After the tour of Andhara Pradesh and blessing devotees in a large number of villages and cities in Maharashtra, Gujarat, Madhya Pradesh, Uttar Pradesh on his way, Gurudev reached Delhi.  Devotees from Delhi and the neighbouring areas came in huge numbers to attend the Sector programmes organized at different places in Delhi and received Baba Ji’s blessings.

During these days, once Gurudev was sitting in his room in the evening when a Mahapurusha from Madhya Pradesh came to pay his obeisance.  He said, “Baba Ji!  You were extremely kind to pay a visit to our city a few days ago.  On your arrival, many such Mahapurushas attended the Satsang who otherwise were extremely irregular.  They say that they are linked with Satguru and that they would attend Satsang only when Satguru himself is present.  They find it irrelevant to attend Satsang without Satguru’s physical presence."

On hearing this, Gurudev became thoughtful for a while and then stated in a solemn manner, "It is not correct to think like that because it is not the physical body which is Guru but the God-knowledge; Mahapurushas link themselves with God-knowledge, the Formless One and not any physical frame.  Those who get attached to the body can not enjoy the bliss of God-knowledge fully."

Gurudev clarified further, "In Satsang, God is glorified, God-knowledge is discussed and Mahapurushas talk about their life experience.  Such words give strength and thus faith in the Formless Satguru is strengthened.  Saints have said to the extent that Sangat, Guru and Nirankar are three names of one entity only.   By leaving even a single aspect out of these three, one loses one’s grip on the others too, slowly and gradually.  As one moves away from Satsang, his love and faith in Satguru starts diminishing which further leads to a decline in his contemplation of the Formless.  Satsang has always been considered the first step in spiritual life or devotion to God.  The Mahapurusha who attends Satsang everyday finds a natural increase in his love for Guru and faith in the Formless."

After a short pause, Gurudev explained further, "Any Mahapurusha who claims that he loves the Guru, should definitely attend Satsang because you always obey the one whom you love and it is ordained by Guru that we must attend Satsang.  Therefore, the devotees of the Guru always make it a point to attend the congregation."

At that moment, the editor of Sant Nirankari, Shri Man Singh Ji 'Maan', who was sitting close by, said softly, "Baba Ji!  Some Mahapurushas say to the extent that Satsang is attended to strengthen one's faith and since their faith in Nirankar has already become firm, there is no need for them to attend Satsang any more."

Gurudev smiled and began to say, "The one who has a firm faith in Nirankar can not stay away from Satsang.   It is in the company of saints that his divine beloved is glorified and discussed.  Therefore, a devotee always feels drawn towards Satsang.  For example, you are a poet and love poetry.  If there is a poetic symposium being held somewhere and you cannot reach it somehow, then naturally you would feel restless.  A devotee's love is a great deal more than a poet's love for poetry.  Therefore, how can he stay without attending the Satsang?"

Trying to explain his words from a different perspective Gurudev said, "As it is, we are all house holders.  We have to deal with the world the whole day.  Mind can collect a whole lot of undesirable impressions while wandering in this materialistic world; it can get perturbed also with the ups and downs of life.   Satsang helps in ridding the mind of all such influences.  By getting linked with the static Formless, we too become unwavering despite the turbulences of 'Maya'.  Therefore, the devotees must attend Satsang."

After a brief pause, Gurudev stated further, "Even if we believe for a moment that a specific Mahapurusha has an abiding faith in Nirankar which never wavers, then it is all the more imperative for such a devoted saint to attend Satsang so that he can strengthen others' faith with his own faith that the Almighty in His kindness has bestowed upon him.  A saint lives his life for the welfare of others.  Therefore, from this point of view, it is his moral duty to attend the Satsang and provide inspiration to other Mahapurushas too to strengthen their faith."

The importance and the role that the company of saints or Satsang plays to embellish a Gursikh's life as expounded by Gurudev made me bow my head and pray that I too should stay linked with Satsang all my life.

After blessing the saints in Delhi for a few days, another spiritual tour of Gurudev was planned for Haryana and Punjab.  Blessing a large number of devotees in small as well as big towns on his way, Gurudev reached Ambala Cantt, where a huge congregation had been organised.

At the inspiration of the Pracharaks of Ambala, thousands of devotees from all around had gathered to accord a warm welcome to Gurudev and attend the programme.  Commenting on the spirit of service or Sewa during his discourse, Gurudev stated that Sewa only makes man's life prosperous and happy and that it is an integral part of a Mahapurusha's life.

After the congregation, Gurudev proceeded towards Patiala.   In the car, along with the driver and myself, Rev. Hari Mohan Sharma Ji was also sitting at the rear seat of the car.  Baba Ji was seated along with his gracious spouse Pujya Mata Sawinder Ji.  The moment the car crossed the boundary of the city, Pujya Mata Ji asked Gurudev, "Today you mentioned a great deal about Sewa but did not tell as to which Sewa is the greatest of the three i.e. physical, mental or material?"

On hearing this query, I too became attentive and turned my face towards the rear seat.  In his usual unassuming manner, Gurudev said, "Sewa is simply Sewa - neither big nor small.  Every Sewa is great if it is timely, selfless and devoid of any desire."

On hearing Gurudev’s answer, Rev, Sawinder Ji said again, "Generally every action of a man stems from some desire or the other; how can then any Sewa be devoid of desire?"

"Sewa can be rendered without any desire if it is as per the will of God," said Gurudev, "Rather, one should say that only that Sewa is selfless which is rendered within the perimeter of the Lord’s will because then there is no place for any personal wish or want of the one who renders it.  On the contrary, the actions which are performed according to one’s own will - even if they are done for the welfare of others, are always directly or indirectly linked with some desire.   Sewa rendered in a wilful manner can never be devoid of any desire."

After staying quiet for sometime, Gurudev stated further, "Even otherwise, whatever we do according to our own will can not be called Sewa because in Sewa, two entities are needed, the Master as well as the servant.  But in an action performed in a wilful manner, the Master as well as the servant is the one who is doing it.   It can be called a good deed but not Sewa.   Great service (Sewa) is that only which is rendered within the will of the Lord - be it physical, mental or material."

The conversation took a different turn after Baba Ji’s reply and I started pondering over the difference between Baba Ji’s views on Sewa and the impression that we have of the same in our minds.  I was offering this prayer again and again that we too should be able to render service as per the will of Satguru.

During the same tour, Gurudev reached Chandigarh where a huge Samagam had been arranged.

The Sangat of Chandigarh is well known for its discipline.   The local Mahapurushas are mostly educated and belong to the working middle class.   Most of them are economically sound. Even this time the programme was conducted in an extremely disciplined and peaceful manner.

After the programme, an editor of a local newspaper came to meet Gurudev. After asking a few miscellaneous questions he said, "Baba Ji! Devotees are supposed to be renunciants; they do not have anything to do either with the wealth or the fame of the world. But your disciples live in good houses and enjoy all kinds of comforts.  They are absolutely entangled in ‘Maya’.  How can they be called devotees?"

On hearing these words, Gurudev started smiling and said, "It has ever been believed that a person can not be called a devotee if he has all the comforts.  Actually, presence or the absence of comforts has nothing to do with devotion.  Devotees have been rich as well as poor.  History tells us that Hanuman Ji was the Minister of King Sugreev.  Lord Rama, Lord Krishna who are revered as God were kings themselves. Arjuna, a great devotee of Lord Krishna also belonged to a royal family.  On the other hand, Shabri, Vidur, Sudama, who were poor are also considered great devotees.  All this is old history.  If we go back only three or four hundred years, we come across devotees like Meera who belonged to a royal family and Ravidas Ji and Kabir Ji, who were poor.  We are well versed with the history of Guru Sahiban in Punjab too.  What I mean to say is that the presence or absence of wealth does not make any difference as far as devotion to God is concerned."

That editor was simply dumb-founded at the mention of so many illustrations from history. Smiling gently, Gurudev clarified, "Bhai Sahib, devotion has no connection whatsoever with wealth; it is related only with God.  A devotee is always hued in God's hue.  He considers this worldly wealth also a gift of God but does not get attached to it.  If God blesses a devotee with comforts, he accepts it as a grace of God; and if He does not give anything, then too a devotee stays happy within the will of God.  He stays equi-poised in the ups and downs of ‘Maya’, - in an unwavering state, even though outwardly he looks like any other ordinary human being."

Interrupting in between, the journalist said, "Not only outwardly in his looks, but in his dealings too he is just like anybody else."

"Yes, outwardly he appears to be like that but inwardly his outlook is diametrically opposite," stated Gurudev. "For example, a cashier in a bank handles the transactions of millions of rupees, keeps an account of each and every penny and is responsible also for the same.  Outwardly he appears to be absolutely engrossed in money; but he neither feels elated when extra money is deposited in the bank nor does he feel sad when extra money is withdrawn from the same.  On the contrary, a shopkeeper is all the time worried about the profit and loss from his sales.  This is the difference between the dealings of a devotee and that of an ordinary person."

Perhaps the editor did not have anything else to ask.  On finding him quiet, Gurudev himself clarified his words further and stated, "Even otherwise, we find that when a worker pleases his master with his services, then the master too rewards him with every possible comfort in return.  A devotee is the servant of the Lord of this universe. Why would he not get all the happiness and comforts?  I do not know as to how this notion got created that a devotee should neither have a home nor clothes; rather he should be living in forests; as if a devotee has committed a major crime by being devoted to God.

You should try and look at Nirankari devotees in this perspective that those who have got in plenty with the grace of God are also singing His glory in the same manner as the ones who have got comparatively less.  Both are happily immersed in their devotion to God.  Neither do they feel any pride when they receive something from the Almighty nor do they become remorseful when something is lost.   Their detached state of mind is a proof that they are devotees."

After blessing the saints of Chandigarh, Gurudev reached Calcutta to attend the Annual Sant Samagam there.

The grandeour of Calcutta Samagam was magnificent. Most of the programme was held in Bengali.  Defining the life of God-realised devotees, Gurudev stated in his discourse. 

"There are two types of people in the world - those who regard this world as every thing and believe in spending all their life in thoroughly enjoying all the pleasures, giving top priority to physical comforts, and those who consider this world to be transitory and say that they do not want to get entangled in physical pleasures and comforts.   They adopt all sorts of different means to attain spiritual bliss and talk of renouncing the world. But the ones who are God-realised Mahapurushas do not agree with both these extreme points of view.  They believe that the world is neither a place to get attached nor detached.  They have a wider outlook.  Even while living in the world, they stay detached from it.  They fulfill their worldly obligations as a part of their duty and not as the very objective of their lives.

The life of a God-realised person is an example to the world.  There is nothing as good or bad for him; he acts in a detached manner.  He rises beyond the qualities which are held dearly by the world.   The saints feel that in the absence of God all such qualities are a big zero.  Therefore, Mahapurushas always stay linked with this Formless One."

After the conclusion of Samagam, Gurudev halted at Nirankari Satsang Bhawan. Later, when Gurudev came out, many Mahapurushas were there to meet him.  Several topics were touched during discussion.  Looking for clarification to a doubt rising in his mind, a Mahapurusha appealed at Baba Ji's holy feet, "Guru Ji!  You stated in your discourse today that there is no distinction of good or bad for a God-realised person. Does it mean that he is free to do whatever he feels like and that there is no need for him to lead an ethical life?"

Gurudev looked at that Mahapurusha and said politely, "To a certain extent it is like that only, but still it is important for him to be ethical.  The meaning of ethical is that his dealings with others should always be fair.  Every ethical person is not God-realised but every God realised person should necessarily be moral as the life of a Mahapurusha is meant for the welfare of all.   How will he do good to others if he himself is not moral and righteous?  One finds this reference in Shastras too.  They also say that though a God-realised person does everything in a detached manner, yet he should always do good deeds as the people of the world take inspiration from him. If he does not perform any virtuous deeds, then the society too would not adopt them.  For the sake of the feeling of doing good to others, a God-realised person must be ethical in his conduct."

That Mahapurusha was much impressed by this interpretation by Gurudev.  Seeking further guidance on practical life, the same Mahapurusha said again, "Guru Ji!  Another doubt is arising in my mind.  You stated today that a God-realised person lives in this world but still does not get attached with the same.  How can that be possible? Living in this world, fulfilling one’s duties towards family life, how can we save ourselves from material attachment?"

Gurudev explained, "Material attachment means to get attached with materialism and keep the mind always linked with it.  A person who does not get entangled with the world even while living in it, is free from worldly attachment.   The life of a God-realised person is such only.  He leads his life like a lotus in water."

Clarifying his words even further, Gurudev said, "All that is visible is the materialistic world.  It is constituted of five elements; even our physical body is made of the same five elements.  Therefore, there is a deep affinity between the body and the materialistic world.

The person who considers himself to be the body, gets linked with this materialistic world.  On the other hand, a God-realised person knows that he is not the physical body, therefore he does not get entangled with the materialistic world based on five elements.  Rather he stays detached.  He knows that it is for him that the world has been created and not vice-versa.  Like a house exists for the use of the owner and not the owner for the house.  If the owner identifies himself with the house, he would definitely get perturbed by the wear and tear of the house.  On the contrary, the same does not disturb the one who is aware that he is only a temporary occupant of the house.  If need be, he gets the house repaired; if the house becomes unliveable, he leaves it also.  He treats the house as a means to live and does not consider its wear and tear to be his own.  He has a relationship with the house but no attachment.  In the same manner, a God-realised person maintains his relationship with the world, works for the welfare of all but does not get entangled in its attachment.  The one who realizes his True Self and perceives the Formless One, stays detached even while living in the materialistic world."

The Mahapurusha seemed to have understood the way a saint should lead his life and relate to the world; thereafter he paid his obeisance to Gurudev in a grateful manner and left.

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