Sufi Suhno

• Sufi Suhno was compiled by Dada Rupchand Kripalani as he felt that such pearls of wisdom should be available to all the disciples who had come to know Sain Nasir Faqir Jalalani over the years. Rupchand had come into contact with the great master, when he was a mere boy, when his father took him to the "thalla" or the place where Sainji lived and discoursed. The intense devotion that the meeting aroused in Rupchand continued all his life and in fact got stronger with years.

• When the followers of Sainji couldn't pay their respects personally, they would often write to Sainji. After the partition of the country, the Hindu disciples from India continued to write to Sainji and preserved the letters that came in response to theirs. In his later life, Rupchand once asked Sainji if he could have His permission to collect all the letters from the disciples and compiled them in a book form. Sainji blessed him in his venture. Rupchand felt that the various letters written to a number of followers would make a good basis from where the younger people could gain the knowledge, which they had missed by not being in the presence of Sainji. Hence he started the mammoth task of requesting all his co-disciples for their treasure, which they willingly parted with. From the time Rupchand retired, he started spending as much time as possible to study and collate the letters, and with the help of his wife, Sushila, he succeeded in getting the Sufi Suhno published.

• As time went by Rupchand got involved in reading and explaining these letters to the followers of Sainji, he realized that perhaps putting the subject matter under different headings would present the meaning more thoroughly, so he started writing Sufi Suhno 2 which is now available for all the readers here. Rupchand and Sushila made an excellent team, as his hand had lost the strength to write and she was not only his advisor but his scribe too. They really loved doing this together and they will be very proud and happy if by our Sanji's grace we manage to learn some of the lessons that have been passed on to us.

• The Murshid or spiritual guide is the divine manifestation that lends all its attributes to his followers. He bestows on his devotees that which could not be achieved even by giving one’s own life. Whatever the Murshid gives should never be forgotten. He is the central ‘Kaaba’ i.e. the center of attention for his follower. He also visualizes the oneness of God. Even if one sacrifices himself, it will not be equivalent to what the Murshid presents to someone. But the Murshid’s worth can only be recognized by those who have known him well. What can be more valuable then what the Murshid has given? You should love the gift that he has given you. If you recognize the value of whatever has been bestowed upon you, God will also recognize your value.

• This existence is a handful of sand. The Naam given to us by our Murshid is the spark, which if kept burning by repeated chanting shall develop into a fire. The human body is an earthen pot in which the intellect or religious rules (shariat) is like milk. The Murshid adds a little curd of ‘tariqat’ or spiritual path to turn the milk into curd. Then comes the stage of ‘marfat’ (divine understanding), which makes a disciple a real dervish. Then, he understands who he really is, a human entity, secret of secrets, the human heart, the high divine throne and the residing place of the Almighty.

• The night is meant for reciting Naam. But the effort has to come from the disciple. Every being of his fiber has to become one with God. Only then will he be truly enlightened. This is easier said then done. God is in everything but only a few realize this.

• When does the Murshid make a true ‘man’ of his disciple? This happens when man realizes God. Man is synonymous with realization. He becomes a totally different person when this awakening dawns upon him. But, what is this awakening or realization? It is a state when man is totally immersed with God and completely gives up his ego. Then he appreciates everyone and everything around him and in turn is appreciated and loved by all. He lets go of his ego and all his prejudices and starts practicing his enlightenment in his day-to-day life. And as he continues to chant his Naam, his nature and character will improve further. Such a person then truly becomes pious. But for this enlightenment to happen, we need Divine will and grace.

• The Murshid preaches incessantly. But it is the disciple’s duty to follow those teachings. It is the disciple’s loss if those teachings are not followed. We derive God’s name from the Murshid. As such man comes into this world empty handed. Only humans can be preached to, not devils. Just as clothes are closest to our skins, so too the Murshid’s teachings should be closest and dearest to our hearts. The Murshid is also answerable to God.

• Our Murshid guides us towards the right path and will keep preaching to us to save us from hell just as the ringmaster constantly lashes the animals to keep them in the herd. Hell is to humans what a cage is to animals. The Murshid loves all his disciples but is responsible for only those who chant His name and follow instructions. He wants us to imbibe and practice his teachings in our daily lives. Only then will we be blind to others short comings and flaws. The Murshid ought to be pious, chaste and the disciple faithful and beautiful in the spiritual sense. The Murshid loves the disciple who follows his teachings. He sees a spark in some disciples and reposes His faith in them that they will grow spiritually. He then tries to bring them closer to Him. Some make the Murshid proud, others cause Him embarrassment. We must not rely entirely on the Guru, because although He is always there, the effort and desire has to come from within us.

• God and Murshid are one and the same. Neither is far away from us. They are close like butter and milk. Some disciples are close to the Murshid physically but far away spiritually, others are just the opposite. How can you give up your association with your Murshid? Even after death, He is the one we look to for support. A Murshid is indispensable and has to be discovered. The Naam is an extraordinary thing that He implants in our hearts. Every child is dear to his or her parents, but the parents still have to feed the child bitter medicines and so too, the Murshid sometimes has to teach us the hard way. The result will however, always be good.

• A lot of people have some Guru or another, but only a few people accept him as their parent. Sainji says He has such a Murshid and we too are blessed. Sainji states that God will always be with us in life and death. He says that when you cannot be separated from God in death, how can you even imagine that He will be away from you in life. God says that you are mine and I am yours.

• Why do we think we are alone? Sainji says we have to find the clues for ourselves with His help. Those who are in close association with their Murshid are also close to God. He is responsible for them. While teaching a parrot, he is shown a mirror so the parrot can learn with the image reversed. The parrot can see his reflection in the mirror. The tutor is not visible to the parrot and so he assumes that the one tutoring him is the parrot in the mirror. In reality, he is only seeing a reflection. We can realize that God is everywhere and omniscient. You will only realize this with prayers. Let your thoughts flow with your Murshid. Keep talking to him even while you are performing your routine chores. Who is a true friend? A true friend is one who helps the hapless and who is spiritually inclined. Man is inconsequential. It’s the Murshid’s grace and glance that makes him worthy. The Murshid gives hardships only to those He loves and who are close to Him. The Murshid is omnipotent. Sainji says that once He was traveling with a friend when they met someone occupying the upper berth in a train. They introduced themselves to him as ‘shanasi’s’ (those who recognize people in a spiritual sense) whereas the saffron robed gentleman described himself as a ‘sanyasi’ (an ascetic). The ascetic was confused at their description as ‘shanasi’s’. Sainji explained to him that whereas ‘sanyasi’s make medicinal potions from plants in a forest, ‘shanasi’s’ perform the difficult task of recognizing individuals as individuals themselves are the raw materials (plants).

• To have a Murshid is a must. The Prophet has preached that the devil is in the one who is without a Murshid. All saints, mystics and Prophets have had Gurus. Never be hasty about choosing a Murshid. Do not choose one who only gives discourses. Choose one who is spiritually enlightened and who is always attuned to God. Good men are a dime a dozen, but be careful in choosing a potent Guru. When a lamb is slaughtered everyone enjoys the meat, but when the lamb is dead nobody touches the flesh. So is the case with man. If he dies without a Murshid, he will be lost. But, if he has a Guru, the Guru will always be with him to guide and protect him.

• One can only have one Murshid. You can seek any one’s blessings. There is no harm in prostrating your self before a widow to seek blessings. Jus as every child has only one set of parents, so too a disciple can only have one Murshid. A true saint will not be a wanderer but will be seated in one place always immersed in meditation. Sainji states “ My dear children, you all have a Murshid. A person who has no Murshid should not be seen first thing in the morning.” All Sufi’s have a Murshid. He also says “ matters not related to spirituality are inconsequential. So, my dear children, thank God that you have a Murshid. After death, man is first asked about his Murshid.” Do not forget that our Murshid is just a call away from us. One truthful cry of help asked with the utmost devotion is enough to bring Him close to us. Those who pray to Him will always find Him close. But, those who don’t remember Him and don’t pray will gradually get alienated from Him. We must not forget chanting Naam even under duress.

• Guru Nanak Sahib asks, who brings you to an association with a Guru? The answer is Divine Grace. You will realize this when enlightenment dawns on you. Guru Nanak bestowed happiness and sorrow alike on Mardana, his closest companion. But, He also showered his Grace and benediction on him. Shah Sahib also showered his benediction on His devotees. Shah Qalander Datapir showered His blessings even on thieves and transformed them. Sain Sadiq Shah Badshah is a classic example of this grace.

• He proclaimed that He would not have gained his mystical experiences without the grace of his guru, God. Sain says that you too have been introduced to those who shower

• Blessings even on those who perhaps do not deserve blessings. Sain also states that “ I keep praying to my Guru, but not once in years He ever asked me the motivation for my prayers. Other devotees passed me by. Many were honored by His grace and I was one of them. After my Murshid left this mortal world, I have never experienced this delight. But, I have not given up hope. I may again be blessed to enjoy His grace once more. You all have experienced His grace.” Sain also says “ I am full of faults, but my Murshid is without a fault. I pray to Him to bless even the lowest of human beings. I feel content and enriched with what he has bestowed upon me.”

• What should a disciple ask his Murshid for, Grace or Miracles? Some ask for God, others ask for miracles. Those who asked for God had the good fortune of experiencing miracles, but those who asked for miracles lost out on both Grace and miracles. One must always pray with the utmost devotion for God to keep us close to him and that He always showers His grace upon us and show mercy. Sainji states “ You are faultless and I am full of faults but don’t ever cast your glance away from me” referring to God.

• To have desires is not good. Sainji says there is an exception “ My dear children, only one desire is good. That is the desire to always yearn for your Murshid and God. The disciple is ignorant of the generous gifts bestowed on him by the Murshid, who can create a yearning in the disciple for Himself. The Murshid can just about do anything for his disciple.”

• A birds young ones are born with their eyes shut. The mother bird then hunts for the stone that turns everything it touches to gold, touch it to the young ones, who then open their eyes. The Murshid is akin to that. Only He knows the hardships He has to suffer for the sake of His disciples. The more learned and educated the disciple, the harder it is for the Murshid. But a single glance from Him is enough to bring about a transformation in the disciple. What the disciple can perceive with his Murshid’s eyes , he can never see with his own eyes. Sainji say that it his disciples who control Him, and not the other way around. The disciples should never tire of singing glories of their Guru or showing gratitude towards Him. A spiritually enlightened disciple will never tire of this. Initially, it is the disciple who yearns for the Murshid. But, after enlightenment, it is the Murshid who yearns for the disciple. That disciple has the best of both worlds. Then, the Murshid and disciple become one. It’s like a plant is grafted to a good tree, so too is the disciple grafted to his Murshid.

• Having a guru is pivotal. He is a guide and philosopher who never lets us down. The guru resides in our eyes, the best place for Him. Surrender to Him completely and absolutely and see the transformation in you. When man ends, God begins. Man forgets his Murshid when his ego over-powers him. Do not ever get complacent with your Naam or prayers as complacency leads to forgetfulness towards the Murshid. Our faith in Him should be unshakeable. We need not fear anything and can achieve the impossible if we have the confidence that he is with us.

• Even saints are not above temptation. The temptations are to cast aside this arduous spiritual journey. But, flowing water never stinks, so saints and prophets rise above this temptation to follow the path of enlightenment. God and Murshid are man’s only friend and companion so we must depend on them. The photograph of our Murshid in not a mere photograph but it is the Murshid Himself residing in it. We must accord it the respect and honor we would accord our Murshid had He been present in front of us in person. It is not an idol, because an idol is a statue made of marble. While praying we must visualize the Murshid in front of us, the glimpse of His that we have beheld in person.

• The lineage of our Murshid starts from Badshah Pir (Dastagir Badshah) as Badshah Pir’s grandson Sain Mallik Shah Badshah of Bijapur was Shah Shaheed Badshah’s Murshid.

• Sainji told a story of the time Khwaja Khizr was walking along the side of the river in the early morning time before sunrise. From a distance he saw a bright ‘spiritual’ light. He walked up and saw a man sleeping on the ground. He woke the man and asked who he was and why at this godly hour was he sleeping. He then told him that this time was for praying and remembering God. The man asked, “ Are you the Khwaja Khizr?” The answer was “Yes, do you know me?” The man replied “ I do, that’s why I called you by your name. Do you not know me?” The answer was “No.” Upon hearing the answer, the man walked away. He walked some more along the river. He again saw the same light in the distance. When he walked up, he noticed a woman with her head covered by a dupatta sleeping on the ground. He then woke her up and reminded her that this time of the day was for remembering God. The woman dusted off her dupatta and asked, “ You are Khwaja Khizr, aren’t you?” The answer was “Yes, do you know me?” The woman replied “ I do, that’s why I called you by your name. First, you woke my Murshid from his sleep and then came and woke me up. Do you not know me?” The answer was “No.” Upon hearing the answer, the woman walked away. He was now puzzled about the identity of the two people. He then decided to raise the question in the Lord’s Dargah. He stated that he was familiar with all of the saints who were in love with God, but he did not know these people who in turn knew him. The reply came back that you do know all of the people who are in love with me, but these are the people I am in love with. He asked, “ Whose talibs (disciples) are these?” The answer was: Disciples of Sain Data Dastagir Badshah sahib.

• Shah Shaheed Aulihya’s anniversary is nothing less than a hajj or pilgrimage of the highest order. Those attending it are truly blessed. All their prayers are answered. Even the smallest of creatures are blessed. So, one must attend it as divine blessings and vibrations are at their peak. Every step taken in that direction is a blessing and no prayer goes unanswered. Even when you celebrate it in your houses, it is an auspicious thing to do as God in whose name you do it is present in person. If you remember Him, you will be remembered.

• A true saint is one who reminds you of your Murshid or God and who pardons your sins. A true saint never craves for material donations. Sainji asks, how do you benefit from meeting a saint? When you begin your journey towards Him, the angels are asked to ask the disciple his destination. The angels then question the person’s soul and the souls replies that it is going to meet a saint or prophet. The angels then ask if the purpose is for material benefits or mystical benefits. From the time he starts his journey to the time he gets back home, the saint or prophet where the disciple is headed, protects him and showers blessings upon him. One realizes god’s benediction only at the time of death. God’s benediction is not in terms of material benefits that can be obvious instantaneously.

• We must always pray to Him because He is the only savior. The Murshid and God treats us like a parent treats a child and answers all prayers that are said with true feelings and devotion. The greatest grace showered on us by our Murshid is to accept us holistically. It is easy for Him to grant us material benefits but it is more difficult to give enlightenment. It is an achievement when the disciple gives up even one bad habit or vice completely. To lead His disciple to a path of enlightenment is the biggest honor He can shower on him. For a saint, the toughest thing is to stay away from His Murshid. But then He is not alone as his Murshid is also with Him following Him like a shadow. Only He knows the wisdom of His words. Sain Sadiq Shah Badshah would even speak with his pitcher of water. Mira was the epitome of enlightenment and when she entered a gathering, a pall of gloom would set in. Everyone gossiped about her when she was alive. But, she achieved immortality after death. She was constantly surrounded by fakirs who ridiculed and criticized her and even took off her dupatta, but she maintained a stoic silence and she had such an aura around her that all were attracted to her.

• Sakhi Kabool Mohammed was very benevolent. Once he told Sainji,” You are Allah and in turn I told him that He was Sain Sachal himself. So, Sakhi Kabool Mohammed told Sainji that His Dargah and Jhok Sharif Dargah belonged to Sainji. Our Sainji replied in all humility that Sain was a servant of both dargah’s. This pleased Sakhi Kabool Mohammed immensely and he told Sainji that Sain was a truly enlightened soul;.

• Sainji once met an elderly disciple of Sachal Sain who told him that he once went to Mirapur and saw a rare flower unparalleled in beauty. Man is also like a tree. His head should always be inclined towards his Murshid. He should assume that it is not his head, but that of his Murshid. When he sits in prayer, he should assume that it is his Murshid who is sitting in prayer and not himself. He must feel the presence of His Murshid everywhere. He must feel that his Murshid is omnipresent and only then will he become one with God. When in prayers he must observe complete silence and forget his mortal being.

Chapter 2: NA’AM

• Live vigilant with Na’am (the Name of God). Permanency attributes only to the name of God. All else is transient. So, don’t lose remembrance of His Na’am. One should remain (spiritually) fully cleansed (purified from sin or guilt) so that he or she is liked in the life hereafter.

"Hitt tha’a maygan munna ma’an, Agiyoon bhariya tha ghurjan bheer-a mein."

(Here, the measurements are faulty. In the life hereafter, there is rush for accuracy in the measurements.)

• Here (in this world) one has to stop for a while only, therefore, act like a man and, stick to the Name of merciful God. Don’t forget it, because it is not worth forgetting at all.
  

"Jineen wisariyo Na’am, Tin patt-e vinga-ee panhinji.”

(Those who lost the remembrance of Na’am, killed their credibility indeed.)

• Try not to lose remembrance (of God’s name) consciously or unconsciously. If after all, you happen to forget it for a while, try to regain it once again. Losing remembrance (of the holy name) is not good. He who forgets, is himself forgotten too.

• Life is short, the journey long. Taking His name, therefore, is a paramount duty. You must maintain remembrance of His name in each and every act of your life. Love the (incoming and outgoing) breath. Not to lose the remembrance of God’s name is the biggest task of life. If remembrance of His name is lost, the path is lost.
  

"Jiyarious ee sambha’ar, a’a-oon mili kandiyas koah?”

(His remembrance itself infused life in me. What shall I do to go and meet?)

• To some, God made known His secrets while in the womb; to others at the time of birth. But, if one pursues the right path in the youth, it is practice of the pious; and, that too, with the help of that sacred name of the ‘Na’am’.
  

• You are taught the Na’am of the only God, while other people know all matters of the world very well. You are given something which cannot be had even by giving one’s head. You will appreciate it when you perceive it. So far, you only try to understand.
  
  

"Samjh vekhen ik samjhan nuqta, salik samjhay so-e,

Bustami kehi ba’at kahi, ko-ee samjhan wala ho-e.”

(For complete perception, there is a single ‘point’ to ponder. The true seekers only perceive that singular ‘point’ –

What secret Bustami revealed could be understood if after all there is anyone capable to perceive!)

• So, try to perceive what has been given to you. You can appreciate it only after its proper perception. Don’t lose remembrance of Him, the mention of whose name washes away all sins otherwise already enlisted.
  

• There must be ‘Ramz’ (fire of love) present in ones Inner Self. The Kings disowned their kingdoms and, endured pangs of starvation for the sake of that ‘Ramz’. Miran Bai was also entangled in that process of ‘Ramz’.
  

• Stick to the ‘Na’am’ of the Lord in such a way that you never get free from its entanglement. Grasp the name of Allah in such a way as black-bind weed (ipomoea iriocarpa) wraps the tree. One should get involved with ‘Zikr’ (repetition of God’s name) in such a way that one cannot get out of it any more.
  
  

"Allah noo-n eeveyn ya’ad rakheyn, jee-veyn na’agar ki chitt ghaghar mein”.

(Keep remembrance of Allah in such a way as a water-drawing damsel attaches all intention to her water jar.)

• Don’t detract from such a path, just move along with it some way or the other. When one attaches himself with the name of Allah, he realizes how it shakes his inner self.
  

• Play on this Dambooro (musical instrument) of pains with tool of divine language. The body of human being is merely a corporeal costume.
  

"mboora Dard Ji Boli Ka Budha-e, Chae Allah ee Allah, Biyo Fanna Fa’ani Jindaro.”

(O, the musical instrument (Damboora)! Play on and convey something! – It says: There is only and, only one God, the rest is nothing but transient being.)

• Don’t forget theGod. Both the worlds vibrate with the sweet name of Allah Saeen (the God). Sweet is the name of Ram, if you perceive it heartily. However, love is required to be attached with such a name.
  

• Make an effort with each breath for perception of the name of Rabb (God). Anyone who inhales the name of God perennially with his breath, will stay aloof from ‘Gheyr’ (anything other than God). The name of God is remedy of all ailments. If you don’t lose its remembrance, God and Guide (spiritual) both, will be with you even at the time of death.
  

• He who loves the ‘Na’am’ of God, is himself loved by the God. You qualify at only this test and, you are qualified in all tests, visible as well as invisible. The name of God honors even the undeserving ones. Such a moment in life is unprecedented. Many kings sought the God even by sacrificing their kingdoms. It is something very great. Such a realization is made only after death. And, one has to die ultimately to face the God.
  

• Thank God, the revelation about how to pass the test (of life) has already been communicated. Congratulations!
  

• How much knowledge have you acquired so far? You just remember the only lesson taught to you. It is more than what have you learnt in life so far.
  

• Now, you should strive hard to pass the hard test of life hereafter. Try to reach the destination. It is a long journey. Manage it in such a way that you accomplish it safely.
  

• In realm of total knowledge, the point worth perceiving is the only one you are required to. Of what use is the magnitude! There is magnitude of twinkling stars in the sky but, the most needed one is the sun. So, remember the only lesson you are taught. With it, both the life here and hereafter would become purposeful. You must learn the only lesson you are taught because you will have to undergo its test ultimately.
  

• The ‘Gheyr’ (anything other than God) would keep aloof from the inner self if ‘Saiqal’ (Na’am with Damm) is repeated by and by. The ice of ‘Gheyr’ could melt with ‘Saiqal’. He, who lives with ‘Saiqal’ keeps his inner self clean. ‘Saiqal’ is what the spiritual guide has taught to his disciple.
  

• Knowledge is of two kinds: Divine and Worldly. The blessed ones have divine knowledge while the common folk possess mere worldly know-how.
  
  

"-e hisabo, b-e kitabo, b-e adeeb,

Aoliyan ra haq kunnad ilm-o-naseeb.”

(The saints acquire divine knowledge sans books of mathematics and literature.)

“’Laa’ parhan lahooti, lokaan parh na jaati,

Haq daa nala naïf karan, aap karan isbati.”

(The ascetic Lahootis learn the word ‘La’, to negate the Self. The commoners cannot do so. They negate the name

of God and consider the Self as Everything.)

“Khir Mohammad! Khasaan di munjh ga-ee maslihati.” (Aql – Perception).

• What is the difference between ‘Zaati’ (divine) and ‘Siffati’ (manifestation)? It is the difference between day and night. The one with divine knowledge lives in the daylight while the one with worldly knowledge gets bewildered under dark veil of night.
  

• I have guided you to one God; and, that you should not lose remembrance of God.
  

• Forget it today, what you are likely to forget about tomorrow at the time of passing from this world.
  

• One should not get intoxicated under the love of children. One should always remain alive to the remembrance of God. One should remain vigilant about his concentration because the death is always due.
  

• For how long would you amuse yourself like a child playing in the lap of mother! Now give up childish play, become a Man. This is the manly process of long journey.
  

• Keep heat (of God’s name) in your heart. It is because you have forgotten about death. What do you have to do here (in this world), that you have permanently settled down in this world.
  

• It is the question of perception and insight. The perception of God is intuition, otherwise it is carelessness.
  

• Live with the mystery of ‘Secret’. Secret is wonder. Tie your Self with it.
  

• Permanency attributes only to the name of God. So, live to it with total involvement. The rest is transient.
  

• It is needless to learn other things, though they are new. Once, these superstitions are settled down in the heart, they remind the one during meditation about bookish ideas, time and again. When permanency is accorded to the only name of God, which is already taught to you, then what is more important than this? Then, why are you searching for the bookish ideas? Give up these pursuits of joy, search for the pain.
  

• You are committed with me. Don’t look here and there. How can you get salvation if you do so? Don’t look here and there. Just stare at the One you are taught about. Concentrate on the One you are committed with. You might be haunted by the bookish ideas when you sit alone. Thus, the flow of thought is hampered. In such process, you remember only bookish ideas especially in state of meditation. Even though, they are good ideas, they cannot match with the God. Accept what have you got and, proceed on. In books, can you find a greater God? Magnitude of ideas upset the one in pursuit.
  

• The books only teach you rhetoric, they seldom opt for reconciliation. Rhetoric attributes to corporeal contents. With it, the heart opens varied branches to lead towards some lustful path for its own enjoyment and, thus plunges in abyss of agony. You cannot find God in books; God is had through godly pursuit. There are only superstitions in the books. You have been taught the only God. The Self hampers pursuit of God through meaningless bookish arguments. Such books leave people out of mind. Therefore, live vigilant with the name of God.
  
  

"Akhar parh Alif jo, biya warq sabha-ee wa’ar – Andar khani uja’ar, biya pana parhandeen ketra’a.”

(Read only letter of ‘Alif’ (Allah). Cross over all other pages. – You better do cleansing of your inner self; why to go through many other pages (uselessly).

• The Man himself is also a living book. All other books too are imitation of that living book. The knowledge within the man is original, a wonder; the knowledge outside the inner self of man is imitation. The original (knowledge) lies within one’s inner self. It is therefore advisable to live by the original. Outside the inner self of man is mere narrative. The true knowledge consists of: slate of thought; lessons of sorrows; and study of silent meditation. And, you need to learn a single central point of divine knowledge. Catch hold of it, your both worlds will become purposeful. The knowledge acquired into the inner self is the best. Such knowledge is not found anywhere else.
  

• The body of human being is like a book.
  

• The true meaning of Knowledge is the praise of Divinity. The Education and Knowledge contained in it are meant for the praise of God. If you so perceive, every element contained in it is meant for that element of God’s praise. Many others perished under confusion of mere words. You must perceive ‘Isba’at’, the manifestation of God through revelation.
  

• There are some who learn and, there are some who perceive. Shun the arguments. Search for reality. The seeker must not indulge in logic of varied arguments.
  
  

“Galihiyun ghar khariya, chashan bhaga hadd-a,

Se keen-an sunnan sadd-a, adiyoon ajeeban ja.”

(Logical arguments destroyed many a homes,

The tasty food items shattered many a bones,

How can such people hear the calls from loved-ones?)

• So, O you, my children! The human being has all characteristics. It is a lively book in itself. All other books are imitated from this (human) book. The books are not produced by the jungle. The question is: “Who has created such a book? Whose knowledge has been poured into such a book?”
  
  

“Gar na boodi za’at-e-haq ander woojood – A’ab-e-gul ra ki kunad malk-e-sujood.”

(Had not been the divine force within the human being – The angels had not bowed before this product of water.)

• You think there is companionship of your God in the books. But, there is a difference between seeing and believing. These hands are to be cleansed from the dirt of hypocrisy.
  

• Permanency attributes only to the single name of God, the rest is vanishing. Like a pearl-bead, the man should be attached to the garland (of pearls), he originally belongs to.
  

• In the realm of all knowledge, one needs the single central point. You have been taught about that central point of order, the divine commandment. You need to perceive it. If you really perceive it, you only need a central point out of this fathomless sea of knowledge. That point relates to His bliss, the bliss of not losing his remembrance. That’s the only point to ponder, in such a way that, the lesson is not erased from the memory even if the head is chopped off.
  
  

"Sir-u ta wayo ka’ani ka’an mein, hoo ki biyo tha ghuran.”

(The head was sacrificed during measurement for balancing the weight. They are demanding something else too.)

• So, you should not give up pursuit of the divine commandment. You must stick to it in such a way that you are never separated from it any more.
  

• What is that central point of philosophy? ‘Even if the head is chopped off, the lesson should not be erased from the memory!’
  

• Before sending Mansoor to the gallows, they chopped off his hands. And, he smiled. Asked as to why he was smiling? He said ‘You are unable to see the hands with which I work.’ Then, they imputed his feet, even then he smiled. Asked what was it? He said ‘You cannot see the feet with which I walk.’ Then, his arms were torn apart from the shoulders. On it, he collected the blood flowing from his shoulders to grease his beard. When asked: What are you doing, Mansoor!. He said “I am having ablution.” They asked “Is it the norm of ablution?” He said “Yes, people in the state as I am, observe ablution with blood.”
  

• So, my children! He had learnt THE LESSON!
  

• But, you people have not yet appeared at the test even of a single lesson. The (spiritual) high- ups who have made me sit down here ask “have they learnt the lesson or not?” Tell me what reply should I give to them on your behalf as to whether you have learnt the lesson or not?
  

• Be vigilant with your Lord. The master of invisible authority is also vigilant (and all-knowing.)
  

• You teach others’ children in the college. I teach mine in the college. You get examination papers of others’ children. Your supervisors know you well. You also teach the daughters among the pupils, I am teaching the daughters too.
  

• You know, Hazrat Unis was a Prophet. He was swallowed up by a big fish. But, he did not lose the remembrance of God even within the stomach of the big fish.
  

• Makhdoom Bilawal was a ‘Fakir’ (mystic). He was crushed to death in an oil-crushing machine. When his bones were being shattered and, producing sounds of breaking bones, he smiled. So, even in such a state, he never lost remembrance of God.
  

• Hazrat Ayub was inflicted with a disease in which maggots made way into whole of his body. Even then, he did not lose remembrance of God.
  

• When a mammoth cutter was tearing apart the body of Hazrat Zakria, he remembered God every moment.
  

• Such a path plunged Miran Bai in intense pains and sorrows but, she never desisted.
  

• So far, not even a quarter of the grain has been crushed to become flour and, you people have started raising hue and cry about the sorrows and pains! The land of sorrows is yet to come!
  
  

“Rinn-u tattoo, ra’a-o matto, pittiniyoon thiyoon pitteen – Sadd-a kiyo Sorath khe, thiyoon ubhiyoon osa’areen.”

(The desert is sizzling, the haze burning, the mourners lament – They are calling Sorath while lamenting continuously.)

• So, in the fathomless sea of knowledge, only a single letter is needed to be learnt. What to do with many other letters. If one sticks to that single letter, it means he has acquired all knowledge. The rest is the study of blank lines. One can find salvation by reaching only that particular point, the divine commandment. One should not, therefore, give it up. The most needed one is Allah. Just run away from the blank lines. One should love only God. The importance of it is felt only after its proper perception. These revelations are only bestowed on its manifestation. Some feel such revelations and, some not. One goes on to know many points for the purpose of familiarity, otherwise what is needed is the only single point. One should learn it once and for all.
  

• You must, therefore, take the name of God only. What to talk of others than Allah?
  

• We write to you one thing, you read another.
  

• Therefore, one should not lose remembrance of Him whose name blesses the hearts.
  

“Damboora Dard Ji Boli Ka Budha-e - Chae Allah ee Allah, Biyo Fanna Fa’ani Jindaro.”

(O, the musical instrument (Damboora)! Play on and convey something! – It says ‘There is only and only one God, the rest is nothing but transient being.)

• All pious people, saints and prophets have been blessed by the name of God. You people have also been taken to that path. Such a path takes to the celestial destination. What else but God’s companionship is needed! One should not leave such a path so that in life and after death, one should be one with it. Even an imitation of that divine direction is better.
  

• All those who are with ‘Na’am’ are with me and, I am with them.
  

• You have an ocean in front of you. Those who remember God consider an ocean merely a sip of water.
  

• Don’t consider me separated from you. You people are ours and, we yours.
  

• Leave the side of relatives while embarking upon journey but, don’t get away from the direction of ‘Murshid’ (spiritual guide) even pangs of the death are to be endured.
  

• You consider yourselves away from me but, in fact you are not aloof from me. Rather, you are quite dearer to me.
  

• When you sit together and talk to each other, do you see the one who enables you to converse. You can see when you see through the seeing.
  

• Two or three people amongst you people sit down together and exchange views about God and your spiritual guide (Murshid). I too exchange my views with you even if I am seated here. You are embraced by me. If God wishes, we shall meet embraced.
  

• When you talk, who makes you praise the God. Previously, you were dumb and deaf in this respect. Now, who has enabled you to do so. It is really good that you keep on praising God and your guide. It is the requirement of Godly commands and, the command by the spiritual guide. It is therefore necessary to obey the order of God and that of the guide. Try to contemplate and live by the given commands. The human being must act as servant of divinely command. Don’t give up pursuit of obeying such commands arbitrarily. The compassionate Almighty guides everybody. However, His commands should be carried out so that the God is happy with the Man. One may also perform day to day functions with sincerity of mind but, one should remain obedient to the command of God.
  
  

“Amur je na mangeen, see dothi dola-e piya.”

(Those seekers landed in trouble who disobeyed divinely command.)

• He who obeys command of divinity will be in union with God. God says, you make me happy, so that I also make you happy. The question is how to make the God happy? The answer is: by obeying his command; exactly as an obedient son is liked by his father.
  

• Remain busy during the day in the work which is permissible. At night, live up with the name of God. Man is like a beast sans divinely guidance. The animals roam about in the jungle by filling their stomach. The man also wears clothes but, he looks handsome in real sense not with clothes or anything else but, with the divinely guidance. A man with proper guidance comes across well guided people and, the ones without spiritual guidance roam about with people lacking divinely guidance. It is therefore must to look after oneself properly. God is happy with guidance; He overlooks people sans spiritual guidance.
  

• The value of ‘Na’am’ is known to everybody after death; to the true seekers, such a realization comes while living.
  
  

“Zahir na beeni, Batun kuja ast.”

(How can one see the invisible, when he cannot see even the visible.)

• God is creator, master and provider for everybody but, blesses only those with divinely guidance. Look, there are very less number of the guided souls. Can you see any such person? The other creatures of God are many in number.
  

• Don’t waste you inhaling breaths. Each breath must be full with ‘Na’am’ of the Lord.
  

• The sermon proves effective for the guided souls.
  
  

“Jeke na tha janan neki badi, tinn khe hidayat chha kandi.”

(What will guidance do to them who know not even good and evil.)

• Everything exists with the command of the Lord. Without His command, not even a straw is moved. Live up to the divinely command. Stick to that commandment. For a well tied-up animal, there is no captivity pen. One should therefore remain well tied-up with proper guidance.
  

• But, the situation today is such that even the tied-up animals get loose by tearing ropes apart and, therefore the cattle-heads are stolen away. There is no fear of the Almighty amongst the masses.
  

• So, live up with the divinely command and under its obedience. If one is in love with the ‘Na’am’ of God, all other diversions would not misguide him.
  
  

“Jisay belay wich sherr piya, kull janawar chhup giya,

A’awan na’al girore jhaheenday, kull janawar be-watan thiya,

Agg wich sherr puchhay phekari, sara jhangal sunna giya,

Jittan ho seen sherr hiko hikk, uttay rehsee konn biya,

Sachal da wass na ko-ee, neenhan azal di nirwa’ar niya.”

(All other animals hide them in the jungle if lion comes in,

With coming in, when the lion roars, all beasts get banished,

The lion first asks for the jackal, but the whole jungle remains desolate,

So, where the lion lives, none else can,

Sachal is hapless, the love of divinity has left him fully exposed.)

So, in the jungle of ideas, the lion of God’s name has made an entry.

• One should, therefore, live by the divine doctrine; what to do with useless ideas. The useful idea happens to be the remembrance of God. One should remember God as omnipresent friend. One should be an obliging person. The man is servant of divinely command. An obliging person never sees sorrow or fell in folly.
  

• People are lost in this world. So, one must abide by the commandment. Go ahead with Zikr (repetition of God’s name). Abide by Zikr in such a way that you forget about your being. Everything lives by Zikr. These trees also perform Zikr. When no man had been present, I used to ask ‘Khandul’ (name of woman) “Can you hear the trees observing Zikr? She used to say “Yes, Sir, all the trees are pronouncing Zikr.” Everything born to taste the flavor of death, remembers friend in the heart.
  

• While giving up remembrance of God, you stick to other acts! Stick to the Godly notion which is required here and thereafter; in visible and invisible world. Shun all logical reasoning. Even if it is a good argument, it cannot match the God at all. Keep on avoiding logical intricacies. As you have already taken up God’s name, try not to give it up for ever.
  

The pearl-like friend is nearer.

The dyer’s ditch is ready.

This is manly journey.

“Sohno Shah Latif cha-e, agiyoon sha’al wana’an.”

(May I be chosen to be liked in the hereafter, says Shah Latif.)

• The Godly seed is heavier. One realizes when it is germinated. It is germinated stage by stage. The seed of God’s name is heavier, indeed.
  

• This human body is like a country. The God’s name must germinate in every particle of it. One should sit in ‘Muraqibba’ (sitting fully wrapped in seclusion) in such a way that even ones existence is forgotten. The breath reaches every particle of human body. If the breath is attached with Zikr, the Zikr travels through every element of the body. It is always good if every particle of the body remembers God. And, I shall be happy only when each and every particle of your body reverberates with the sound of God’s name.
  

• Let there be perennial quest of God in your inner being, so that later on, the union takes place with pleasure. One should remains in the matrimonial bond with the name of God. What ornaments you need to wear except for the ornamental name of God.
  

• The Zikr makes a man anew. The greatest bid is the inhaling of the breath. One should not desist from it even in the state of confusion. The confusion is created when there is no company. The remembrance of God should be sown into one’s inner self. The fire of love (Ramz) should be perennially ignited. Even if you sit down amidst a mob, don’t talk frequently. The mind would not feel solace until one’s own thought is connected with divine notion. It is as if one sees the divine reality together with its manifestation, stage by stage.
  
  

“Tubbin po-e tubbi, a’ahay be ant-a mein.”

(There is a dive after dive in the fathomless ocean.)

So, one’s concentration must look different than others, as if it is in some perennial pursuit (Joag).

You are not aloof. You are near.

• The vessel will sail on. The boat of truth can dwindle but, not be drowned. The lame ant is like an unbaked lid. The fakir will not desist from his pursuit. So, the lesson has to remain fully remembered. It should not be forgotten at all.
  
  

“Eyen charkho choar, jeen-an bhoon-an bhunko na thiye,

Ti-aan po wangeen toar, ta soan-a brabar sutt-u thiye.”

(Ply the spinning wheel in such a way that the earth may not hear its noise.

And then, weigh the yarn to become equal to the gold in value.)

“Eyen charkho choar, jeen-an suttan khe peyi sa’ar thiye,

Ti-aan po-e wangeen toar, ta ma’anikan matt-u thiye.”

(Ply the spinning wheel in such a way that those sleeping are not disturbed,

And then, weigh your product, to become equal to the jewels in value.)

• A strong wire of love should be connected with those (the loved-ones), so that in the life hereafter, ‘the yarn of the spinner is liked by the connoisseurs’. We had asked for ‘the strong wire’ connected only with those (loved-ones).
  

• The news about far off lands is brought about by a tool. Your ‘tool’ is also as sharp as the lightening. It will be activated provided it gets spark. However, the wire must remain duly connected. And, the ‘strong wire’ (meant for bringing about news from abroad) is fitted in the bungalows of the kings, not the commoners.
  

• These are not mere gossips. These are secrets of heart. The secrets of heart are not shared with soul-less ones. The gossip is a mere gossip and, the secret of heart, a hearty tale.
  

• I feel sorry about you. What have you been given (by us) cannot be attained even by giving away ones head. But, I am sorry about you people. Neither have you understood nor perceived it. The sermons and guidance given to you is such that if shared with stones can shatter them into bits. Whatever has been given to you is unprecedented. There is nothing else surpassing it.
  

• Fie on your intellect that it didn’t perceive God. And, you gave up divine commandments and, you failed to understand anything at all. I feel sorry to see that despite so much didactic speeches and guidance, you have never been moved so far. The guidance can be followed provided it is properly perceived. None knows whether you people have any intellect for perception at all. The calculation shows no results.
  

• If you fire a bullet from the minaret, the thunder is heard at the ground. Likewise, whatever is taught to you is slipped down from the heart. And, when you are told anything again, it looks as if you have never listened to it; as if it also slipped down from the heart; as if you just forgot it at all. After telling anything, if it is asked whether they remember it, they say ‘we don’t know what you said!’ Yes, a few people have learnt the message but, it is better if they can perceive it in silence.
  

“Che samoori sarka’ar, to khe mengha milandi ma’ath mein.”

(This whole secret would be revealed to you in silence.)

The saint says: “Sabur da dey lorha, Mian Shah Bahoo, damm rakha bulhaveen.”

(Erect hedges of ‘patience’ around, O Mian Shah Bahoo! Your breath will protect you from onslaught.)

Says: Be in patience and, continue with ‘Damm’ (breath with the name of God.)

• So, my children, the time has come when people decorate donkeys with pearls. It means that all the people who are shown the path or being blessed with the ‘Na’am’, are not human beings; many of them are like donkeys.
  

• What have you to do with the common folk? Remain lost in the Na’am only. Don’t learn other things which might haunt you with suspicions while you sit down wrapped in meditation. You must give up all those easy stories and concentrate on hard tales.
  

• My children! My spiritual guide taught me Zikr but, I forgot it. Next time, when I went to him, he said to me one day: ‘Take a pot of water, let’s go out. When we went out, he said ‘I didn’t come here to use the toilet, but to teach you Zikr once again as you have forgotten it. And, when we came back, I realized that it was the only word (Na’am) that had elevated him to such a high spiritual stage. He turned to me instantly and said “Young man! All spiritual guides, saints and prophets have been blessed only by the name of God.”
  

• Says He “I have created you as my own.” Says He “You accept me as your own.” Says He “Neither I am away from you.”
  

• God is merciful and compassionate. Demand to achieve Him. He is not unattainable. It is therefore that Man goes on in His pursuit. The heart demands what it needs.
  

• One should aspire for the mercy of the Almighty. The name of God is the foremost. The name of God will do. If you have peace with God, you have peace with all.
  

• You have perceived well that He does all Himself. And, that He Himself has set Adam (human being) to do all. The education demands so much and, the industriousness too demands so much.
  

• Watayo Faqir was an ascetic. While going somewhere walking on his foot, he was repeating a maxim “Everything is done by the God.”
  

• Suddenly, a small boy threw a stone which struck at his back and hurt him. He turned back and, stood staring at the boy. The boy pronounced “Everything is done by the God.”
  

• On it, Watayo Fakir said “It is true that everything is done by the God but, there are people who also do many things to sin.”
  

• So, my children! Both the friend and foe move together. Of course, no straw moves sans the will the God. However, the friend suggests to meditate while the foe asks to sin.
  

• There was a Qazi (theologian) who was also a saint. One day, he came to me and told me that once the perennial exercise of his Zikr (repetition of God’s name) stopped all of sudden. “On it, I took off my turban and the shirt and, passed from the bazaar of my town. People stared at me with wonder. Next day, I went into jungle and took off my trousers too. And then I went to pass from the bazaar where people rushed to me, surrounded me shouting ‘Lo! The Qazi has turned mad . . . mad Qazi, mad Qazi’, they kept on shouting. With it, the sequence of my Zikr was restarted because my naughty Self had shun the ego.”
  

  
  

Chapter 3 : WAHDAT

• The great asset of Man is ‘Wahdat’. ‘Wahdat’ is called monad (the number one, any ultimate unit of being, a soul, an atom, a person, God).
  

• The Man is sent by God on earth. The Man has been created by God. He is a trader with the only commodity of Wahdat. If he lives with Wahdat, he would be called a Human Being.
  

• The Man has been blessed with treasure of life to trade in Wahdat….. Where is the trading point (shop) of Wahdat? ….. This unit of being or human existence is the ‘shop’ of Wahdat. Some have maintained it, some not.
  

• The very being of man is a ‘working place’. Both the knees of legs are pillars, the ribs flanks, ears as tiers and, iron-bar is the Thought.
  

“Charkho chandan a’aj jo, vehi a’atan katt.” (Sit down in the working place and ply the spinning wheel made of Sandal wood and elephant-bone.” – (Bhitai.)

• Even if art of spinning the fine yarn is not known, one should make even the coarse yarn but, let fiber of the yarn not be shattered. If it is broken, try to tie it up once again.
  

• Spin large, walk little, shun strolling with pride,
  

• The spinning will guide you to destination.
  

• Tie up all broken fibers of the yarn,
  

• Lest, the connoisseurs come to know about your laziness.”

• Spinning’ is the general behavior, which must be fair.
  

• How much would you spin, better have friendship with the trading connoisseurs.”
  

• The trader is symbolized as ‘Murshid’ (spiritual guide). He is over busy in making deals and, in such pursuit he remains at the ‘shop’ of Wahdat from dawn to dusk.
  

• So, my command to you people is “Don’t give up Wahdat. Remain with it every moment. And, it is ‘Damm’ (every breath which takes God’s name) that leads you into realm of Wahdat.
  

• The ‘shop’ of Wahdat is the human existence. Every saint and prophet has found solace from one’s own being. All have been blessed by the name of God.
  

• When you shun all other wanton pursuits and think, you will be able to learn that (divine) language. The Divine Thought is wonderful!
  

• The strings are vibrating within the soul without any musical instrument.” (Bhitai.)
  

• When a man gives up ‘Wahdat’ (pursuit of the One), he gets entrapped by ‘Kasrat’ (pursuit of innumerable - the World). Thus, he is hijacked by the ‘Worldly pursuit’. Giving up ‘Wahdat’ plunges the one into abyss of ‘Kasrat’. So, by giving up Wahdat, you people have once again entered into arena of Kasrat. Leaving ‘Akbar’ (the Great), you have been accustomed to ‘Asghar’ (the Small). These are all opinion shades of ‘Nafs’ - the Self. So, try to live up to Wahdat, most of your time. Why to remain on the side of mortality forever?
  

• So, leave Kasrat and, take Wahdat because it is not wise to live by Kasrat. Be with Wahdat because otherwise Kasrat will hijack you. Don’t waste time in preparations. It will set sun on you. Mere preparation sans action is a wishful thinking.
  

• The monad takes man out of duality. The monad is Wahdat. The Man, in fact, suffers due to lack of proper perception. One should not lose the single point of commandment by indulging in innumerable pursuits of Kasrat. Out of an ocean of knowledge, you only need the most important single point to ponder. The man is elevated because he has committed with the Almighty that he would not lose His remembrance on earth.
  

• Therefore: “Iqrar na phera-en, aahay mardan je shaan mein;
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• Pir-i-Mughaan eenven farmaya, Wahdat wala raah bataya.”
  

(To go back from commitment is not the manly pride; the spiritual guide said so and, guided to the straight path.)

• It is useless to continue diving into worldly ocean. At the end of the day, what God wishes will happen. So, live up to Wahdat day and night. The heart should pursue only Wahdat because the rest has to perish in the process of mortality. Those who gave up Wahdat became deaf, dumb and blind in the life hereafter.
  

• So, live up with Wahdat. It teaches all lessons. This is the universe of Kasrat from which only Wahdat can rescue you. You will feel as if the night has been converted into bright day. It is besides the fact that some people plunge into Kasrat from Wahdat, as if they journeyed from the bright day into a dark night.
  

• This is a worldly universe. It contains only sorrow. The darkness gives way to the shining sun. You have written (to me) that you cannot get rid of the worldly waves. Only Wahdat rescues from such waves. The tempest of Wahdat comes to rescue in such state. In other case, the Kasrat washes one away.
  

• If you stand on the bank of river and ask “What is this?”, the reply to come would be “the river”. If you fill a bowl from the river and, ask “What is this?”, the reply would be “water”. Then pour down the water of the bowl into river and, ask “What is this?”, the reply would be “the river.” ….. Likewise, this human being is like a drop of water. It has to be absorbed into the sea.
  

• Everybody is in pursuit of his purpose. You keep your purpose with one God. Don’t listen to many others. Kasrat confuses the man. There is magnitude of stars in the sky but, the needed one is the sun. The God is needed in both worlds.
  

“Wahdat jin woojood, Qabo kodiyo tin jo.” (Qa’abo, in whose direction all Muslims of the world bow down to worship, is fond of those whose very existence depends on Wahdat.)

“Bedil gal Wahdat di, mann toon.” (O! Bedil, you should accept the assertion of Wahdat.)

“Alif andar mein kayo kaapriyun.

Harf dhaaraan hekray, biyo keen-a budhann.”

(The ascetic ‘Kaparees’ preserved Alif - symbolizing Allah - into their inner self. They seldom listen anything else except for the one word.)

• So, remain steadfast with that one word-‘Alif’. Studying ‘B’ instead of ‘A’- which is ‘Alif’, means lacking faith in Allah. The Sindhi letter ‘Bay’ make words such as ‘Bay-Adab’ (lacking reverence) and ‘Bay-Aqal’ (senseless) etc. The Sindhi letter ‘Zay’ – equivalent to ‘Z’ in English, forming words such as ‘Zann’ (woman), ‘Zar’ (money) and ‘Zameen’ (land) – which are the source of conflict.
  

• For some, even the worldly pursuit is Wahdat. The guided souls act as doers of worldly business and perform all fair acts but, remain with Wahdat. So, you may go out to work, but live up to Wahdat. Don’t give your ear to many other things; stick only to Wahdat.
  

• How to travel from the darkness of “Sifa’at” (many) into light of “Za’at” (Single Divinity)? The pursuit of ‘Wahdat’ would continue to bring about changes in the countenance of ‘Sifa’at’. It would teach him only Wahdat. The Wahdat would teach him art of perception. If you want to become a true seeker in the world hereafter; stick to Wahdat.
  

• The books contain a world of magnitude. You pursue the Single One by giving up the world of magnitude because we only seek one God. The books create confusion. Mere discourses are contained in the books and those discourses too ask for knowledge about manifestation of God.
  

• Wahdat is the love of God. It is for him who loves. Belief is better than knowledge. He who loves his beloved as part of his belief gets attraction of love deeply. One should not pursue any other path. Man has come to live on the earth only for this purpose. He will get all news through Wahdat provided he pursues such a path. It is neither Man nor Woman, but the one whom God blesses. God converts women into men and the beasts into human beings. Such a dye is always ready. This is difficult but a successful path.
  

• God says you (human beings) have given up the purpose He had set for you. But, the beasts are sticking to it for which they were made. So, you the human beings are worse than the beasts. That purpose is Wahdat. And you know Wahdat is the oneness of God.
  

• “Je bha’an-Een Jogi thiyan, ta rili khanni ma rull.” (If you intend to become Jogi (ascetic), don’t wander by taking Rili (Sindhi blanket). Here, ‘Rili’ symbolizes superstitions you people have worn on body of your mind. Forget about these superstitions, put on clothes of divinely oneness. To hell with the superstitions, live up to Almighty God with devotion and, then decide who is better - God or the superstitions. God is celestial guide whereas superstitions emanate from the Self.
  

“Wahdat de darya uchhiliya, sirr rahiya na payr.” (The torrential river of Wahdat has washed away the body; neither head nor feet are safe.)

• One should proceed to the world hereafter sans head and feet. You are disciples of those who live sans head and feet. We also send you the message of headless and feetless being. One should not be selfish with the naughty ‘Self’; one should be selfless.
  

‘Be-Khudi da ba’ab, jo ee parhay, so ee hosh winja-e.” (Whoever learns the lesson of ‘Being without Self’, loses his consciousness.)

• What God consumes as food? The answer is ‘Self’.
  

• “Wakhar dher-aoon dher, par wiha-oo vesla.” (The commodity is in abundance, but the traders are not in their place.)
  

• The dear beloved has come to shop in the bazaar. Let us go to visit that bazaar. The beloved is visible with every glimpse. In every bush, there is lion. At every turn, there is a ruby.
  

“Tann Macca, mann Madina, dil Qa’aba kar ja’aneen,

Rab, Rasool doonheen vich bethay, na’al yaqeen sunjaneen,

Tann mann na’al denven sajda, la’ashak Shirk na aa-nen,

Hajj huzoor ha-e itha’aheen Mian Murad!

Je ja’an seken toon ja’anen.”

(Consider your body as Mecca, your mind as Madina and, your heart as Qa’aba,

If you perceive correctly, both God and his Prophet are sitting within yourself,

You are bowing before the Body and the Mind; you are not committing sin such as Shirk,

O, Mian Murad! The pilgrimage of God is here, if you so perceive.)

• One should not commit the sin of ‘Shirk’. In the world of today, where is the trader of such commodity? The fire is burning here and there remotely!
  

• You need not go far away to Kashmir. Get lost in Wahdat only.
  

“Wahdat jin wujood, Qa’abo kodiyo tin jo.”

(Qa’aba is fond of those whose very being has become Wahdat.)

• This path is better. Treading such a path is the mandate of true seekers. Many kings gave up their thrones just to enjoy such a game.
  

• So, it is not the job of the seeker to ponder over magnitude of concepts.
  

“Galhiyun ghar khariya, chashan bhaga hadd,

Se keen-an sunan sadd, adiyoon ajeeban ja.”

(Mere discourses destroyed many a houses of thought. The delicious foods broke many a bone. O, sisters! how can such people hear the voices of Beloved?.)

“Jhang oray, Jhoka’an paray, tinha’an parahoon Goth,

Qareebani koth, anjan a’agaheen chaejay.”

(The jungle is nearby, the Jhok far away, the village too far away,

The call of the Beloved is farther away than it all.)

• Love is not a joke, nor is it a child-play. Love is obstructed by magnitude of ideas. The excess of ideas keeps the mind sick.
  

“Hikray talib Tariqat de, toon ghin Haqiqat hikka,

Hikray marday mazhab keetay, toon de dooee noon dhakka,

Khush Khair Mohammad! Deen kufr wich, ishq na rahanda likka.”

(While others pursue Tariqat, you must stick to Haqiqat,

While others die after religion, you should shun all hypocrisy,

O! happy Khair Mohammad! Love doesn’t remain invisible within religion or infidelity.)

• This is a "manly" journey. Kings endured starvation in pursuit of God. They used logs of wood as pillow but sought manifestation of God. So, when you forget about many, you get into Oneness. You learn many ideas; but try to learn the single idea too. Except for the oneness of God, all else is mere thoughtfulness. You can just embark upon real journey, but the problem with you people is that you have forgotten about death and, have become careless. Why to learn ideas other than God? An illiterate is a misguided soul. He lacks guidance of the secret of God!
  

“Akhra’an de wich jo ee ariya, Ishq di charhee mool na charhiya.”

(Those who are entangled into words cannot climb the inclination of Love.)

• It is because the seeker of words plunges into abyss of the magnitude of things by giving up the oneness of God. The magnitude of things is a misguiding element. So, you better give up all other things and stick only to Wahdat. The excess of ideas creates confusion into your minds. Remember the pangs of separation. It is not the matter of knowledge and intellect. By losing remembrance of God, you people seek easiness of things. Remember only the oneness of God because the manifestations of the world are transient.
  

• There was a king whom God had given two boys as slaves. One was twisted-mouthed person as he only uttered the word of Wahdat and spoke nothing about the world. The other was a cunning person. The king and all other people gave prominence to the cunning boy, kept him in their company and obliged him.
  

• On it, the twisted-mouthed boy complained “We both are your slaves but, you always talk to the other and not to me.
  

• They replied “Your mouth is twisted”.
  

• He said “But, I cannot see it. It is you who say so.”
  

• They said “This cunning boy is telling interesting things to us.”
  

• The twisted-mouthed boy said “He speaks nicely but they are mere discourses. He will run away in hour of need.”
  

• The cunning boy said “He always tells lie about me.”
  

• The other boy said “I never tell lie.”
  

• The cunning boy said “You just ask him what he has to say?”
  

• When they asked, he said “The time is short while the journey is long. The life is untrustworthy and, it has come in black and white that you must die before the death.”
  

• On it, the cunning boy said “Look, he only speaks of the death and, nothing else.”
  

• The cunning boy never joined the gathering of a saint. He always kept aloof and felt guilty. He used to take people in and, keep himself out.
  

• A man went to a saint and said to him “You say that God is one. You also say that He is omnipresent and lives in every soul. How is it possible? How would you prove it?”
  

• When the sun came up on the horizon, the saint got a number of earthen pots filled with water. Now he asked that person “Tell me in which pot there is no sun? You can also go and peep into nearby water stream and other canal too and check it up.
  

Chapter 4 : DAM

Breath occupies an important place in meditation as He has given it to us. They are the pearls of “mairfat”. They should not be wasted unnecessarily. Draw your breath out with the force of your whole body and draw it in again completely. Enjoy meditating within yourself. Grasp the name of God as firmly as a creeper around a tree trunk, so that you cannot untangle yourself from it. When you can deal with pearls, why do anything else. Only those who really feel it in their heart can do this business. The ordinary person is only interested in worldly affairs, but once your heart is touched you will forget the attractions of the world. Those who have forgotten the image of their guru cannot succeed on this path. Try and love your meditating breath so that each breath is fully utilised.

You can carry on meditating all the time, whether you are doing your daily chores, or working for your living, or going about your business, or having your meals. The only thing I ask of you is to be immersed in yourself and keep your thoughts for Him.

Nobody else can give you these precious pearls so don’t waste them. You are lucky that you have them to keep you alive.

Let bygones be bygones. Think of the time that is left and make the most of your possessions. Breath is the most precious thing and is being expended in futile tasks all the time so don’t waste it. Only a few people have used them fruitfully. Only those breaths that are accompanied by His name have been fully utilized. Not every one is aware of that. The people who realized that are sad even if one breath during the night goes empty. These may be our last days, so make every effort to use every breath. Once your life is over, you would regret that you did not try harder. It would be no good to realize the value after the sunset of life.

Do not be an utter waster as you are throwing away all the precious moments in your life which could easily be accompanied by His memory .Who is called a spendthrift? A person who squanders his wealth is called a spendthrift. You are squandering your living breath without the name of God in it. An esteemed sage would not exchange one breath of his for the riches of this world. Each breath of his contains the name of God .The riches of these two worlds do not compare with HIM. This realization only comes to those who recognize this point. Hence, they will not be prepared to waste one breath.

The realization must come now, or it will be too late after you have lost your breath. Keep thinking of this aim all the twenty-four hours, even though you may not succeed in your effort. You must not leave any stone unturned in this path. Your outward effort will motivate you within. The responsibility is upon you to remember Him. When you have His love and support, you cannot but make an effort to forge forward. If you try, he will support you whole-heartedly. Try and be attached to His name and never give up. This is a “ramzabazi”. Be strong. Strength of mind is another word for effort. God has given you the power to make an effort, so do not procrastinate. This whole world is like a thought process, in which are contained people with different ideas. The transient ideas also change with time, circumstances and drink. But you must stick valiantly to His name, come what may. It is a gift of God bestowed upon you. Drink of this nectar with devotion. Do not only get submerged in providing your physical needs. Be strong like a ‘man.’ (This is not a reference to gender, but to a person of strength and fortitude) Let His name convert you into gold as “paras” does when base metal comes in contact with it. We will have to leave all our wealth, jewels, riches and palaces behind when His call comes and the only thing we will be able to take with us is this effort that we are able to make. Then alone will you be able to see the truth. If you don’t make an effort, you will be considered weak and useless. In the worldly affairs, when you want to do something, you work at it and finish the job. In the same way you have to work towards achieving God. At each moment, during each breath, in each thought you should be conscious of His presence within you. In everything you do, keep the awareness alive. This is your main aim in life. Life is but momentary. So be brave and prepare yourself to meet the Almighty. He is the Truth and the ultimate goal. If you would only try to please Him, He will help you in every walk of life.

You had written that whatever will be will be, and making all this effort is futile. This is not true. Depending on fate is not a manly trait, men are supposed to work hard, but unfortunately not all men behave like men metaphorically, nor all women like women. It is His will that you should make the most of every breath given to you, so stop being weak and effeminate and make an effort towards “naam”. The person who tells you otherwise is not your friend but a foe. To make an effort is a blessing in itself. Without effort there is no work, and without work on this path you are like an unemployed person. One becomes fearless as one forgets the onset of death and then there is no desire to move on and make an effort. Effort serves as a reminder too. Be like a man and not like a woman. The dye is ready and He can transform women into men and animals into humans, but only if you make an effort. You must remember Him at every step because eventually you are answerable to Him. Do not leave today’s work for tomorrow. Keep adding a new thread in the spinning wheel. Allow your breath to achieve excellence. You will only pass your exam when your breath becomes almost perfect in His memory. This breath is like a legacy, and children who do not recognize their legacy are not much good. Keep trying and if you win, it’ll be great but if you don’t succeed, it won’t be for lack of trying. I keep reminding you of it every now and then, which others do not. Along with naam, keep His image in your mind. All this advice is for your own good. After all one advises only those one cares for. Try never to forget. Try to be beautiful in front of the GREAT one. If you believe what your Murshid has told you, then you can achieve excellence. You will get to understand that as you do more and more meditation. As you gradually increase the length of your meditation your power of concentration will increase and “dam” will settle in your body and your bones will join in the prayer. Immerse yourself completely in naam. Do it with every breath and if you forget, then remind yourself.

Do not be too friendly with people who only talk big, befriend those who live as they preach. Even then do not waste your breath in idle gossip; it’s best to maintain silence. The less you talk the more you can concentrate on naam. Silence also should be in the name of God. Do not waste your energy in going here and there or getting involved in unnecessary activity. Do not be too interested in roaming about either. Each thoughtless step is a distraction from your main aim in life. If you can stay with naam, it’ll take you across both the worlds easily. Through silence you will refresh your mind everyday. Do not pay too much attention to what is going around you. Be selfishly deaf. You are only human if you use your breath properly otherwise you are something else.

Learn to keep your inner feelings within yourself. If you see any spiritual dreams do not talk about them openly. This way the effect of such thought processes will be deeper on you and will enrich you. Do not tell the general public, as they will not understand. You are bound to dream a lot if you practice your naam a lot. By talking about these dreams, you might become proud and vain, as if you are showing off. It is between you and Him. He knows it all and He knows what is going on around you. Certain things should be left unsaid, as they might not be suitable in front of those who are gathered. At the same time, certain things will make Him happy. But the main thing is that you should remember Him, otherwise you will regret it later. Outwardly cleanliness is not enough, you have to have a clean and pure mind. Forget your past habits and adopt the silence required for concentration. Do not keep maligning others, try to suffer the wrong doings of others patiently and see how all your problems in the world He will solve. It is difficult to suffer, but those who are prepared to do so will eventually benefit from it. Even the beast of burden is better than the lazy one, so keep carrying the burden being imposed upon you by others. Do you agree with me?

When you see Him, all your sins will be washed away. A person who is always taking breaths in His memory is always with Him. It is said that angels (malayaka) are sitting on each shoulder of a human being-one is keeping a count of his bad deeds and the other of his good deeds. When a person is using his breath with naam, then God orders the angel of good deeds not to make a note of them as they are beyond his power and that God Himself will write them down. That is why you are advised that when you remember utilize even one breath, as each one counts.

I do not listen to any songs, as I am deaf. Moreover, you are wasting your breath by distracting yourself with music. By listening to music you are only giving up your spiritual thoughts. By talking to others you are imparting your thoughts to others. Do not waste your breath by engaging in unnecessary conversation. One has to keep trying. At least make a start, though the destination seems a long way off.

It is said in the holy book that, by all means eat and drink but do not waste anything. According to the interpretations of the maulwis (Muslim priests) you should eat foodstuff and fruit, drink water and do not squander money. But in truth it means that you should control your ego, imbibe the nectar of solitude and do not waste your breath.

Those who understand the meaning of nothingness become a part of it. There are a lot of pearls in nothingness, even more than the great king Sikander had. Even the sea disappears into nothingness, as it is unfathomable. Nothingness means that you forget yourself and become one with Him. These breaths that rise from within you are the pearls of oneness so do not waste them. You will only realize your negligence when you will have none left. All great people have sung praises of this very same breath. Keep your breath really alive with the image of God. This breath will help you to become one with God.

Every breath should bring new memory of Him. You seem to forget the real thing and get involved in your daily chores. As I have said before, even while performing these tasks, you should not forget Him, as all other tasks are transient. The only intransient thing is His memory and thought. A person without any work is not welcome even at home. The saints and dervishes talk of God and you people talk about your ailments. You have allowed the worldly affairs to dominate over godly thoughts. Remember Him in every breath and stop making excuses for your laziness otherwise you’ll regret it later.

Remember that this task of meditation is like working with pearls. The night- time is like an ocean. You can find these pearls during that ocean of darkness. Between sunset and sunrise you should not waste even one breath. The clock is ticking away and the end of life is nigh. Do be aware of that and keep on meditating. We only need His recognition and hope that He recognizes us. We should only be interested in Him and not in the worldly affairs and attractions. Let those who want this world, have it. Do not associate with those who do not have any love of attaining God. People who have no knowledge of the duty of breath, are not worth befriending. There is no need to cry on their shoulder. Forget about them and do not waste your energy over them. Your breath is like a little bird without any feet, any wings, or any beak, but it feeds on pearls.

Chapter 5 : REMEMBRANCE OF GOD (RAB JO YAADGIRO)