latitude. The morning service is not properly performed. The same is
true of the smaller villages. In a number of villages the temple schools have discontinued. Formerly the priest instructed the children and made them study the religious texts. That filled the hearts of students with love. Now all that the children do is to play or run after the cattle. Some, after studying outlandish things become lawyers etc. and start living in towns. Some become government officers and misuse their authority; some make use of their knowledge to create dissensions between the urbanites and the villagers. Some introduce caste distinctions among Sikhs. Thus the indifference to religion is undermining moral discipline of the villagers. In some places temples are used only as store-houses for fodder or as cattle sheds. In some places these serve as shelter for false witness.”
“Guru Nanak preached the essence of true religion. He enunciated these three principles; honest earning, sharing it with others and devotion. Guru Gobind Singh inspired the Khalsa with the martial spirit, so that a man’s attention should be equally devoted to God and to honest earming. Guru Nanak, guiding men along the true path got temples established at a number of places so that these become centres of devotion, development of character and propagation of goodness. The villagers are forgetful of the temples and have taken to law courts. With our money people like you ride motor cars and run over our children. If the temples were now functioning as they once were, litigation would drop and there would be few lawyers. My friend, just think of the wonderful effect of listening to the religious texts daily, and the joy it would bring to all. The priests formerly were the ideal kings of men both in devotion and in doing good. They were respected by all and in turn gave love to all. Their way of life instructed the children in noble conduct. Whenever the Panchayat assembled and decided disputes, the priest’s, word prevailed. The villagers were free from suffering. With indifference to religion all that teaching has been discarded and the people have lost the happiness that once they had. The town is responsible for it. Our men who visit the towns pick up their ways. Formerly people did not mind travelling long distances
on foot, but now for even small distances the villagers seek the railway train. Now they are pushed around by clerks and are jostled in crowds. Formerly the womenfolk used to grind the corn themselves. Here and there would be a tread-mill, but now the oil engines have made flour machines common. The village women have now given up grinding corn. The machine-ground flour is generally adulterated with harmful substances and inferior grains.”
* “Common pasture lands are now being ploughed over with the price of foodgrains having risen. There is a scramble for more cultivation. Now there are few pasture lands for cattle. Milk and milk products have become scarce. Therefore people’s health has declined. During Maharaja Ranjit Singh's time the soldiers were tall and broad-chested. Now such species are a rare sight. once met a Muslim old man who talked of the day when Maharaja Sher Singh was assassinated while inspecting a parade of the army. The old man was in tears as he described the tall and sturdy men of those times. They are nowhere to be seen. J myself look a fairly sturdy person, but I am shorter than my father. The reason is the scarcity of milk and butter. You who are highly educated think only ofamassing wealth and are unmindful of the people’s health or their moral and religious life.”
while this conversation was going on, a cultivator from a
neighbouring village named Mit Singh had come there. He used to come to the Baba now and then to be instructed by him in wisdom. From the Baba’s company he had come to feel that his own village should acquire the moral qualities and religious fervour. Such was the character of the Baba’s village. He listened to the conversation between the Baba and the Barrister with fixed attention. At last he asked Baba a question hoping that the Baba and the Barrister would not mind it. The Baba told him that no one would mind if he said something good and in no way hurt anyone’s feelings.
Mit Singh said, “Formerly there were forests in the country where cattle would graze and the inhabitants of those areas would provide ghee which was pure and cheap. Now these forest areas have been brought under cultivation, with the result that while there are plenty of foodgrains and cotton, milk and butter have become scarce. Ghee is now adulterated with ordinary oil and animal fat. The government should preserve some areas for cattle. In the absence of good milk people are becoming weaker. Even in the army the men who offer themselves for recruitment are weaker than those who formerly used to come forward.”
“Another matter that I wish to put forth may sound to you as absurd but I cannot help expressing it. In the area between the Indus and the Jhelum thousands of square miles of land are lying fallow. The Indus has a plentiful flow of water. A canal should be dug out of it and the area should specialize in the cultivation of food-grains so that food can be supplied to the whole of the Punjab. This food-stock should strictly be used
for food and not for trading and profiteering. If this was done, there would be no famine.”
The Barrister marvelled at this ingenious idea, but pointed out that the Government would not bother to undertake any such scheme to serve the interest of the people.
- TheBarrister wondered how it could occurto a mere villager that each one of the country’s citizens should get good, easy and cheap food. Addressing Mit Singh he said that it was not easy to believe that the government would be so anxious about the welfare of each citizen. Mit Singh counter-questioned him: “Should the government not consider that the public should be happy and earn its goodwill? Governments are strengthened through goodwill and not through terror. When the sons of the soil get food without difficulty and at reason able rates, the people will be happy and nourish goodwill towards the Government. Then they will have a sense of participation in the Government. There will be no famine. All this will happen irrespective of what the composition of the Government is. Let the surplus foodgrains be exported as may be convenient. The Barrister smiled at this simple talk.”
Mit Singh said he did not know much more about these things. It was all right that there was a railway and telegraph system and there were canals. He wished the Punjabis to get twenty seers! of wheat for a rupee, one and a half seers of ghee, ten seers of jaggery and five seers of sugar. With such an arrangement the people will be so happy that they will forget even Raja Bikramjit. These may be imaginary reflections of an illiterate person, but [ thought this should bring happiness, both to the people and the Government. The Barrister said, “While all this is attractive it does not seem practicable.” Mit Singh said, no doubt, but people like you who are educated should think of a remedy. People who have received education for twenty years should do hard thinking and suggest remedial measures.
1. Ameasure of weight a little less than a kilogramme.
The Barrister said with a smile, “Why don't you tell these things to the Governor?” Mit Singh replied, “I will try to get an opportunity to speak to the Governor when he comes this way again. I shall try to go to his Camp and suggest these measures to him. All I can say, with such measures, the people will be happy, the soldiers brave, and there will be goodwill for the government. All] can say is try your best and if it is impossible, give it up.”
The Barrister assured Mit Singh that he would give a thought to his suggestion. Then addressing the Baba, he asked him to tell him more about the changes in the village life.
The Baba said, “I am talking about the decline of facilities for the upkeep of the body, particularly scarcity of wheat, ghee and sugar which Mit Singh had mentioned. Formerly the village people would go to the temple after an early bath; now this is on the decline and there is no emphasis on cleanliness. The village lanes are dirty, the ponds are filthy and there are heaps of garbage near wells and ponds, breeding diseases.” The Barrister wondered why this had happened, because in the West there was emphasis on cleanliness, which the people should follow.
The Baba replied, “Itis the educated class which is to blame and the common people follow the educated among us.” “The educated people, said the Baba, “imitate the talk and ways of the rulers. They forget their own culture in the process. You know there is no untouchability among the English. Our people are following this. They have forgotten cleanliness. The doctors are of the view that the Indian people gave up the emphasis on cleanliness after Mahmud Ghazni.” To the Barrister’s view that the Indians were neverclean, the Babareplied that cleanliness existed side by side with the practice of untouchability. He _ amplified his views by giving the example of the Indian kitchen which was kept clean and where no unclean object was allowed to come in. Men also ate therein. The emphasis on cleanliness led to individualism in preparing food so that by eating out of another's hand a person became an outcaste. Even a clean person's touch was supposed to defile food. This
was superstition and not genuine cleanliness. The Barrister’s wife asked if it was not true that the third Guru would not meet anyone who had not taken food out of the common mess. The Baba said that “The Guru certainly tried to level up castes. No one must be proud of his caste nor hold another in contempt because of his cast. This was Gum'steaching. The Guru's langar or common mess was always kept clean. This had the effect of banishing the pride of caste.” To the Barrister’s query as to how the educated had done anything wrong, the Baba replied, “Now people go into the kitchen with their soiled shoes on. Their shoes and clothes are dirty and food is taken right there. You know there are disease germs. These will come into the house along with dirty shoes. In the modern life the kitchen space is not kept clean. In the houses laterine and dirty drains lie close to the kitchen. While on the one hand they have removed untouchability, on the other they have brought in filth. In the holy Granth along with the rejection of caste there is an emphasis on cleanliness.”
“One day while any grandmother was cooking, adogcame near the oven and shookhimself. My grandmotherimmediately threw off all the cooked food lying there and started cooking anew. You will perhaps make fun of such practices. People consider the uneducated to be stupid and the educated to be wise. They will say, if a dog entered the kitchen how did his touch pollute the food lying there? This they will say is only a superstition, but the Doctor tells me-that a dog caries infection from so many dirty places and when it shakes itself, various germs which he carries fall on the food. From its body germs of various diseases infect the food articles and the utensils. What my grandmother did was correct, only she did not understand its correct reason. She had only heard from her eijders that in this way food getsimpure and so she threw it away. Now as the Doctor has told me, you educated people should explain to the common folk the need for cleanliness. But while people get rid of superstition, they also throw off cleanliness.”
The Barrister’s wife said, "Now-a-days people have a separate dining room and sit at the table to eat, though this
practice has not yet become common.” The Baba said, "Madam, what is needed is cleanliness, irrespective of the mode of eating. Ifthe dining table is at a distance from the kitchen, flies may still settle on the food.”
The Barrister pointed out to the Baba that his meals were not taken in a confined kitchen space, but were carried to him in the fields. The Baba said, “I did not recommend a kitchenSpace with a definite line. My emphasis was only on cleanliness in the kitchen space, the cook and the place for eating. These should all be clean. Food if taken at a clean spot in the open air and sunshine is taken properly and of course, flies should not be allowed to touch it. Itis wrong to drive away from the people's mind the objection to filth. We villagers have some body resistance, but the townfolk being not so strong need more of cleanliness. You know fire destroys the bacteria of diseases. Food that is consumed soon aiter being cooked, is automatically clean. Now this practice is dubbed as superstition. We notice that in baking bread foul perspiration falls into the flour when it is kneaded and this bread is exposed to flies and dust. The © vendor may be a dirty person with unwashed hands. Thatbread you take and imagine yourself to be imitating Englishmen. Have you ever been inside the shop of a baker? You will see there nothing but filth. You think the stress on cleanliness is a superstition, but bother little about filth.” The Barrister agreed with the Baba’s observation. The Baba said, “The country is losing its old virtues while no new virtues are coming in. The Barrister showed deep interest in learning more on the same lines, particularly about the good habits discarded under the false Impression of being superstitious.”
TheBabareplied, “Usuallysensiblethingslaterontakethe form of superstitions. The stress on cleanliness in food led to superstition and was carried to an absurd length. This was explainedastheavoidanceofritual pollution. Thiswouldleadto caste pride and the inhuman treatment of the so-called untouchables. This kind of pride and superstition were condemned by the third Guru.” The Baba continued, “Our ancestors warned against sleeping under trees at night. The
explanation given was that this was to avoid ghosts and evil Spirits but the Doctor was saying that at night-time trees cannot purify the air that we let out and this causes diseases.” The Barrister agreed that this was so, but then asked why was there a prohibition against plucking of leaves? The Baba pleaded inability to answer this. The Barrister’s wife mentioned the discovery of an Indian scientist who has proved that trees also sleepatnightandshouldnotbedisturbed. The Barristeragreed, but observed that the ancients explained everything on the basis of religion whichturnsintosuperstition. The daily bath for example, isamatterofsanitation and cleanse the blood vessels and pores of the body. This would keep the body healthy, but this too has been attributed to religion. The Barrister’s wife added that once in a display a man’s body was pasted overwith goldleaf. This blocked his pores and they failed tothrowoutthe poison from the body. The man died. This only justified the practice of daily bath among our people.
The Baba said, “Not all, but several practices are definitely related to religion. While bathing keeps the body healthy, do not forget that health is also an aid to spirituality. Asickperson . cannot concentrate his mind. While we bathe, not only the body but the mind too tends to become pure. That is exactly the time when one should meditate, and pray to God. While prayer may be offered at all times, all the Gurus have particularly expressed the merit of prayer and meditation in the early morning hour. That is the hour when the mind is quiet and peaceful and can practise concentration. This is the time when food has been digested and life’s worries have not yet started bothering us. Allthese circumstances help in the concentration of the mind so that prayer can bring great peace. So you see, bathing has also a spiritual function, but the belief that it would lead to liberation and forgiveness is a comprehensive term, implying along with the cleanliness of body the purity of mind. The Baba quoted from Gurbani aline which commends prayers, charity and holy bath’. The greatest of all duties is prayer called
1. Gurmukh nam dan ishnan.
Nam. This implies loving devotion to God like that of a child to its parents. Man must engage in the activities of the world but all the time keep hold.of devotion. All the time one must avoid doing evil, and do good. This is dan or charity. To keep the mind pure is third practice, that is ishnan.”
The Barrister’s wife asked about the way to keep the mind and the spiritual power pure. The Baba replied that the mind should be kept subordinate to the spiritual urges. Nam or devotion continued to purify mind and soul. The lady asked about the difference between mind and the spiritual faculty. The Baba replied, “The function of the mind is to follow urges of the body irrespective of any higher consideration such as good and evil. This discrimination belongs to the realm of the soul. such discrimination is spiritual. The mind’s urges are judged by the soul which persuades it to give up what is bad. The strong spiritual quality keeps the mind under its control. Haven't you heard a part of the Sikh daily prayer where the seeker asks for a humble mind and higher understanding which should be guided by God? This implies that the mind should keep itself subordinate to the spiritual quality and the spirit should seek guidance from God.” The Baba then pointed out the extended meanings of Ishnan or bath. He quoted a few lines by Guru Nanak which implied that “A man bathing at holy places without the purity of mind is like a jar that is washed from outside, but is full of poison.” This drew a word of admiration from the Barnster. The Baba said that in the earlier generations people would wash the cow’s face and udders and then draw the milk in a utensil that had been washed and dried in the sun, but the lazy milkmen of later times gave up all this. The Doctor was saying the other day that a milch cow should be kept clean. Cows develop a kind of fever which gets communicated to human beings. Soitisbesttokeepcleanliness , all round the cow. The curd-pot also should be washed and ' sun-dried before use. By this means milk and its products remain clean. Unclean utensils are infected by invisible germs making the milk also infected.” The Barrister endorsed the Doctor's view.
The Baba said that in the holy Granth Sahib also there is an injunction to wash the milk vessel before putting milk in it. The Baba‘s wife observed that some people before sun-drying the vesselalsotreat it with the fragrance of incense. Hermother used to do that. The Barrister said, smoke as well as sunshine are both germicidal. By this process sourness and foul odours are also eliminated. Then turning to the Baba he asked him to tell them more about cleanliness in villages.
The Baba said, “In the old days people used to get up before dawn and lead the team of oxen to the field for ploughing. The woman would remove the cowdung and then wash herself and sweep the house clean. After that she would turn to the churning vessel and make butter. Then she would make chapaties in a clean place. The family would partake of food also at a clean spot. She would carry breakfast for the menfolk in a clean basket and a clean pot to the field. This, they would take near their wells under the shade of trees. In these times the women-folk have given up the habit of early nsing. The house is not kept clean, early bathing and | the religious service are discarded. There is a lot of soiled stuff lying around which they just overlook. This is what the villages have come to. Another evil feature is the decrease in the number of milch cattle. This has led to the weakening of the human frame and the consequent laziness. For people with weak health, there should have been an emphasis on greater cleanliness.”
Mit Singh, who was present all through chipped in and said, “Didn't I tell you that the government should give us all kinds of eatable stuff cheap, otherwise even the soldiers on combat duty will feel tired. The new agricultural colonies have provided wheat and cotton for export, but the people of the Punjab are short of these articles. The Government and the public should give serious thought to this problem.”
The Barrister smiled at the simplicity of Mit Singh. Then turning to the Baba, he remarked how with medical teams asking people to maintain cleanliness in villages and schools, they still were dirty.
The Baba said, “It is a common sight that garbage heaps keep lying near wells and with rain their dirt percolates and goes into the wells. Garbage heaps keep lying all around. During rains they emit foul smell. In the city there are drains. The villages lack this facility and thereby force dirty water to remain where it is. Doctors and other functionaries rarely visit the villages. They seldom educate the village dwellers in principles ofsanitation and the planning of houses and lanes. The benefits of open air and sunshine are not explained nor of milk and the locally produced sugar. Tea has replaced milk. This habit is brought to the villages by retired armymen. This has affected the physique of our people.” The Barnster wanted to know how production of milk could be improved. The Baba said, “In the west people consumed plenty of meat to keep fit. In our country which is warm neither liquor nor meat suits us. For us, with our warm and dry climate, milk is the most proper food. But these commodities are becoming costlier, with the result that our bodies are becoming feeble and we are losing our height. I do not worship the cow as mother, norsip its urine as a religious duty, but know the cow and buffalo are useful for milk and agriculture. I feel that these animals should be available at less cost. Pathans buy our cattle, they use them for milk as well as for meat. Cow-slaughter is being practised also in our country. This would naturally raise the price of the cow. Very little is being done to bring the price of these cattle to a reasonable level; nor is anything being done to improve their breed. Why should not the sensible people in cities tackle this problem?”
The Baba said, “The efforts of the government in this direction are not adequate. The export of cattle should be stopped and animals of good breed should not be slaughtered. For health the building up of the resistence of body is very necessary.” To the remark of the Barrister that the villagers were still sturdy the Baba pointed to him to visit a village during an epidemic. The people are hardly aware of the benefits of open air and sunshine. With the paucity of medical aid, diseases naturally spread. Wherever there is a hospital in a
village, some treatment is available; otherwise the whole village is in the grip of sickness. The Baba suggested some measures in order to improve the health of the villagers. These were such as introduction of prohibition, discouragement of tea drinking, better housing at higher sites with more air and sunshine. Furthermore, garbage heaps should be made at a distance or buried to produce manure. The village pondshould be cleaned, and there should be no defecation near the village. More milch cattle and more indigenous sugar should be produced. In addition to this education should be spread. “The Barrister admired the Baba’s all round wisdom, despite his unsophisticated looks. The Baba said what he had been telling was a result of hard-won experience. The villages have three blessings namely, pure air, pure water and sunshine. There are other facilities also in the village which are not available to townsfolk, such as cheap living, but nevertheless, the villages are in a bad way. The well-educated people should turn to reform them.”
The Barrister said, “In the Baba’s village there is cleanliness, the pond has been divided for the use, separately, of animals and human beings. The evils associated with garbage heaps have been eliminated to avoid infection of wells. The wells also are so made to keep away dirt and are sheltered. The houses are cleaned and well ventilated. The lanes are also cleaned regularly.”
after Mit Singh had left some other visitors came. The Barrister
Masked the Baba what had made him so wise and wide a wake despite his lack of formal education.
The Baba replied, “It is like this. Our wisdom arises from within whereas the wisdom of people of the west arises from outside. A pure and healthy mind seeks cleanliness outside. Any one who daily purifies his heart wishes also to keep himself and his surroundings clean. Soiled clothes displease him, so he washes them. He makes efforts also to keep his surroundings clean. He feels his gorge rising at the sight of filth. So his mind seeks to maintain harmony within his self and his surroundings. Impurity in one causes annoyance and thus there is a stress on purity within and without. The occidentals have discovered the benefits of light by experience. Their wisdom thus comes from outside. Our people on the other hand, being inward looking, seek to harmonize their mind with their surroundings. That is how this consciousness came to me. We have got the liquor shop removed because the effect of drinking is to foul the understanding. We have increased the supply of milk in order to strengthen the physique of the people. The Doctor has also educated our people about the principles of health and good living. This has brought about great improvement in the village. We have combined the best of the old and the new. We tell the people are following the west exclusively and have cut themselves off from India’s past. The great distinction of our land has been the elevated spirit. But those who follow western ways are discarding it so that while externally they appear illumined, their minds are dark.
While we should derive from the external civilization of the west what is good, we should at the same time not shut out the light of wisdom given by our own tradition. Mere external means will not improve our minds. These will fail to bring joy. Unless one is happy at heart, no external means will bring joy. With external knowledge you should also acquire spiritual knowledge. Without this all your learning will be in vain.”
The barrister marvelled at the way the Baba had analysed the distinction between material comforts and enlightenment. He expressed great admiration for his wisdom which came not from colleges but from self-education. He said, “I had seen symbols of Buddhist culture in the West, but had not understood them. One Buddhist Figurine seen there, was one of the most beautiful in the world. My tastes were unable to take in the beauty of Indian art, but now with this new wisdom I can appreciate it.” .
The Baba told him that the distinction between Indian and Western art is that western art follows the visible form, while Indian art takes its inspiration from meditation.
The Barrister expressed admiration for the Baba’s philosophical views. “Our art,” he said, “was formerly ndiculed by the Europeans, but now when they have realized that its inspiration comes from within, they appreciate it. Our entire religion, spirituality, art, music, painting, sculpture and poetry arise from within while their inspiration is external. They have depicted only what they have seen. The Baba’s words, he said, had given him a guiding point with which he could form the right judgement. Still he wondered where he could have derived this learning inspite of never having been to school or college.
The Baba pointed out that our Indian system of education consisted in arousing meditation. The western philosophers deny the existence of a Bullas support of the earth. Guru Nanak also with his inspiration from meditation said the same. So meditation is a great source of knowledge. In the Guru's words there is a query, “with the heart lying impure can the body be purified?” With the mind purified, wisdom will dawn on it-not
merely learning by rote but through wisdom. External knowledge is not to be discarded, but a balance should be maintained between external knowledge and meditation.
The Barrister said that he felt deeply enlightened, even though so far he had equated knowledge with frivolous controversy. To his query whether the vocabulary which he used was his own, the Baba replied he had listened to a wise teacher. He had deeply thought about inner purity. His teacher had developed a way of feeling the impurity of another's mind. He never failed in his judgement and could predict the kind of actions a person would perform. The Baba confirmed that a sensitive mind could judge the joys and sorrows of others. In the same way it could judge its own states of inspiration or depression. This makes for the judgement of learning. People who have received only external knowledge, ridicule internal inspiration and call it the superstition of mendicants and religious teachers. But this wisdom alone rests with us after death and brings joy. “Tell me truly”, the Baba asked the Barrister, “with all your knowledge, money and fame are you truly happy?” The Barrister confessed that he was not happy and felt that the world was unhappy too.
The Baba said, “The awareness that one is not happy indicates that there is a void rising from the depth of the inner self. The meaning of this is that with knowledge, wealth and reputation joy has yet to come. There 1s a call from within to seek some other means to acquire happiness. That effort lies in the purification of the self. The impurity gathering on it brings suffering. To have one’s faculties scattered without concentration makes the self weak and unhappy. By purifying it and concentrating its faculties, and meditating on the supreme self, it finds poise and happiness. Then its moves take the form of enlightenment and joy. Should the external wisdom combine with that, it will lead to redoubled happiness. When your resources like knowledge, money and fame come to be seen in their reality the happiness that follows will be real. Then within yourself a lamp will be lit and you will feel exalted. Then the self will not be affected by worldly objects
and you will become an active agent and not a passive recepient. In that state sorrow will be eliminated. Thus the self is strengthened and can withstand suffering. But when the self is covered with darkness, with its powers scattered, it is subject to pressures and is weakened. Its thirst after material objects converts it into something material. Such a selfs like a dead one. Ifyou put a dead body over books or bury it in gold or sing praises of it, it will still remain dead. External objects will not impart to it life or feeling of exaltation. That effect will be achieved only through enlightenment of the self. With such enlightenment the self can derive joy even from external objects. With knowledge it can impart joy to the rest of the worldalso. You who have received external knowledge should also get enlightenment which will bring joy.”
As the Baba was discoursing thus, his talk took a subtle form. There was silence around and his listeners felt as 1f they had been frozen into statues. The enlightenment which was within the Baba, also arose within his listeners. They felt the wonders of ecstasy. The veil of pride was removed from Barrister’s mind, and humility was aroused in him. He could see the error of his life and the Baba’s simple words appeared to show him the fountain of joy. The Baba was aglow with a divine light, his eyes were shining, his body glowing and radiating love. As the Baba stopped speaking, there was silence all round. Listeners were like beings, plunged in an ocean. After a long silence, the Barrister said, “I was convinced of the wisdom of what you have said. “Today I have shed my stubbornness and pride. [am no more ashamed to confess my weaknesses. | was untouched by this inner wisdom which you have mastered. Your external knowledge may not be very vast, but the lack of it no more appears to me as stupidity. The wisdom that you have, brings joy and your words go to the heart. My learning has not brought me joy and my self is scattered and impure. I request you to lead me on this path so that I too find the centre of reality, and my mind gets fixed on it.”
subhag who had been listening to the Baba’s discourse was now lost to the external stimuli. Her self was concentrated on a spot of light. Those present did not notice her transformation. Herface acquired poise and she was filled with an ecstasy which imparted a glow to her face. Suddenly she cried “There he comes” and fell unconscious. Her words had such an effect that all felt the presence of a lightning flash. The Barrister and his wife felt the echo of the opening lines of ‘sukhmani which declare, “From meditation on God, find joy and banish your suffering.” That chant rose thrice and then in aloud voice was repeated five times “Waheguru”, the supreme Name of God.
In this state of ecstasy all were silent with eyes closed. As they opened their eyes, they could not see the presence that had pronounced the holy words. The Barrister and his wife were chanting ‘hail, hail’. A strange tremulous motion had gripped them and they felt it was unprecedented. They were overwhelmed. They felt like disembodied spirits and felt as if the gross flesh had fallen off them. All this happened in a flash. Love permeated their spirit—love for all existence. There was the feeling of wonder and thankfulness. Their tongues automatically cried ‘hail, hail’. The Barrister fell at the Baba’s feet and cried repeatedly, “God is real truth. | have seen Him pervading everywhere. I feel like being I am plunged in an ocean of joy. This joy has divorced the physical faculty from my self. This joy is inexpressible. Each hair on my body is reverberating with the music of God, like the wires of a lyre. Reverent Baba, may you live long. You have saved and enlightened one like me—Waheguru, Waheguru.” While the Barrister was uttering words of fervent piety, his wife was still silent and absorbed. Her head was bent in an attitude of worship. Inner joy had made her immobile. Excess of bliss had made her, in a way powerless—her hands, feet and tongue refusing to make any move. The Baba was himself in a mood of joy. All remained in this state. No one was thinking of the problems of home or farm. The world had been forgotten. Under the fervour of devotion and absorption in God the whole past, present and
future became unreal. When God is forgotten, in that state deluded human beings regard God and the higher objectives as unreal and a superstition.
In this state of ecstasy the Baba had heard the Barrister’s formation of his vision and answered, “Ifeel Godis great. When the self rising above the visible world touches the infinite then the mind gets forgotten. The mind then stops functioning. When the self returns to the world of the mind, the mind is rendered joyful but is unable to express its Joy.”
After a long interval all those assembled thought of the affairs of their lives. The Baba said, “let us move.” Addressing the Barrister he said, “Rise, God has conferred on you, grace. Rising early morning engage yourself in Divine laudation. Laudation leads to love. God is the ocean of merits, sing His praise. As Guru Nanak Dev has said, “On whomsoever is conferred the blessing of singing God's laudation, he is king over kings.”
“Sing your laudation in the words of those holy ones who are united to God, who having a sight of Him, sing His praises. In the same way you too, have uttered hail’. Those supremely enlightened ones have chanted the holy word, Gurbani. You too sing that Bani. The mind will then engage in God's laudation, of whom you got a glimpse today and cried ‘hail’! Study Gurbani thoughtfully and through it remember God. In all states of existence remember Him as the Beloved, who is ever with us and gives us love. Thus will you be united to Him, purified and abide in His presence.” The Barrister asked tenderly who was it that came and after showering grace disappeared. The Baba replied, “It was a supreme devotee, a holy man who had achieved union with God. Heis ever under shelter of the clouds of Dharma. When he showsgrace, he confers the gift of devotion as a flash of lightning. Giving life to the dead and showing the path to the strayed ones, he confers devotion on those who are without it. Everyday in our prayer we pray for association with the holy men whose contact may confer on us devotion. These holy ones, without revealing themselves, confer grace on those who are engaged in devotion and call to the path
those who are away from it. Their appearance is in a flash, but their grace lasts. Our association too is a result of their grace. They have granted liberation too, as a result of their grace. They have granted liberation to many. You too keep associating with holy company and do harm to no one. By the Master's grace we shall keep meeting. In holy company you shall get more and more enlightenment.
As they were thus conversing, it was noticed that Subhag was unconscious. After some effort she was revived. She cried, “Why have you disturbed me?” The Baba stroking her head affectionately said, “My child render thanks to God who reveals Himself to such as you. My child, come now into your full consciousness.” Subhag was saying, ‘Is he gone, Is he gone, the one dyed in loving devotion to Guru Nanak Dev.”
The Baba exhorted her to render thanks to God who confers grace on us and pulls us out of the pit of darkness.
Then all, fixing their devotion on the Guru sang with fervour the closing sloka of the holy Granth: Tera Kita Jato nahin— ‘Lord, Thy bounty have I not realized. Thou has enabled me to do this great deed. Without merit am [-Thou hast shown me mercy. In Thy Grace hast Thou granted me association with the holy Guru, By devotion to Thy Nameis my heart aglow with joy.” |
After this with hearts full of thanksgiving all took their departure.