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Sahjobai and Dayabai:

The Form of Love for the Lord

Dr. T. R. Shingari


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Radha Soami Satsang BeasPage 3

Contents

Preface

Introduction

Part 1- Sahjobai

Life sketchTeachings

The Lord

The reality of the body and the worldCause and effect

The state of a beingSatguruThe company of the saints

Nam

Spiritual practiceLove

Humility

The nine aspects of devotion

Requests/Pleas and prayers

Compositions

The LordThe importance of human birth

Satguru

The sixteen days of the lunar month

Teachings and adviceCouplets

Page 4

Part 2: Dayabai

Life sketchTeachings

The Lord Almighty

The name of the Lord

The true warriorThe perfect Master

The perfect saint

The element of love


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Sermon on/Teachings

Message

Glossary

Bibliography

Page 5

Preface

The publication department of Radha Soami Satsang Beas have published a series of books

named Mystics of the East in which are included, books based on the life, teachings and

compositions of more than twenty saints, up till now. In this series the literary works related to

the life and teachings of Sahjobai and Dayabai are being published.Both Sahjobai and Dayabai were contemporary/sister disciples of Sant Charandas. They both

attained the eternal abode by the grace of their Satguru. Just like their Sant Charandasji, even

their ancestors were from Rajasthan and belonged to the Bhargav clan. In Charandasjis feetboth these sister-disciples have contributed immensely towards the spreading of the spiritual

thought process initiated by their Master. In Charandasjis religious sect, they both hold a special

position.

This book too just like many others is a result of the devoted service/serverof Dr. T. R.Shengari. I hope that the reader will be inspired and receive guidance from the life and teachings

of both these saint-poetess.

Dera Baba Jaimal Singh J.C Sethi

District Amritsar (Punjab) Secretary

2011 Radha Soami Satsang Beas

Page 6

Introduction

In primeval times, women held an honourable position in the Indian society. In order to

successfully complete a yagna (ritual) it was considered essential for a wife to be present along

with her husband. If the wife was no more/deadthan the wifes golden statue was kept in herplace. Wives were known as the better half of husbands, without whom husbands were

considered to be incomplete. Faithful and devoted women like Sita, Savitri, Anusuya etc, and so

also extremely knowledgeable women like Gargi were given superior positions in society. Since

ancient times the custom of respectfully washing an unmarried girls feet while venerating her isbeing followed.

The religious beliefs of Buddhism, Jainism and Yog laid an emphasis on the renunciation of a

householders life because of which women began to be considered as an obstacle/hindrance in

the progress of the spiritual path. Its human nature to blame others for our own shortcomingsand weaknesses. There can befault/defectin man or woman. Even then as compared to men, in

women the religious tendency is more dominant. The emotions of love, humility, service,


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devotion, sacrifice and dedication are predominant in them (women). In medieval times Mirabai,

Sahjobai and Dayabai through self-exemplary, established this fact that women are

competent/capable of reaching the supreme heights of spirituality.

Perfect saints do not discriminate between countries, castes, religion, men or women, rich or

poor, nor between the virtuous and sinful. Their attention is towards their soul. A soul is neither a

Hindu nor Muslim nor a women or man. In the saints court, every being receives respect equally.Sint Charandasji like numerous other saints handed over the responsibility of preaching Sant Mat

(spiritual path) to Sahjobai, Dayabai and Nupi Bai in different places.

There is not much information available related to the lives of Sahjobai and Dayabai. It is onlythrough the speech/talks of the saints, that we get a true glimpse of their personalities. It is our

great pleasure/fortune that we have acquired their compositions in the original scripts. From the

compositions of Sahjobai and Dayabai we have acquired knowledge about their supreme andpure spiritual achievements. Both these saint-poetess were idols of truth, discipline, Lordsdevotion and knowledge. From their compositions, the purity and humility within their hearts and

the emotions of sacrifice and dedicated service become evident.

While compiling this book, a lot of benefit was gained from Sahjobais religious text Sahaj

Prakash by Mahant Ghanshyamdas published by Hauz Kazi (Delhi) and Sahaj Prakash apublication by Belwidiyan Printing Works. For the compositions of Dayabai, help was taken

from the bookDaya Bodh aur Vinay Mallika published by Belwidiyan Printing Works fromAllahabad.

After an extensive research/thesis titled Sant Charandasi Sampraday Aur Uska Sahitya (Sant

Charandasis religious texts and literary works) written by Dr. Shyam Sunder Shukl provides the

entire history of Charandas religious sect along with the detailed study of its literary works. Thewriter is indebted to him for the valuable guidance and help obtained from this book.

The writer is also grateful to Smt. Geeta Sharma, who gave him to study a copy of her thesis

on Sahjobais composition which she wrote in order to attain a P. H. D degree. Special benefit

was obtained from Dr. Sangeeta Goyals compilation Charandas Aur Unki Parampara MeinNirgunwaadi Mahila Sant (Sahjobai Aur Dayabai) ki Sadhna Ka Adhyan. The writer is obliged

from the bottom of his heart to her and other scholars,

Page 7

From whom he received valuable information and guidance. The writer is thankful to thosefriends who contributed towards the improvisation of the book.

Dr. T.R. ShingariDera Jaimal Singh,

District Amritsar, (Punjab)

Page 8

Part 1


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Sahjobai

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Life

In medieval times, after Mirabai, Sahjobai was most famous amongst the saint-poetesses who

were related to the thought process of devotion to the ultimate. Sahjobais ancestors were from

Rajasthan, but later her father came and settled down in Delhi. Like other saints, Sahjobai alsoattributed the credits of her spiritual achievements to her Satguru Charandas.

Sahjobai is associated with Charandas religious sect. Amongst the five thousand disciples

(approx.) of Sant Charandasji, fifty-two became very famous. And their fifty-two

lineages/successions moved forward and were known as The great successions or The great

pillars. Besides these, there we fifty-six smaller successions/lineages. Out of these one hundred

and eight successions, four are consideredprominent/chief- The successions of Dandauti Ramjis,

Jugtanandjis, Ram Rupjis and Sahjobais. The other saint poetess associated with Charandas

religious sect is Dayabai. A succession/lineage moved forward under her name too. On one hand,Charandas religious sect contributed immensely towards the fame of Sahjobai and Dayabai, on

the other hand, Sahjobai and Dayabai played an important role towards the spread of Charandasreligious sect/thought process.

BirthDifferent scholars have stated a different date of birth for Sahjobai. Some scholars believe that

Sahjobai was born in Vikrami Samvant in the year 1800, which is not true. Sahjobai has clearlystated in her text Sahaj Prakash that it was completed in the Vikrami Samvant 1800.

Undoubtedly, it is clear that she must havebeen born before Vikrami Samvant 1800. Sahjobais

Delhi lineages presentpatron/custodian Ghanshyamdasji published the text Sahaj Prakash in

the year 2000. in that he has assumed Sahjobais birth date as, on Vikrami Samvant 1782, in the

hindu calendarmonths of Savan, ShuklPanchmi (2

nd

August 1725) in Prikshitpur- Delhi. Dr.Shyam Sunder Shukl has also agreed on this date to be authentic.* Some scholars are of the belief

that Sahjobais birth took place in a village named Dehra in Rajasthan. Undoubtedly, Sahjobaisancestors were residents of this village, but her father later on became a resident of Prikshitpur in

Delhi.

Just like Sant Charandasji, Sahjobais parents were also from the Doosar (Bhargav) clan. Shehas written her fathers name as Shri Hari Prasad in her compositions: Hari Prasads daughter,

Sahjobai is my name.1Her mothers name was Smt. Anupi Devi. Sant Charandasji was her

maternal uncles son.

Sahjobai must have acquired her primary education from her parents. The basis of her

compositions is not the literature of religious texts by her innate inner experiences.

Marriage ritualIn ancient times, girls were married off at a young age. Sahjobais marriage was fixed at the ageof 11-12 years. While the marriage ritual was going on, her maternal cousin Sant Charandasji was

also called upon to bless the bride. Sahjobai was dressed in bridal attire. Sant Charandasjiaddressing her said:

poem


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* Charandasi Sampraday Aur Uska Sahitya p. 246

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poem

He said that when one is not going to live in this world forever and its departing from here is

definite, then what is the benefit of adorning and decorating your hair for a few days of married

life.When the raindrop falls on a banana leaf, it transforms into fragrant camphor. When it falls

into the shell, it transforms into a pearl, if it falls into the snakes wrath it turns into venom. A

seed that is sown in salty soil, perishes, the land which is not completely ready for cultivation, aseed sown in that sprouts with great difficulty. If the same seed is sown in a fertile land, it sprouts

easily and one obtains a very good harvest.

Sahjobais heart was absolutely ready (to imbibe) for Satgurus preachings. Satgurus speech

like an arrow pierced her heart. The passive, previous spiritual sanskaras (attributes) suddenly

became active within her. Sahjobai took off her ornaments and threw them and refused to getmarried. She clearly said she would worship the Lord. Viewing the social conditions of those

times, this was an astonishing incident, which left all the relatives in a state of shock. There waschaos in the familyand nobody could understand what was to be done. The entire family tried to

explain to Sahjobai, but it had no effect on her.

It was Lords will that, that the fireworks displayed by the bridegrooms family, startled thebridegrooms horse, who running recklessly dashed into a tree. The bridegroom died on the spot.

When the bridegrooms relatives, with a sorrowful heart gave this news to Sahjobais parents,

there was such a deep impact of Sant Charandasjis words on them that, they along with their

four sons and daughter Sahjobai, became his disciples. Sant Charandasjis disciple Jogjeetji has

written in Leela Sagar:

poem

In Praise of SahjobaiSahjobais brother-disciple Jogjeetji in Leela Sagar has praised Sahjobai immensely. He writes:

Composition/ChaupaiKnown as the daughter of Hari Prasad; recognised as the disciple of Charandas

Sahjobai, the light of the three families

The harbinger of devotion to both sides of the families

Sahjobai, the light of the three families;

Spread devotion in both sides of the families

A true knight of righteousness and piety,Remained untouched from the afflictions of the world and ties of the family

Acknowledged as the idol of forgiveness and compassion,

She was the epitome of knowledge and contemplationA source of solace and joy to the sages; she was the embodiment of devotion

Just like Karmabai and Meerabai she was overflowing with love and affection

Disposition of practice, yoga, discipline and renunciationThese aspects were her adornments, they added to her spiritual ornamentation


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Her heart was brimming with such light,

Just like the serene radiance of a full moon night.4

Shri Leela Sagar, p. 226

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It means that Sahjobai was well adorned with the ornaments of extraordinary spiritualqualities/attributes like, truth/purity, virtues, grace, forgiveness, contemplation, the service of

saints, love, dedication, yog, detachment etc.

The one whose words are soothing,

Hearing them brings ecstasy to the mind

The mind is inundated with ecstasy on hearing them

It brings an end to the miseries of the world

The afflictions/miseries of the world get eradicated

And through the master one is dyed,In the hue of love for the Lord.5

Shri Leela Sagar, P.227

There was excessive/extreme sweetness and attraction in Sahjobais compositions on hearing

which the people would forget their sorrows and their hearts would swell with love for theembodiment of the Lord- the Satguru.

Know her to be the most eminent and unparalleled devotee of her master,

Understand that there was none other like her

She surrendered herself in totality to her master,No other thought found subsistence within her mind, besides those of the master

The master alone was everything to her, on that she was steadfast,

He was the sole life restoring medicine; she stood firmly by that

He was the sole life restoring medicine; she staunchly believed in that

She believed the master even to be above the Lord,

She believed her master to be not only equal but also superior to the Lord,

The ultimate truth in entirety is the master, in this she assuredly believedThrough the day and the night, meditating on the Name of the master

With a tranquil heart constantly in contemplation of the master

Explained the philosophy of the masters to all and sundry,

Paid homage to none else and only sang the masters glory

Wholly immersed in spirituality and resolutely established,

Just like a soldier who is relentless in a battlefield

Diligent practice with persistent devotion

She reaped the benefits of her undying devotion

Adherent to these rules of devotion with diligence,

For her undying devotion to the master, she reaped the benefits

Doha/CoupletA staunch disciple of Charandas ji was Sahjobai let it be known,

Jogjeet dedicates self on her steadfast devotion to her master.6


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Shri Leela Sagar. p. 227

There could be no other disciple of the Satguru like Sahjobai/

Sahjobai was an unparalleled disciple of her Satguru.

She had surrendered her I-ness/ego at the feet of her Master. The Satguru was the Sanjivni

herb (Life giving herb). Not only did she consider her Satguru as the Lord himself but more

important than him (The Lord). Throughout the day and night she repeated the Naamrevealed/given to her by the Guru and would calmly contemplate on his form. She herself

adhered to the teachings of the Satguru and also explained them to others. Her state became such

that besides her Satguru nothing else appealed to her. Just as a brave warrior enters the battlefield with the determination of overpowering his enemy, similarly Sahjobai also dedicated herself

whole heartedly in the spiritual practise to attain ultimate success.

Sahjobai had such unshakeable faith in her Master, that he became an example for others.

On acquiring the Masters refuge, Sahjobai got completely engaged in her Gurus devotion.

Gurus devotion and the following of hispreachings/advice became the basis of her life.

Ghanshyam Das ji has written that gradually she reached at a state/condition, where in Sahjobai

would sit immersed in meditation for days altogether. Sahjobai attained the supreme state with

the Satgurus grace and the five years of meditation done with love, faith, devotion and effort.According to Dr. Shyam Sunder Shukla, Sahjobai attainedperfection/supremacy inAshtang

Yog (Eight fold path of Yoga) and Navdha Bhakti (Nine forms of devotion). On attaining theinnate state, she became omniscient she indicates in her composition:

Page 12The master has bestowed on me, O Sahjo, such a lamp of light,

That every pore of mine was suffused with radiance

(It) enabled me to perceive in entirety the three worlds/realms,And dispelled was the darkness of ignorance .7

Sahjobai ki bani, p. 9

The master has bestowed on me, O Sahjo, such a lamp of light,That my awareness became infinite

That my consciousness became infinite

In the beginning, middle and the through the whole extent of creationI perceived the Lord everywhere.8

Sahjobai ki bani, p. 9

The Grace of the SatguruAn utmost beautiful aspect of the perfect saints teaching is that by repeating the name bestowed

by the Satguru, the attention becomes focussed and the Gurus radiant form manifests within. The

love, faith and detachment that arises within the disciple on envisioning the radiant form isimpossible to express in words. For some reason, if a disciple does not envision the radiant form

within, and does not get to see his physical form too, his condition becomes like that of a fish

restless without water. Once something similar happened with Sahjobai.

Sant Charandasji, on the request of his disciples, for some days stayed back in a districtShahjanpur which is close to Rivadi near Delhi. When Sahjobai could neither envision the Master

within nor outside, she became restless in his separation. Satgurus are omniscient/all knowing.

They are fully aware of their disciples state. Sahjobais restlessness caused a wave of


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compassion to rise in the Masters heart, he bestowed upon Sahjobai his astral meaning radiant

form within, by which he extinguished the agony of her heart. Sant Charandasjis disciple Swami

Ram Rupji in his text named Shri Guru Bhakti Prakash has mentioned it in the following way:

In the first phase of the night, Charandas ji himself appeared before everyone,

Past midnight he remained absorbed in profound meditation.

Sahjobai was restless in her desire to meet her master; he decided to go and meet her.All were wondering about his whereabouts; he manifested at her place,

All were unaware about his whereabouts; he manifested at her residence,

In contemplation, Sahjobai was sitting with focused attention.Inexplicably her eyes opened, saw him and got up bewildered,

At that very moment her eyes opened saw him and got up bewildered,

Placing her hands at his feet she said O my Lord,You had gone on a tour, how come you are here today?

Her master laughed and replied, I just came by stealthily

Her master laughed and replied, StealthilyI just came by

Gifting her his armband, he quickly again disappeared.

He gifted her his armband and then he quickly disappeared.Also in meditation, her aunt was sitting besides her,

The appearance of Charandas ji, she witnessed the divine affaire.At the break of dawn the news spread like wildfire in the mansion,

All the men and womenfolk regretted, not having envisioned him,

His reappearance in Shahjahanpur, none could decipher the mystery,

Page 13

Devotees asked about his armband, he just ignored it with a laugh,Persistently when people asked him, then with a smile he replied,

Gave it away to Sahjo, revealing then he explained.9

Shri Gurubhakti Prakash, p. 177-78

The Satguru is not merely aphysical/human body. He can manifest himself anywhere in the

astral, radiant or shabd (sound current) form and giving darshan to his disciples or can gratify

them.

Sant Charandasji was very pleased with Sahjobais devotion. He during his lifetime, like a fewother disciples sent Sahjobai also, to various places for spreading/divulging spirituality.

Hundreds of religious centres of the Charandas religious sect were established in various placesof the country with the efforts of Sahjobai and her contemporary disciples (brothers and sisters).

Sahjobais disciples also contributed significantly towards the spread of Charandas religioussect/following.

Dr. Shyam Sunder Shukl has written that the emperor Shah Alam Dvitya, the king of thosetimes in Vikram Samvant 1823, impressed by Sahjobais attainments/achievements and fame

presented her with 1100 coins and a village named Bathela which is now in Ghaziabad as a

freehold. Besides this the Mughal emperor gifted her parts of five village.*

Sahjobai as per the will of Sant Charandasji had established his succession during his lifetime

itself. Innumerable beings acquired initiation from her. Scholars have given account of Sahjobais


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ten main disciples who established their own succession/spiritual lineages: 1) Shri Shyam Vilas

ji 2) Shri Karta Nand ji 3) Shri Agamdas ji 4) Shri Guru Niwas ji 5) Shri Ram Prasad ji 6) ShriSant Hazur ji 7) Shri Harnam Das ji 8) Shri Raghunath Snehi ji 9) Smt Laxmi Bai ji 10) Smt

Sumita Baiji.

Renunciation of the Body

Sant Charandasji renounced his body of five elements in the Vikrami Samvant 1838. After that,day and night for 24 years, Sahjobai spread the preachings of her Satguru. She renounced her

body in Vikrami Samvant 1862 meaning January 1805 A.D. Sahjobais lineage is still moving

forward and devotees celebrate the festival of Basant (spring) with love and devotion in hermemory.

Vaani/CompositionSahjobai writes in her compositions that in Vikrami Samvant 1800, in the month of Fagun(March) on the eighth day of Shukl Paksh, when their arose an intense desire in my heart to

praise/glorify my Master the composition I compiled then, created the text Sahaj Prakash

On a Wednesday during the 8th

day of full moon phase in the month of March,

Of the year 1800, Sahjo sat in contemplation.

For singing glory of her master, there arose a wave of ecstasy within her,Gradually she composed a volume, and called it Sahaj Prakash.In the beautiful city of Delhi, at Prichitpur was her abode,

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It is there that she completed the book titled Sahaj Prakash.

The opus Sahaj Prakash extols the glory of master Charandas,The one who reads or listens to it with love, from all sins, will be delivered. 10

Sahjo bai ki bani, p. 40-41

It is very clear from the description given above that Sahjobai compiled the book/textSahaj

Prakash at the age of eighteen. She had attained the supreme/divine state before she compiledthis book/text. To attain this kind of enlightenment at such a young age, is an unparalleled/uniqueexample in history. One gets this inspiration from it that, young age is not an obstacle/hindrance

in the attainment of the Masters grace, practice of meditation. In reality, spiritual achievement is

related to ones disposition and contemplation. Both devotees, Dhruv and Prahlad were of a youngage. Whosoever, at whatever age, engages in the Lords devotion with love, faith, reverence and

dedication, he definitely succeeds in the attainment of his objective/goal.

Sahjobais composition is not too much, but it is best when it comes to virtues/attributes. TheLord, Nam and the form of the Master have been prominently highlighted in her verses. Along

with that, a detailed description has been given on the purpose of human birth, the reality of this

body and world, on love, humility, nine forms of devotion etc. Sahjobai has given a detailed

description of the principle of cause and effect in the active functioning of the Universe. Due tothe deeds performed under the influence of hopes and desires, a being becomes victim to the

miserable wandering in the cycle of eighty-four, this state has also been described by her. She has

also presented a view of the present condition of human beings. In the end she has also describedthat state which on attaining, one can unite with the Lord.

Sahjobai in her composition named Saat Vaar Nirnay, indicating the importance of human

birth, has given beings the inspiration to strive everyday towards the attainment of Godrealisation. In the verses composed on the 16 days of the lunar month, depicting the pitiful


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condition of the being suffering the miseries in the cycle of eighty-four, has also described in

detail that spiritual practice by which a being uniting with the Lord an become his form.Sahjobai has composed her compilations in the form of 16 line stanzas, quatrains and couplets.

Her compositions are written in a simple colloquial language of the places adjoining Delhi, with a

blend/mishmash of vocabulary from the Brij, Rajasthan, Punjab and Persian dialects/languages.

This composition has been created according to Ragas (musical notes). She has created fortycouplets from twenty ragas. Based on ragas, her compositions display/possess simplicity of

language, depth in emotions and a transcendental essence. Her entire composition is advisory, but

never does the advice appear to be dry or boring. The flow of this composition naturally movesthe reader as it is based on personal experience and keeping in mind the welfare of the people.

Sahjobais couplets are a marvellous combination of knowledge and the bliss acquired from

them. These couplets are captivating and occupy a place in the readers heart/come to stay in the

readers heart.Sahjobais compositions are a combination of emotions, philosophy and music is

very beautiful and that is why it has obtained an honourable position in this worlds spiritualhistory.

Page 15Updesh/Sermon

The LordThe main aim/purposeof Sahjobais compositions, just like other/differentsaints was to create

love and faith within a being and inspire them to unite with him through the Lords devotion. To

fulfil this aim Sahjobai glorified the Lords attributes in many different ways.

Imperceptible and UnattainableWhat do I say, what can I say? Miraculous is that Imperceptible Mystery,

One is amazed on hearing; Sahjo says the Lord isbeyond the reach of the senses/Unattainable.1

Sahjo bai ki bani, p. 38

None can decipher the mystery of the Lord.

They also gave up in bewilderment,The greatly learned and the highly erudite.

After everything the Vedas also ended,

By calling Him Indescribable and Infinite.

Even the great Brahma, the god seated in the lotus,Got weary in the pursuit of the Lord.

In spite of penances (yoga) and in contemplation,

Trying to fathom Him, the god Shankar got perplexed

The gods like Sheshnaag, Sharda, Surpati and Ganesh,

Were also defeated in this quest.In spite of the bearings of true devotees,

The sage Bamdev and the sons of Brahma,Got left behind with just the guise.

The sapient and the worthy, the sages and the ascetics,

The devout and the scholars, the accomplished and the yogisSays Charandas to Sahjo Bai,

Accumulating knowledge from the scriptures,


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Subsequently they all got mystified in this quest.2


The Formless and the Embodiment/EmbodiedInnumerable are His forms, numerous are His names,

Miraculous are His doings, says Sahjo myriad are Hisaspects/guises.3

Sahjo bai ki bani, p.39

Page 16Formless, yet assuming all forms, Non-attributive yet replete with all attributes,

Existent yet Non-perceptible, says Sahjo,this is how the Lord is(Not bound by the confines of, existence or non-existence).4


Nameless, yet with all the names; Formless, yet the basis of all forms,The Lord is everything, says Sahjo, the Lord is manifest and the Lord ishidden/cloaked.5


Non-Attributive and AttributiveNon-Attributive but adopted attributes for the devotees, to grant salvation,With reverence Sahjo prostrates herself, at His feet again and again.6


Non-Attributive and also with attributes, He is the One Lord,

Reached this conclusion, after speculation and deliberation.

The satguru bestowed the discerning sight,And granted assurance of His vision.

Just as there is no difference between water and the ice,And also between the sun and the sunshine.The Lord has manyhues/colours, says Sahjo,

He is manifest and He Himself is concealed.

With the grace of master Charandas,

All the doubts have vanished.Freed from all doubts and dilemmas,With ease the innate state is attained.7


Page 17

Sacchidanand- TruthSahjobai in her topic Element of truth has glorified the Lord within. The meaning of Sach

(Truth) is immortal and unchangeable. The meaning of Chit is: Knowledgeable and themeaning of Anand is blissful. In religious texts too the Lord has been praised as Sacchidanand

(Truth).

All that is within the limits oftransformation/change and destruction is false. True is one whois not dependent on another for his existence/identity and there is no other who can end/destroy


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his existence/identity. Truth is that which never changes and is consistent in its colour, form and

essence. Sahjobai continuing the subject of the Lords glory says:

Neither is He new, nor does He become old,By any sort of affliction, He is never plagued.

Even on destroying, can never be laid waste,

Does not increase or decrease, nor can get destroyed,Fear does not consume Him

Neither can water dissolve Him,

Neither is He dependant on anybody,Nor does He need any support.8


(He) is not ravaged by (the grand) dissolution, nor affected by

regeneration/resurrection/creation.Even the god Brahma and the others, got exhausted in their quest (to find Him).

The One, who is above cause and effect and beyond the reach of the six philosophies,Neither virtuous nor sinful, O Sahjo, He is the Lord ever detached.9


(Even though) your mortal body is in close proximity; the soul is enduring and eternal.10Sahjo bai ki bani, p. 19

Consider not this mortal frame as your identity; the true self is your soul.11


Meerabai has clarified this truth, in her compositions in this manner:

O Rana! It is not today that I have come into existence,But I prevail since the Universe came into being,

Now, born in Mewad, addressed as Mira.12

Meera Sudha-Sindhu p. 281

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Free from DualityHe does not have any faade or form; nor any colour or body,He has no friend or foe; Sahjo says, and does not belong to any caste or creed. 13


Neither is He born, says Sahjo, nor does He die,

He also does not get old,He is neither affected by day or night nor by heat or cold,

Fire cannot burn Him; weapons cannot wound Him,He cannot be withered either by sunlight, or blown away by the wind.14



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He has no mother nor any father, or the company of any relations.

He is neither a pauper, nor any prince.

He has no beginning or an end, nor does He have any middle between,He is neither small nor large, O Sahjo,boundless/limitless; He is infinite.

15


OmnipresentWithout form or name and non-attributive; beyond the five elements,

Guru Charandas says, O Sahjo, the Lord is hidden.There is no other way to attain Him, besides self-realization.

Just as a swan separates the milk from water,Detach the soul from the body, says Sahjo, and merge with the Lord.16


O Devotee! Inhabit the city of your body.

Perceive with the enlightened vision within,

Immerse yourself into the Divine Sound and Light.17


Page 19Meerabai has expressed similar emotions in her compositions:

My Master has manifested himself within me,

And so I dance in ecstasy.

I have now envisioned my Beloved,

Not concerned with others.18

Meera Sudha-Sindhu, p. 280

I am a slave at the Lords feet,Then why should I go to Kashi!

The Ganga and the Jamuna exist within,

And the Immortal is within everybody.19

Meera Brahdawali, p. 228

Perceive with the discerning eye, the Lord is present afore.

Front and back, right and left, He is prevalent everywhere,

Those who have not obtained knowledge from the Master, they consider Him afar.Performing religious sacrifices, penances, Yoga and pilgrimages,

The ignorant attain nothing but mere refuse.Everywhere the radiant resplendence of the Lord pervades,

In the heavens, the netherworld, the earth and the mortal worlds,Guru Charandas told me, O Sahjo, this is the true essence of all.20


Sahjobai inspires the being that undoubtedly, at the level of intellect and senses, the Lord is

imperceptible, unattainable and indescribable, but at the souls level it is not impossible to


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envision him. The Lord is definitely indescribable but uniting with him is not impossible. The

person who focuses his attention within, through his divine vision is successful in envisioning theLord.

The Human Birth and Devotion to the LordThis opportunity is very rare indeed; (birth in) the amazing human body,

The sole benefit says Sahjo, is attaining God-Realization.21


This opportunity is very rare indeed;- Sahjobai warns that it is rare to get this human birth.

One receives thispriceless/valuable boon after wandering for a long time in this

miserable/sorrowful cycle of eighty-four. (Birth in) the amazinghuman body- Human birth is

Page 20The crown of eighty-four lakh species. The Lord has created this human body with a

unique/marvellous skill. Amongst the eighty-four lakh species the power of discrimination hasbeen bestowed/giftedonly to humans. A human being can discriminate what is good or bad for

him, and understand the difference between appropriate and inappropriate. He can bring aboutimprovement in his present state. The possibilities of progressing in the field of knowledge,

science, art and spirituality are available only to humans and not to any other species.

The sole benefit says Sahjo, is attaining God-Realization.-The greatest characteristic of

the human body is that in this form itself he can worship and unite with the Lord. A person who

prospers materialistically, physically and artistically but does not make any effort to unite withthe Lord, that person is not able to take the true advantage of this valuable boon of the human

birth. A human being is incomplete in his present state. The weak, ignorant being is pray to the

duality of sorrow and happiness and is bound in the shackles of cause and effect. He can destroy

his past karmas by worshipping the Lord and can permanently/foreversevere the bondage oftransmigration, unite with the Lord and can become his form.

After enduring suffering of the eighty-four lakh species,

The human body is acquired.Missing the chance of devotion to the Lord, says Sahjo,One is cast back into the tortuous cycle of eight-four.22


Endured tremendous sufferings in the cycle of eighty-four,

At the hands of Yama, repeatedly took immense beatings.

Lost in illusion, wandering about in the three realms,Still did not concede defeat.

Not conceding defeat despite all,And did not desire for salvation.

Acquiring the diamond-like human birth,Squandering it, reduced its worth to dust.

The foolish being simply does not understand,

Despite explaining again and again.Charandas says, O Sahjo, even then,He justdoes not remember the Lord.

23


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Even if one attains the status of lord Indra,And the resplendence of god brahma.

Despite everything, death awaits all,

Says Sahjo, everything is swept away with the flow.Contemplate on the Lords name,And relinquish everything, says Sahjo.

Even if you obtain the kingdom of the three worlds,In the end you will leave it all.24


Page 21

The heart in which dwells the Name of the Lord,

That heart is filled with beatitude, says Sahjo.That heart is truly blessed, says Sahjo.

A heart bereft of the Name of the Lord, is condemned,Whether one has wealth, beauteousness or is a king.25


Fleeting, like a bubble is this body,

Like a bubble, this body is also transient,To unite with the Beloved make a firm resolve.

Do not squander away your time in slumber,Waste not your time in sleeping,

The human birth is not obtained again and again.

When you come across a lover of the Lord,With his help Search for Him within.

The ones who live without remembering the Lord,

Their lives, says Sahjo are no better than mere dust.

You will attain true happiness,Only when you remember the Creator.26


Page 22The (invaluable) treasure of your breaths is getting frittered away,

Yet you remain oblivious of that,

What has been the spending, says Sahjo,

Keep an account of that within.O Sahjo, the rhythm of breaths like drums,

Is resonating incessantly day and night.

The fool lingers lost in stupor,And the conscious remains restless.

27


Kabir Sahib has also cautioned:

Beating the drums,


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I repeatedly say,

This precious breath is being wasted,That it is valuable in the three realms.28

Kabir Sakhi-Sangrah, p. 89

When the lamp of breathsgoes out/is extinguished, the body is plunged in darkness.Bereft of life without breath, O Sahjo, then how is devotion to the Lord possible?29


Then you will repent, O Sahjo, when you breathe your last.

Till breath lingers in the body,Devote yourself to the Lord and sing His glory.30


Exhausted most (breaths) and just a few are left,Even these shall not remain.

Your life (human birth) wasted without devotion to the Lord,

O Sahjo, repent within.

31


Page 23The bondage of births and deaths is broken,

The noose of yama is slashed.

O Sahjo, remember the Name of the Lord,

You will not be ridiculed in this world.The misery of the eighty-four is spared,

One is absolved from the torment of fifty-six hells.

Meditate upon the Name of the Lord, O Sahjo,You shall not belodgedin yamas abode.

32


On the third day of the lunar month, Sahjo instructs:Craving for a paltry measure of happiness a being gets entrapped,

Covetous and in greed one falls just as drawn by honey a fly is ensnared.

Just as a fly in honey gets submerged and then drowns,In the same way, a being stays drowned in ties of the family and all that is owned.

Obtaining the precious human birth, O Sahjo, one has squandered it away,

Bound by yamas minions and dragged to his abode,One is cast back into the miseries of transmigration.33


Being born again and dying again; repeatedlySuffering untold miseries at the hands of yama, relentlessly.

Despite all this ignominy you do not even repent,Sahjo reproaches with derision, you have no shame!34



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The human birth is slipping away; the days are passing by.

While living if a place is not made, then where will you sit?

In this lifetime if you do not attempt,

To acquire a place in the Lords Abode,Then how can you ever reside there.

35


Bound by cause and action, in misery wandering about in all lives.Wandering about due to own karmic deeds, tormented in every birth.

Think of attaining salvation, O Sahjo,And be freed from the binds of transmigration.36


Page 24Coming into this world, what have you done?

Filled your stomach like a dog,

Squandered away the birth in slumber.Did not awaken in the hours before dawn,

Nor did you perform the auspicious deed.

Adopted other paths and went astray, in vain,Did not embrace the path of the Masters.

Did not contemplate, did not meditate,

And also did not give in charity.

Thinking this body to be your true identity,Remained immensely entangled in attachments and illusions.

This mortal frame is the chamber of death,

It (death) will come and snatch you away.Not even the fraction of a moment, you will get to spare,

Then how will anything be achieved?At that time then how will anything happen?

Says Charandas listen, O Sahjo,Do not rest day and night,

Bhajan simran is the only means,To cut down the binds of transmigration.37


Page 25

The Reality of the Body and the World

False are the associations of this world, false are the dwellings and the homes.Also perceiving the body to be false, Sahjo has become saddened.1


Do not attach yourself to the mortal, instead love the immortal,

Give up all that is false and make residence only with the truth.Give up all that is false and abide only by the truth.

2

Charandas ji ki bani, Part 2, p. 70


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Eternal and Immortal is the Creator, rest all is destructible.

Do not adhere to the perishable; associate with to the Imperishable.Attach yourself to the Indestructible; He has created the world.

Come into His refuge, He provides protection from allafflictions/trials and tribulations.

Such is the Name of the Lord; it destroys the cycle of birth and death,Charandas says, O Sahjo, attach yourself to the Truth.3


On the Thirteenth lunar day of the month, Sahjobai writes:A marvel in itself, it is transient and evanescent,

It is utterly deceptive and illusionary, the body

In front of your very eyes they have all departed,

Whether the body is of a king or it is that of a pauper.Neither the prince nor a pauper,

None can live forever,

From here they all depart,But from there (they) do not return again.

Despite this, they desire to possess,

Offsprings, wealth and mansions.

Despite this, they claim ownership and get attached

To their properties wealth and children.Sahjo laughs at them with derision,These ignorant fools consumed by illusion.4


Page 26This body is proximal to you, and the soul is immortal.

Which one is perishable of the two?

And which one remains your benefactor?

If you think your benefit lies with the body,From head to toe it is completely perishable,

The soul is immortal, says SahjoIt is all pervasive and eternal.5


Eats and sleeps and speaks sweetly,

And does not realize that within.Perturbed and in disquiet remains the mind,

Dressed and adorned with jewels and beautiful clothes,

Moves about withhead held high/arrogance.But this point you do not realize that,The world is a deceptive illusionary web.6



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Page 27Who is your father and who is your son?

Who is your friend and who is your child?If you truly loved them, you should have gone with them,Or you should have held them back, O Sahjo, holding onto their hands.7


Wailing and weeping, what have you achieved?

That now you lament, O pretentious one!

No one has come along with you,And with you, none will depart.

This world is false and delusive,

(Valueless like plain rice water)

Those who have died have all departed,Even you will not remain here.

Why do you waste away for others, says Sahjo,

Be concerned about your own self.

8


If we ourselves were immortal,Then it would be understandable to grieve over others.

But they are merely companions of this boat ride, Sahjo says,And on landing, all will go their separate ways.9


Under the shade of the tree of this world,

Many have rested and then departed.They all go their separate ways, Sahjo says,

Like travellers they meet and then simply part ways.10


Page 28This path has a perpetual flow; that never stops even for a moment.Many have come and many have gone, with own eyes Sahjo has seen this. 11


Even (indestructible) like Hiranyakashyap, all have vanished,

Also (knights like) Duryodhan and (deceitful) Shishupal.(The mighty lords) Kumbhakaran and Ravan have gone,

Kaal has devoured all.

Death is a certainty, says Sahjo,And life does not provide any assurance,

Whether the abode is a crumbling hut,

Or the dwelling is in mansions or palace.Says Sahjo, when it comes to birth and death,

All are alike; there are no twoways about it.


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Whether a destitute with no shelter,Or a wealthy well secured.12


After death the body is burnt,

And then it does not return.And the dead do not ever return.Wailing does not yield any result,

Sahjo says, nor does withering away in grief,

Wasting away, reduced to bones,Also in lamenting lost the eyesight,

The dead do not come again, says SahjoNor do they hear any of your words.13


Page 29If the dead could return on wailing,

Then wail away day and night.

Despite wearing yourself out they will not return,Says Sahjo, doing all this is absolutely futile.

Why do you keep on lamenting?

Nothing would be gained by anguishing.

Those who are dead are gone, says Sahjo,They will never return; neither today nor tomorrow.14


The world watches you depart and you see the world depart,Says Sahjo, this is the norm, do not ponder or plan.15


The World is FalseThe consciousness does not awaken within,

Deep in slumber, people are lost in dreams.

Enduring afflictions, pleasures or restraints,Sahjo says, that these are all just dreams.16


Thousands of years seem like a moment,

When the eye of knowledge is opened.Sahjo says, the world is forgotten,And one gets transformed in an instant.17


In a dream, says Sahjo,


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Fifty years pass by in a moment.

On awaking one realizes it to be false,In this world also, such is the existence.18

Page 30


They are all but a dream,

The heavens, the mortal and the nether worlds.The illusionary web of the three worlds,Says Sahjo, is just a false delusion.19


The ignorant have no realization; remain immersed in sensual pleasures.The enlightened have attained the vision; there exists neither happiness nor sorrow.20

Sahjo bai ki bani, p. 36The mind has renounced all and is immersed in the Lord within.The world is transitory, O Sahjo; understand that the soul is eternal.21


The water in a mirage appears real, till one does not go near it.

The world also appears in the same way, says Sahjo,Until the divine vision is not bestowed by the master.22


Just as a child gets frightened on seeing,His shadowy reflection in water.

Then he is abashed at his folly, says Sahjo,When realization dawns that it was mere illusion.23


Page 31An enlightened one realizes the world to be false.

An ignorant one considers it to be real.

For an enlightened one, the world is false.

And for an ignorant one it appears real.

Says Sahjo; thousands of texts and scriptures have been written,

The ignorant one is only immersed in their mere deliberation.24


The world is as transient as the morning star,

Sahjo says, it does not last.

Just like a pearly dewdrop,Or water held in the palm.25



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The fort is made out of smoke,

And yet you yearn to rule in it.

Like a shadow has no reality, says SahjoThis also can never be true.

26


Be aware that the this world is false,

Understand that the soul is eternal.

Realize that form within says Sahjo,Which Kaal cannot devour.27


Meditate upon the Name of the Lord,

Relinquish attachments to this world.No one belongs to you, says Sahjo,Even the body is not your own.28


In the teachings of saints an individual is repeatedly advised to worship the Lord and getliberation from the cycle of eighty-four (lakh species). Saints do not say that beings should not

perform their worldly duties or not pay heed to their physical needs. Nor do they advice the being

to renounce a house holders life or

Page 32Shun their worldly responsibilities. They explain that our welfare lies in worshipping the Lord

and getting liberation from the cycle of eighty-four (lakh species). Inspiring the beings, theyexplain to them that by giving priority to Lords devotion, we can successfully fulfil our mainpurpose of coming into this world. Whatever the human being considers as most important, he

gives it his complete time and attention. Saints teach us that we should make the Lords devotion

the support/pillarof our lives.Ignorant beings are victims of this misconception that perhaps by giving more attention to the

Lords devotion, our worldly duties will not be completed. This means that there is lack of faith

in the merciful Father. By giving prime importance to the Lords devotion, the worldly duties canbe fulfilled in a better manner, with this a being will never face any kind of harm. Whatever gains

or losses occur, do so because of the past or present karmas (deeds). With the Lords devotion,

the impurities of the mind and soul are washed off, one gets the strength to endure ones destiny,and the beings conscience becomes strong. A being cannot estimate/assess as to how much the

compassionate father takes care, protects and helps those who are engaged in his devotion. It is

impossible to express his grace in words. That is why Sahjobai advices the being to renounce

every kind of doubt, myth and inspires them to worship the Lord wholeheartedly and getliberated from the cycle of eighty-four lakh species.

Sahjobai has repeatedly called the world as destructible and house of sorrows. She calls it a

mesh of Maya (illusion) and kaal (agent of death). Very few people make an effort tocontemplate with depth about this important aspect of the advice given by the saints.

They explain that this perishable illusionary world is a sorrowful abode of duality. This is not

the true home of the soul. The souls true residence is the blissful and immortal abode of peace-


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Sachkhand. It is one of the same things if we call this world a foreign land or a jail. Saints

caution us that acquisition of worldly pleasures is equivalent to getting the best facilities in a jail.However many worldly and sensual pleasures a being may accumulate, he still remains a prisoner

of this jail. Instead of making this world his true home, he should use it as a means to return to

his true abode. So as long as a being remains imprisoned in this jail like world, he will be

deprived of his true home.All political organizations, economic policies and social workers, give priority to accumulating

maximum amount of pleasure giving facilities. Saints explain that when the creator himself has

made this world incomplete and perishable, then how can one get complete and eternalhappiness? A being can get complete and permanent bliss only on reaching his true abode.

Meditate upon the Name of the Lord; this opportunity is slipping away.

The days that have passed shall not come again,

Ponder upon this thought in your mind.

Do not consider the game of this world to be true,Do not be lost in delusion.

No one belongs to anyone O simpleton,

Futile are all your attachments.In the end none would be of any help to you,

When the god of death comes calling.

Charandas says, SahjobaiTake refuge in the company of the saints.29


Page 34

Cause and EffectAnimals, birds, humans, deities and demons,

Aquatic life, flies and insects.All births are the result of (karmic) actions,

Says Sahjo, all the very multitudinous and myriad forms.1


Sahjobai teaches that the law of cause and effect pervades throughout the mortal world as well

as the heavenly regions/abode of the deities. The deities in heaven and paradise are reaping the

fruits ofvery good/noble deeds done in the human birth. When the account of these deeds issettled, they are reborn in the mortal world again. Similarly, there are four categories of eighty-

four species to reap the fruits of the karmas performed. Just as one can abide in heaven and

paradise as a result of superior deeds, so also the residence in hell is the result of grave sins.Taking birth as insects, animals and birds is only to reap the fruits of past actions. Human birth

or species is a field of actions. In this, an individual can create new karmas as well as pay for his

past actions.

Karman. Dukh Hoya.2

(Sahjo bai ki bani p. 20). The reason for rebirth and acquiring highor low species are the karmas done in the human birth. Upji-Upji..dukha.

3(Sahjo bai ki bani

p. 20). The reason for transmigration is also the karmas performed in the human birth. We have

to endure the beatings of yama (messenger of death) as well as the torments of hell due to ourown karmas.

The fruits of some karmas are experienced immediately. Just as one person slaps the other, and

is slapped by him in return. The account of karma is settled. If a person commits a murder, the


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person who has been murdered cannot avenge his death immediately. The fruit of that karma has

to be borne by the murderer in some future birth.Humans perform excessive karmas but are able to repay only for a few of them. The effects of

many karmas remain pending. The unreaped karmas of every birth which gets accumulated are

known as Sinchit karmas (accumulated karmas).

The effects of the karmas of the previous births that the being experiences in the present birthare called Prarabh karmas (destiny). While going through his destiny, the new karmas that he

performs are called Kriyaman karmas (newly performed karmas). Some of the karmas from these

Kriyaman karmas and some from the unreaped karmas of previous births (Sinchit) collectivelyframe the Prarabh (destiny) of the next birth. Until all the karmas are not destroyed, the being

cannot be liberated from karmas and their fruits and the resulting bondage of birth and death

arising from it. The disparity of wealth-poverty, high-low (caste), joy-sorrow etc. which isevident in this world is due to the karmas performed in previous births, also being the reason

behind the difference in the various creatures and reincarnations.

All saints and mahatmas refer to the law of karma and its effects. They caution the individual

that the fruit of every action is certain. One person is aware of the fact that by putting his hand in

fire will burn his hand while the other has no knowledge of this. Among them, whosoever putshis hand in fire, will burn it and will thus have to undergo the pain. Whether any individual

acknowledges the law of cause and effect or not, everyone has to bear the fruits of their karmas

under any circumstances. This law of ones own neck and ones knife is applicable equally to allcreatures in the entire world.

There is one more aspect to the law of karma and its fruits. Until and unless the individual doesnot destroy the backlog of previous karmas, he cannot break away from the bondages of

transmigration and unite with the Lord. The means of destroying previous karmas is the Lords

devotion. Sahjobai has repeatedly taught the individual that taking advantage of this golden

opportunity of human birth, he should break free from the entanglements of karmas andtransmigration by the means of devotion to the Lord,

Page 35So that he can unite with the Lord and the soul is freed forever from the cycle of sorrow-joy thatarises from the effects of karmas. This is the only purpose of human birth.

Goswami Tulsidasji also narrates: Karam Chakha.4

(Shri Ramcharithmnas, 2:218.2). The

Lord has made this world a field of actions (karmas). The whole creation functions/operates inaccordance with the laws of action and counter-action or cause and effect. Not only human

beings, but also birds-animals, deities, demons, waterborne beings, insects etc. are all bound by

the law made by the Lord.

Liberation from the Karmic WebIf you retain the two words,

Death and The Lord in your heartsThen Dharamrai will neither enquire,

Nor scrutinize your karmic account.He will not ask for your Karmic account,

Not even take you as hostage to yamas abode.

Indeed blind is the one who forgets,Such pure Name of the Lord.

Even the analysisof the four Vedas,


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Falls short of describing the glory of the Naam.

This opportunity is fleeting past,Says Sahjo, meditate with absolute dedication.5


The Transmigratory Cycle of Eighty-four lakh SpeciesNine lakh species of the aquatic life have been stated,For countless births all these have been endured.

Ten lakh species of the avian array exist,From the previous times, such has been noted.

Eleven lakh insect species I cite,

Which are seen in the earth crawling aboutTwenty lakh immovable species expansive,

In all these, deluded by illusion, exhaustive

Thirty lakh animal species I am stating,

Countless times taking on the forms all-varying

There are four lakh human forms, understand this,Such is the cycle of the eighty-four lakh species.

One at a time, all the forms you have obtained,

Cannot even express the untold miseries you have suffered.After much endurance this body has been attained,

Without a guru, says Sahjo, it has surely been wasted.

Found a true guru in Charandas, my masterHe liberated me from the cyclic pain of eighty-four.

6

Sahjo bai ki bani, couplet, p. 29

Sahjobai explains that the being has to wander in various species in order to face the

consequences of his own actions/suffer the effects of his own actions. Sometimes the being takesbirth in the various species of the plant kingdom, at other times he repeatedly takes birth and diesas birds and animals. One at a time, all the forms you have obtained, cannot even express the

untold miseries you have suffered.-

Page 36The soul trembles thinking about the kind of misery a being has to suffer in the lower species.

Reflect upon this that while walking not only children but even wise people pluck leaves of trees.

They dont even realize that just as a human being experiences pain even if a single strand of hairis pulled out of his body, in the same way trees also undergo pain. The manner in which birds are

killed heartlessly, camels, horses etc. are laden with a lot of burden and have to bear the blows of

sticks and whips. Bullocks are harnessed in front of ploughs and are beaten mercilessly. Sheeps,goats and cows are slaughtered by slitting their throats cold bloodedly. Then let us observe

human beings. The physical and mental ailments in this species are beyond description. The heart

shudders seeing the condition of workers toiling relentlessly through summer, winter and

monsoon. It is impossible to express in words the anguish of illness, old age and death.

After much endurance this body has been attained. Without a guru,says Sahjo, it has

surely been wasted.- It is shocking and sad that the ignorant being who has obtained this rare

human birth after wandering endlessly in this miserable cycle of eighty-four, does not take


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advantage or even tries to get liberated from the wheel of transmigration. Neither does he acquire

the company of saints, nor does he pay any attention towards the Lords devotion. As a result, heremains entangled in the whirlpool of eighty-four forever.

As You Desire, So Shall You ResideWhatever the mind desires, says Sahjo

Corresponding to that you will get your situation.Wherein lies the desire, therein shall be the residenceAbout this, rest completely assured.7


From this couplet another subtle mystical secret of desire, cause and effect is brought forth/to

light. The desire that is dominant within a man influences him to perform a deed, and as soon as

he performs the deed, he is given another birth to bear its consequences. Effect is the child of

cause and desire gives birth to cause. Whatever deeds a being performs, is to fulfil the desires of

the mind. He also uses lust, anger, greed, attachment and pride for the fulfilment of his desires.He also gets inclined towards sensual pleasures for the fulfilment of these desires. Desire gives

birth to an action and an action gives birth to effect and transmigration. That is the reason whyeven Mahatma Buddha has said that desire is the main cause of sorrow.

While leaving the mortal body, says Sahjo,

Whatever desire lies in the mindAccording to that, the body you shall be granted,And your residence will be in accordance with your station.8


Page 37

At death, if its a house your heart dwells on,

Then as a ghost therein shall become your residence

If it is wealth that you desire in your heart,To fulfil it, as a snake you shall be reborn.9Sahjo bai ki bani, p. 20

At the time of death:

If one pines for children,Acquiring the lowly form of a pig he is born.

If ones heart desires to be a king, then,

Becoming an elephant, he sprays mud on his head.

If the thirst for water remains,As a fish is the birth, living in water.

The yearning for a vehicle,Results in the birth of a load bearing animal.

Wherever lies the desire, there you shall be born,This is also stated in the Vedas and the Puranas

Master Charandas, has said to me,Renounce all desires, O Sahjo bai!

10



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This is also stated inthe Vedas andthe Puranas - Even the Vedas have accepted the

doctrine of Jahan Aasa Tahan Basa meaning that whateverone desires, there only he dwells/one

dwellswhere one desires. Sahjobai explains that if ones desire for a son remains unfulfilled, he

is reborn in a wretch species as a pig. One, who desires royalty and status, receives the birth of an

elephant who is always spraying mud on himself. The one who dies thirsty for water is reborn as

a fish who only lives in water. In the same manner if ones desire to own a vehicle is leftunsatiated, he is born a load bearing animal who pulls along a carriage of goods.

Saints and religious text explain to human beings that whichever desire is intense at the time of

death, man is drawn in that direction. So long as a being does not submit his desires to the Lords

will, he remains entangled in the web of transmigration forever. The Lords only wish is that thebeings by worshipping him, unite with him and become his form. Until and unless this desire

does not overpower his other desires, it is impossible for a being to get relieved from the cycle ofeighty-four.

The Other Point of ViewThe one desirous of the master,

He attains the Lord.

He finds residence in the fourth stage, says Sahjo,In the Vedas and the Puranas also this is affirmed.

At the time of death, if one harbours,

The desire for the Lord in the heart.Freed from the body, one unites with the Lord,And from all births and deaths, he is liberated.11


Page 38

The heart that is filled with the desire,

For refuge in the company of the saints.

Acquiring the human form, obtains the company of the saints (satsang),And receives the blessing of devotion.12


O Friend! Says Sahjo he is fortunate indeed,

The one who yearns for the Name of the Lord.The trials and tribulations of transmigration end,And he is freed from the pain inflicted by Yama.13


The one who does not harbour any desire whatsoever,

Says Sahjo, of this world or the nextUnderstand that he is a form of the Lord Himself,

And he merges back into the LordJust as a wave merges into the ocean.14


Page 39

The State of a Being


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There are four states, I say,

Of the cycles of births and deaths.

Expansive and myriad is the spread,Of the penalty of the species of eighty-four.

Charandas has granted the permission,

And Sahjo has divulged this information.On comprehension of this knowledge,All bondages are completely severed.1


When the sinful being comes into the womb,

He experiences immense misery in this dark chamber

Face positioned towards the place of excrement,

He hangs suspended upside downHeated amidst the constant fieriness of the abdomen,

Scorched further, if (he is) an unfortunate sinner

When the mother consumes food sweet or sour,Causes great anguish as if being cut by a knife.

Self in misery and the mother in despair,

After a ten month period, comes into the world

Laments on seeing the snares of the world,

He cries on seeing the worldly snares,

The men and the womenfolk together have ruined all.

The winds of illusion have caused him to forget all,

The winds of illusion consign him to oblivion,In the cradle (of attachments), says Sahjo, he is swung

Relatives all rejoice on his arrival,Entangled and tied, how does he free himself from this bondage?2


All relatives have expressed affection,And have bound every pore in attachment.

Even he remains happy in these connections,

Says Sahjo, and roams about totally obliviousSays Sahjo, and roams about in totally oblivion.

3


Someone says I am his mother,Yet another, stakes claims to be his nurse

Someone declares, He is a gorgeous diamond,

Play in my lap, my adored one.Someone says, I am his father

Have been blessed with this child,

As a reward of past good karma.Someone declares, I am the paternal aunt,I announce the arrivalof a nephew, says thepaternal uncle.


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Someone says, he is my brother,

And someone insists, I am the grandmother.

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I am the mothers sister, says someone,

Then someone claims to be the maternal grandmother.Someone says, I am the maternal uncle,

For him I have brought, sweetmeats, toys and apparel

Someone professes to be the maternal grandfather.

He is my nephew, acknowledges the maternal aunt

Someone maintains, He is my grandchild,And yet someone proclaims, He is my jewel!4


All relations are considered as real, and by them he remains surrounded.

The false appear as true like a gold mountain, in a dream

Ancestors, clans and deities, planets, constellations and all.With all these are created connections, says Sahjo,

Who will free him from these binds?How will he be freed from these binds?5


When the mute (the child) learns to utter his first syllables

????????????????The mother and the father call out his name,

On hearing his laughter they go beyond with joy.They kiss and hug him close,

And please the deities with offerings.

They get distressed if he falls sick,

And run from pillar to post to find a cure.Sometimes in sickness he becomes thin as a skeleton,

At times he is also beset and racked by cough.

Stomach gripes cause a lot of bother and tears,Irritable and weary with all, unable to sleep.

In fever sometimes, both eyes under strain,

There is no respite, again and again in pain.

Troubles of teething cause a lot of discomfort,Since the birth, there has been constant distress.

6


Joys and sorrows go on increasing; the body (child) has now turned five.

Then he is sent off to school, to obtain his education.7


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The attention of the child is towards play,

But the teacher binds him in discipline, draws his attention to study.

If he sits idle, he is then summoned,And with compulsion made to study.

In his mind, all this causes a lot of distress,

And the mother and the father also appear as villainous.He has been made to study, under duress,

And from them he learns of wiles and the worldly ways.

That is how he grows to be of twelve years,

Then he becomes out of bounds of his parents.He does whatever his mind pleases,

Harbours neither fear nor respect for his parents.

Absorbed in play of myriad forms,

In all this his childhood he has spent.Squandered the childhood in laughter and play,

Neither did he come under the service nor in the refuge of the master.

Did not discriminate between good and the evil,Says Sahjo; neither did he become aware of the Creator.8


Then arrives the adolescent period, bringing along with the five ghostly vices.Intoxicated by the youth, he drinks the poison of the sensual pleasures.9


The period of being in full youth arrived,

Remained oblivious to the radiant jewel of the Lord.

Remained intoxicated in sensual pleasures and desires,Persisted in the woes of his own egoism.

He moves about with arrogance and insolence,

Does not uttersweet/gentle words to anyone.

Says there are none that can equal him,There are none that are more intelligent than him, in this world.

I am the most powerful, he says,

Earning wealth and everyones leader .Considers the root cause of all miseries to be the basis of his happiness,

Remains attached to all, and drinks from the cup of ignorance.

Having become a family man, then where is the question of happiness?

Says Sahjo, It is like as if being held captive.The worry over the deaths of his sons and daughters,Anguishes his mind and cause him distress.10


Page 42Bereft of wealth he wanders about, like a stray dog in need of shelter.Facing rebuke at every doorstep, says Sahjo, he is left with no honour.11



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Poor and destitute, looks withhope/expectations at everyone.

Heedless of the type of people or the kind of situation.Just like a monkey who dances for this reason,

Forsaking the Lord, engrossed in these (futile) endeavours

A daughter of marriageable age at home,Himself famished, and the family is starved with nothing to eat.

Still harbours aspirations for constructing a house,

For gaining respect and honour within his clan.

Lamenting over his condition and wailing confounded,Says Sahjo, bemoans, unhappy with his relationships.

Does not come in the company of the saints,

Hence no liberation from the family entanglements.

Never focussed attention on the worship of the Lord,Lost and led astray by desires for wife, son, and wealth.

Squandered his life on the misery-causing worldly pursuits,

And gradually old age has crept upon him.

12


The Old AgeIt all (the hair) becomes white; Says Sahjo, and the teeth begin to fall.The body is beset with wrinkles, and the intestines start to shrivel.13


The eyes are brimming with water; this is the sign of old age.

The eyes keep watering and the teeth keep shaking causing immense pain.

The knees ache with rheumatic pain, racked with cough the body is distressed.Unable to sleep due to cough all night, stays awake and also keeps others awake.

Page 43The weakened senses have been debilitated; helpless about it, they are enfeebled

The son and daughter-in-law look upon him with distaste,

Even on repeated calling they do not pay heed to him.

Even on repeated calling they do not come close to him.The body bent, walks with a stick trembling, his own family is not a companion in his

misery.On turning eighty, says Sahjo, the mind also takes leave of the senses and he talks

Irrelventaly.

14


Crossing the age of eighty years, senility has set in further

The future holds no stability, and the past has been squandered

The three stages (of life) have gone past; the fourth has arrived enfeebled

The three stages (of life) have gone past; the fourth has arrived on a declineThe old age has taken a firm hold; despite that, remained oblivious to the Lord.15


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Old age, the fourth stage of life has set in, says Sahjo, death is standing ahead staring athim.

They all start to tremble, the head, legs and the hands; the eyes unfortunate have lost their

light.The ears do not hear at all well, in the mouth there remained no teeth.

The throat gets choked and indigestion has set in, all bones are racked with pain.

All his talks are an object of mockery, in the house or outside,

The family has pushed him away at the threshold.Yet the mind craves for all the worldly pleasures, no one is sympathetic towards him

Keeps on wandering about here and there and having lost his say, none take interest in

him

The ones for whom he had toiled day and night,Neither the family nor the near ones, none of them converse with him.

Sons and grandsons, abhor his odour, while attending to him they turn away in disgust.

For their attachments he had shunned the Lord, holding his head now he cries out inanguish.

Master Charandas states emphatically that,Having forgotten the Lord the world goes through this state.16


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All the hair has turned grey, and the entire body has shrivelled.The face has lost itscharm/glow and has not been the same anymore.

All senses have been exhausted and the body has lost its vigour.

Yet hopes and desires have not diminished; the speech has turned servile.The four stages of life have been frittered away, despite that not worshipped the Lord.

On leaving this body, Yama torments him, and he is hauled away to yamas abode.

Coming into this world what was accomplished; merely filled the stomach and nurtured the

Body.The day was spent in worldly matters, says Sahjo, and the night in oblivious slumber.17


The State of the DeadWhen death arrives, says Sahjo, he lies down with the legs spread out.Eyes wide open; the pulse has stopped and is just staring blankly.18


Sometimes troubled by acidity, at times by indigestion and wind,

If not heartburn then cough comes to stay.When the cough moves away, then the windpipe gets choked,

Constriction of the throat does not allow anyone to live.

When the breath gets stuck, all consciousness leaves the body.All the relatives come and surround, pretending to show their concern.

They fill their eyes with false tears and put up a show of affection.


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Someone wails and laments, someone else tries to look for some medicine.

Some demand to know about his possessions and others ask for the hidden wealth,

(Where is it concealed or where is it to come from?)He has no awareness of his body, and the minions of death thrash him

heavily/mercilessly.19


Page 45On seeing the face of yama, all sense and consciousness is lost.

The agony that arises says Sahjo; it cannot be described in words.At the time of death, says Sahjo, there occurs suffering untold.Like the bites of a thousand scorpions, stinging all at once.20


Someone says take the Name of the Lord, Sahjo asks, of what use is it now?

You did not remember the Lord before, and have exhausted yourself,

By only getting entangled in attachments to the family.If you had carried the Name of the Lord within your heart,

Then all the protection would have been your companion now.

If you had meditated on the Name of the Lord since the beginning,Then now you would have been spontaneous in reaching out to Him .

All the agony of your body would have been absolved,

And Yama would not have been able to put you in his hold.

You would have been able to take the Name of the Lord whilst dying,If only you had been practicing that since times preceding.

But you had placed your mind in service of the family,

But you sacrificed your entire life for the family,In spite of being the owner, now you have been displaced outside.

You have to suffer for your deeds, O Being!As you never bothered to seek a true Master.21


Bound and tied, the minions of death drag one to the lord of judgement.

Countless times one has been there, a place of fifty-six torments.Various kinds of tortures says Sahjo, and different punishments are meted out.Suffering through the agonies of hells, one falls back into the cycle of transmigration.22


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The Timely DeathI talk about the timely death and the ignorant are shocked,

Only a saint or a person with knowledge will comprehend this.

The one who lusts for worldly pleasures, and does not harbour any love for the Lord.Even with a timely/predestineddeath, he surely becomes a ghost.

If one lights a lamp of oil for the night, and the lamp goes out after the oil has been spent,

Then says Sahjo, understand it to have completed its full time/term.


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This applies to all, whether human, avian, an animal or any insect.

If the oil remains and the lamp goes out, then it is termed as untimely death.The timely death can strike at any age, whether it is the aged, the young or an infant.23


The Untimely DeathThe one mentioned afore is the predestined death,Now Sahjo speaks about the untimely death.

If death comes before the destined time,

Says Sahjo it is known as Untimely Death

If one dies by the strike of a weapon,This would be the death before the destined time

Worsening of a disease and not taking proper medicine for it,

Understand this also to be the death non-predestined.

If someone has died consuming poison,Or has been burnt alive by fire.

If someone dies of drowning in water,Or the death is due to possession by a spirit.

Left the mortal body due to a snake bite,Or gotten buried alive under rubble/debris.

If the death is due to strangulation by nefarious means,

Or if in a forest one is killed by a wild animal.All these would be termed as death before time,

And after death one acquires the form of a spectre.24


On acquiring the form of a spectre, the ignorant have come in a wretched state.

Page 47Self in despair and cause misery to others; their identity has become non-existent.25


The stomach is huge and the mouth the size of the eye of a needle,

Perpetually hungry and thirsty, it roams about like a demented being.Wanders about everywhere but finds no shelter,

Roaming about and in return it is thrashed at every point.

Finds abode in an abominable and vile place,

It is wretched and also wears filth.The one who commits sins forsaking the Lord,

Says Sahjo, he obtains this state.26


From the allotted time whatever is left, it is spent in this mortal world.

After completing the remaining term, one is bound and cast into hell.

Extremely vile is that place, ghastly, appalling and intensely horrifying.


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The sinners fiercely scream for help in desperation, but no one hears them.27


Many are suffering intensely, being cast into hells.

Countless are left standing, tied to stakes.Many are being sliced, by getting sawed through their heads,

Numerous sinners, are being hammered by maces.

Still many others are left hanging upside down,With their feet tied up and faces pointing down.

Some are being fried in hot burning oil,

With ladles of hot oil being poured onto themMany are caught and thrown into pits of filth,

Where crows peck on their heads, and no shade over them

How do I say? There are tortures beyond description,

My master says there are fifty-six types of them,

Thrown amidst this scourge, the minions of Yama cause great torment,All have to go through the sufferings, be it a man or a woman.

Yet they repeatedly come back and get severely beaten,Says Sahjo; despite all this ignominy, they still have no shame. 28


Page 48Yama possesses an astral body; the sinner also retains/has an astral body,

As one sows so shall he reaps, so accordingly the torment one receives.29


In this wheel of transmigration of the eighty-four lakh species,

One comes back repeatedly enduring all the torments

There is no respite/liberation from the births and deaths,Without taking refuge in the Lord.30


Sahjobai warns the being that the huge mesh of ones own karmas, desires and passions keephim entangles in the cycle of eighty-four lakh species. It is only because of these karmas and

desires a being has to suffer the torments in hell. That is why, an individual should become

cautious/conscious towards his karmas and desires, relinquishing ignorance and worldly

attachments, he should love/adore the Lord. It is only through Lords devotion that he canendeavour to unite with the Lord and by getting liberated from miseries of transmigration and

hells, he can attain true peace and reach his eternal abode.

IntrospectionWe have observed that Sahjobai in her teachings has introduced the individual to the absolute

truth about the transient nature of the body and the world. She has cautioned the being about thenet of karmas and their effects that is cast in this world. She explains that the karmas a being

performs under the influence of passion and desires gets him entangled to the sorrowful cycle of

eighty-four. The only solution to this problem is uniting with the Lord through his devotion. This


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universal teaching is not only of Sahjobais, but of all the saints of the world. It is essential to

think profoundly about it with an impartial view.Like other perfect saints, Sahjobai also explains that a being in ignorance considers wealth,

mansions,properties/inheritances, cars-bungalows, royalty-power, honour-respect, friends-

relatives, gatherings of music and merriment, dance-drama etc. to be the means of happiness and

chases them. Let us contemplate whether these things can liberate a being from the sorrows ofillness, old age and death? Will they help effectively in tearing/snapping the net of

transmigration? Can they become instrumental in acquiring peace of mind? Can one even buy a

single breath from the wealth of the three realms and the rule of Triloki. Can this wealth andrule become a means of acquiring innate peace and liberate one from the sorrows of birth and

death? Never! This is not the reality. In the history of the world, no individual to date has been

successful in taking any possessions with him nor will he ever be. No individual in the past hasever been able to acquire spiritual peace through these things

Page 49Neither will he be able to in the future. Lords devotion is the one and only means of attaining

spiritual peace. The only true attribute that will be by your side in this world and the next is theloving devotion for the Lord.

Then a thought arises in the mind: Can one be free from the pain of illness, old age and death

with the Lords devotion? Let us try and comprehend this: Just as a feeble person, makes himselfstrong through exercise so that he can carry a heavy load on his shoulders, similarly with the

Lords devotion ones ability to endure suffering increases to such an extent that pain of gallowsfeels like a thorn-prick.

When the attention gets connected with the Lord, then old age does not seem to be miserable

and the soul forever remains focussed in a supreme state of consciousness. The power that

experiences sorrow and joy is the surat or consciousness. When the attention becomes onepointed within then one does not even feel physical pain. Fixing the attention within, through

spiritual practice is known as a state of dying while living. When the consciousness is withdrawn

from the lower parts of the body and is collected at the eye centre, then the anguish one

experiences at the time of death, the disciple experiences it while living. In this manner he risesabove the trauma of death.

Through the Lords devotion at least the load of karmas does not increase for the future and the

past karmas are destroyed. Gradually the soul reaches the higher spiritual realms. Now it isliberated from the miserable illusionary net of transmigration. It attains the pure innate state,

which is above the duality of sorrow-joy, good-bad, honour-dishonour and friend-foe. Sahjobai

throws light on the manner and path of achieving this supreme and pure spiritual state in

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