Chapter - 15 : Riddance from spiritual torpor
“कबिरा मन निर्मल भया, जैसे गंगा नीर।
पाछे लागा हरी फिरे, कहत "कबीर, कबीर"।
“Kabira man nirmal bhaya,
jaise Ganga neer.
Pachhe laga hari phiren,
kehat “Kabir, Kabir”
English Translation
Says Kabir, I have made my mind pure like holy Ganges water
Now God is running after me calling “Kabir Kabir.”
Hazrat Shah Bahauddin Naqshband, Rahmatullahu Alehi [17th from Prophet Mohammad in the Hierarchy of Naqshbandiya-Mujaddiya-Mazahariya Tariqat of Sufism.] after whom the Order of Laalaa Ji’s Masters has been named. Once a person visited him and said-“I have everything, money and all other things needed for the worldly comforts, but in spite of that I am not happy. Please tell me about some such person who is the happiest and the most contented person in the world.” Hazrat Shah Bahauddin told him-“I know of such a person but he lives in a faraway place. To meet him you would have to travel a long distance.” He replied- “I have no problem travelling as far as I have all the means of comfort at my command. I am not worried about the distance.” In counter reply, Hazrat Bahauddin told him-“it is not a matter of distance. One has to ascend vertically up. You can go far away but this journey would require you to go up.” This man was now confused and said-“I have all the means to travel long distances but I have no means to go up. What do you mean by going up? I can ride a bullock cart, I can ride over a camel or horse, these are all available to me, who can take me to long distances but I am not able to understand how to go up.” When this man thus enquired, Shah Bahauddin told him- “you can ride over all means of taking you to long distances but to ride over the means that can take you up you would have to dissect yourself because a lot of your own weight [that is your ego, your ‘I-ness’] does not allow you to go up. You would have to cut down and throw it away. While going on a journey of long distance you can remain intact and undivided, in the journey of going up you would not be able to keep yourself intact, because you yourself are the obstruction in that journey.”
Look! If one thinks seriously, there is no obstruction in going up, except the “I”, which has tied the entire load around it. It is that weight which causes the obstruction. This load is to be shed gradually. The fact of the matter is that in the mind of every person there is disharmony. It exists at various levels. There are in-numerous thoughts and many tensions. Every person is surrounded by various kinds of discords and unruliness. As far as the question of harmony or disharmony is concerned, one would have to do some such thing outwardly so that its rhythm and consonance may settle the disharmony inside. One should try to create such a situation outside that the Self inside gets stabilised and even if it is only for a moment, it may get some rest. Meaning thereby that our effort should be in the direction of creating such a rhythm outside, may it be for a very small duration, that it puts an end to the discord inside. The purpose is achieved. The question is not your rhythm; the real question is the discord within the one who is there in front of you. No one knows for how long he was in search of such a puff of wind that may dry out all the humidity inside and finish all disturbances.Regarding his own journey, Laalaa Ji writes in his autobiography - “The plight of the world is not always the same; it keeps on changing. When one passes through the hot and cold winds of life, one becomes seasoned through these experiences and then one understands the truth :
“Deha dhare kaa dand hai, sab kaahu ko hoy;
Gyaani bhoge gyaan se, moorish bhoge roy.”
Child marriage was prevalent in those days. We were still adolescents and studying when both of us [brothers] were tied in the nuptial knot, one after the other. Being a landlord family, the marriages were performed with great pomp and show. The other sides were also landlords. Like my childhood memories, the memories of marriage are also dim and forgotten in my mind. It appears that it was something to happen, that has happened and that’s it. Similarly, many bright nights of my life passed away just like that. Some of those days still reflect in my memory but some of them cannot be recollected even on making an effort. All those days unfolded like a cinema and disappeared. Yes, it is okay, as the time does not wait for anyone.
The image of a prince riding on the wave of affluence that was embedded deep within me started slowly disappearing and it looked as if it now wanted to depart. Again the wheel of time took a turn and a new facet of the world appeared before me. It appeared to have completely shaken my personality. The mirthful period of my life disappeared like a dream leaving behind its memories. Although its attraction was great I never got disturbed even a bit. I had the faith that this turning wheel of time would never stop and that longingly it would take me on the path of my Lord.
Ultimately the boat of my life also capsized in the midstream like that of Narada.
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| Brahmarshi Narada in his famous story. |
[in his famous story#]. Amidst lots of difficulties and hardships, I was standing at such a juncture in my life that I had to take a decision about my future. My father, who was my refuge for all my comforts and my dreams and on whom your entire family depended, had departed from this mortal world. Our mother had already left us much earlier. I felt my world had been lost and that my future was in the dark. Perhaps this was like a foreboding for my future life.
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# This story relates to the incidence through which God gave Gyana [gnosis] to Devarshi Narada. Once Devarshi Narada visited Lord Krishna in Dwarka. Lord Krishna welcomed him with great cordiality and asked him about the purpose of his visit. Devarshi Narad requested Lord Krishna to tell him what is ‘Prakriti’ or ‘Maya’ [illusion]. Lord Krishna very graciously told him “that ‘Prakriti’ [Prakṛti includes all the cognitive, moral, psychological, emotional, censorial and physical aspects of reality.]couldn’t be explained in words; it could only be experienced. Come with me.” Thus they both left Dwarka and reached a place in the desert. Narad asked surprisingly ‘where have you brought me, my Lord? How would I know about “Maya” in this desert?” Lord Krishna asked him to have patience and after going some distance he suddenly stopped and told Narad that he could not walk any further; he was feeling thirsty. Then he gave him his pot to fetch some water from somewhere. Narad consoled him and said that he would fetch some water for him quickly. Narad then walked away in search of water. A little far away he spotted an in-habitation. Perhaps this was the gross form of ‘Maya’. He was delighted that he had found a well. A beautiful young girl was drawing water out of the well to fill her vessel. Narad was astonished at the beauty of this girl, who looked like a goddess. He immediately asked her if she could give him some water to quench his thirst. The girl was as polite as she was beautiful. She agreed with great devotion. Narad outwardly was drinking water but his eyes and mind were set on the blooming youth of the girl, and he was lost in it. Narad followed the girl to her house, where he saw a person and asked him whether he was the chief of the house. The man replied that he was not only the chief of that house but was the landlord of the whole village and asked Narad-“what is your purpose, Sir”. Narad, getting reckless out of the attraction of her youth, immediately said that he wanted to marry his daughter. The old man too did not take ill of it and thinking that Narad was an appropriate groom for his only daughter said ‘why not-you are young and healthy, but there is one condition. After marrying my daughter you will have to stay in this same house in this village. Narad, who was deeply attracted towards the girl immediately agreed. Both of them then were tied in the knot of marriage. After a few days, the old man died and Narad had to take charge of all his responsibilities. He was blessed with four children and thus he got absorbed in his own world. When he would take one of his children in his lap, the other would ask him to take him in his lap and so on. Considering this to be the ultimate success of life, Narad used to appreciate his fortune. But then at this very moment, he came across all sorts of difficulties in the form of floods, storms and so on. His wife and children started crying and asked him to save their lives. Narad took them in a boat and in that turbulent water started somehow to save them. But the boat got toppled and Narad could save neither his wife nor the children. Drowning in water his children were shouting for help but Narad was helpless. Suddenly a big wave of water threw away Narad at the shore. He was moaning and lamenting that he had lost his wife and children and that there was no purpose in his living alone without them. Instantly he heard Krishna saying “Narad I am thirsty. Have you brought water?” This was Krishna’s voice. Narad turned and saw Krishna standing in front of him. He rushed and embraced Krishna and said “Krishna! My wife! My children! Bring them to life again.” Krishna alerted him “What are you saying Narad. There was no wife, no children; all this was Maya.” Narad regained his consciousness and saw Krishna in the form of ‘Purusha’ (the luminous Soul), who makes the entire creation dance to the tune of his eyebrows.
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The luxury and comforts of the life of a landlord left us much behind with the demise of our father. How strange was the play of my Lord? No certain source of income was now left with us.
We had to vacate our palace-like house, which was well equipped with all comforts. In the city where we used to ride on horses and palanquins, we had now to walk in the same streets barefooted or wearing wooden slippers. This is a sad part of my own story, which however dear it may be to me, why should make you all grieved by telling you such a gloomy past of my life.” [Quoted from ‘Autobiography of a Sufi’, its pages 52, 53, 54].
Huzur Maharaj [Maulana Fazl Ahmad Khan Sahib Rahmatullahu Alehi] was one of the great souls, and one of the great spiritual teachers. He shows us our glory. He wants us to be more alive, to wake up from our spiritual torpor. His message can be stated in many ways. It is the core of every religion. It is the longing in a human being to live in the unlimited freedom of joy, to move inside beauty, that most profound need of the human soul to flow with the inexpressible that animates, luxuriates, burns and transpires through form, enlivening what is as steam, mist, torrent, saliva, blood etc.
Till then Laalaa Ji had formed an aptitude to present himself in the ’Huzuri’ 'हुज़ूरी' حُضُوری[attendance] of Huzur Maharaj, everyday morning and in the evening. Just a few days later an important and unforgettable incident occurred in his life, again.
That evening he [Laalaa Ji] was accompanying Huzur Maharaj on the road originating from ’Town Hall’ passing through the heart of Farrukhabad city and leading to Fatehgarh, up to the ‘Kachahary’. Walking slowly down the road while he was lost in the memories of his past, was narrating to him the story of his past life in his own style i. e. from a royal and luxurious living, like from ‘baggies’ [horsefly] and palkies [पालकियों] to ‘wooden sleepers’ [काठ की चट्टियाँ/खड़ाऊँ], from costly dresses to a ‘Markin Tahmad’ = सफ़ेद मारकीन के तहमद [a cloth worn wrapped round the waist and falling to ankles, by men made of cheap cotton] and half-sleeve Kurta [shirt], and from beautiful palaces and to the small room in the school premises then occupied by him. He did not know how and in frenzy he had narrated all that to him [Huzur Maharaj]. In the meanwhile, they [both] had left behind the city and reached a place where the village named Badhpur is situated by the side of the main road. There is a small culvert [पुलिया]
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| The 'culvert' |
He
was fully aware even amidst that surrender to Huzur Maharaj. He [Laalaa
JI] was clearly feeling that up to that culvert while he [Laalaa ji]
was narrating to him his painful and sad past, he was listening to it
quietly. Till then the world in its gross form was occupying his mind
but the moment he turned back in his direction, he felt to have entered
such a doorway where it was only faith and truth. All the worries and
sorrows disappeared forever. He felt as if someone had taken upon him
all his responsibilities and it appeared that something loving and
extremely peaceful had entered deep within him. It was this support of a
wonderful and invaluable help that took him to a different world.
"साहिब से सब होत है, बन्दे तें कछु नाहिं।
राई से परबत करै, परबत राई माहिं।।"
[“Saaheb se sab hota hai, bande te kachhu naahin.
rayee se parabat karai, parabat raayee maahin”]
Explanation - God alone completes all the tasks, there is nothing in the hands of man. God can make mustard seed into Parbat [mountain] and can also make Parbat [mountain] into mustard seed, can make mustard big. The feeling is that man can only think that I have done such a task, I have achieved this, I have done that but the truth is that nothing happens in the hands of the soul. The one who does it is the divine. The person becomes only a medium [means].
In his scholarly work - ‘Kabir, THE APOSTLE OF HINDU-MUSLIM UNITY’, A Philosopher and venerable writer, Muhammad Hedayetullah writes - “In conformity of the same idea of helplessness on the part of man, and God is the all-powerful helper, Kabir teaches us not to be too anxious in taking care of ourselves. God takes care of all His creatures. This attitude of trust in God is an important doctrine of ’Tasawwuf’ called Tawaqqul’ ala Allah’, which has been enjoined by the Qur'an, and God loves the ‘mutawakkilun’ [those who trust God and are dependent on Him].” Hence Kabir says :
“Feel no care; be free from care; the giver is powerful; the beasts of the field, the birds and the insects have neither wealth nor store-house.
The tortoise takes care of its eggs;
Without breasts it supplies its needs;
So God provides for all and makes provision
For the three ‘Lokas’ [ie earth, heaven, hell].”
The Vedic seers were fully conscious of the fact that none other than the Divine Being is capable of protecting man from bondage. God is regarded as a dear friend and near relative of all human beings. He is compared to the non-leaky boat that can safely take persons from one shore to the other, through the turbulent waters of life. The Vedic seers have, therefore, sought in all their prayers the grace of God for achieving their desired objectives. The doctrine of prapatti [Prapatti is known as 'nyasa' vidya and it is mentioned in the Vedas. 'Nyasa' means entrusting someone or something to a reliable person.] is very old and it has its roots in the Vedas. There are numerous statements in the Riga Veda ऋगवेद referring to the basic principle of sharanagati शरणागति [to take refuge], viz., that an individual pleading his inability to achieve a desired object seeks with fervent prayer the help of a divine power. In the Sufi theology it can be understood within the meaning of ’Tawakkul’.
Tawakkul as a theological concept was formalized by Shaqiq al-Balkhi [Arabic : شقيق البلخي; d. 810 / AH 194] was an early Sufi saint of the Khurasan [Middle Pakistan] school. Tradition makes him the disciple of Ibrahim ibn Adham. He emphasized the importance of Tawaqqul’ or reliance upon God.Tawakkul is also considered a natural result of extreme zuhud. Zuhd* [detachment] can be described as being based on tawakkul or "trust in God alongside love of poverty." This has led to an argument over whether or not tawakkul is a consequence of perfect faith. An author wrote that someone that trusts in God is like a baby seeking its mother's breast and always finds it. He says that just like the infant, the one who trusts God is always led to God. In fact, the Qur'an speaks of the fact that success is only achieved when trust is in God and the believer is steadfast and obeys God's commands. It has been said that there are three ranks of tawakkul: the trust of the believers, the trust of the select, and the trust of the select of the select. Each of these ranks are achieved through active reformation of the mind and self. The truth of the believers is simply living one day at a time and not worrying what tomorrow will bring you; simply trusting in what God has planned. The trust of the select is trusting God with no motives or desires. It is casting aside all wants. And finally the trust of the select of the select is giving yourself over to God completely so that His desires become yours.
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* Zuhd [अनासक्ति = non—attachment] Sufi Views :
Zuhd is considered among the principles of Sufism. However, the interpretation, some Sufis present about zuhd has some differences with the views of Muslims, and their views is closer to monastic view in this regard. In their view, zuhd is close to monasticism [मठवाद या मठ-जीवन] and is interpreted as abandoning the world and considering it as an enemy. It is said that zuhd has been influential in the views of Sufis in their early history. In the government of Imam Ali (a), some withdrew from engaging in politics and government with the excuse of practicing zuhd.
But, the ahi al Bay't did not consider caring about the world and providing the living sustenance in conflict with zuhd; rather, they considered attachment to the world in conflict with zuhd. In the view of Islam, true Zahids [those who have subdued their senses, temperate] even though having wealth, are uninterested in it. Also, the noble Prophet (s) criticized those who had given up normal life and only practiced ascesis [सन्यास या वैराग्य] and worship and he (s) did not approve them. The Ahl al-Bay't (a) too had a simple life while they had wealth. In Hadith sources, different stories are mentioned about the simplistic lives of the infallible Ones and also their giving charity to others.
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The essential difference between the two schools is brought out by the different illustrations that they give of the connection between God’s grace and man’s effort in the bringing about final deliverance. The illustration given by the former school [Vadagalai] is that of a monkey and her cub [called the monkey doctrine = Markatakisoranyaya मर्कट्किसोरन्याय].
The idea is that the cub is to hold fast to its mother to be carried to a safe place. The latter school [Tenkalai] uses the illustration of the cat and its kitten [called the Cat theory = Marjarakisoranyaya मर्जरकिसोरन्याय]. 
Monkey Doctrine 
The cat Theory
“The Path of Love
Is like a Bridge of Hair
Across a Chasm of Fire.”
Continued ... ... ...
servus servorum Dei,
Dinesh Kumar Saxena [Grandson, spiritual and de jure heir of H. H. Mahatma Ram Chandra Ji (Laalaa Ji) Maharaj of Fatehgarh (UP) India.]
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