Thursday, August 29, 2013

Baba ji (Dera Beas) Satsang in English-- Bhatt Mines New Delhi 13.10.2012.

Baba ji Satsang in English-- Bhatt Mines New Delhi 13.10.2012.
(Memory recall—as understood)

In normal course we consider “Spirituality” with “attainments” in Life. Spirituality is in fact an “Awakening” and not some sort of attainment. Attainment is something that you do not have and you have to work for it. All of us are “spiritual beings” having “”human experience”.  We are unaware of the inherent spirituality within all of us.  All we need to do is to awaken that spirituality that we already have. This is gifted equally to all of us. It is not that Saints have more and others have less.  The difference is that Saints have become conscious to that spirituality, while we have yet to “awaken” to that state in consciousness.

We all know that this creation is created and sustained by the Shabd. We need Shabd as our anchor in Life. In our daily activities we are attached to the physical, which is changing and transitory.  This is what is called Maya, which is not permanent.  “Aye Jaye, Yeh May ka Roop”—something which comes and goes is Maya. In physical we are limited, while Shabd is unlimited. Any sickness or accident in life disturbs us. If we get the support of all powerful and permanent Shabd we are able to live through that period with ease in our life. 

The awakening of Shabd or the spirituality within comes through meditation and concentration. What can our efforts achieve? They are limited as compared to the objective we are seeking.  With our efforts we are merely trying to clean ourselves so that we may become receptive to His grace. The entire stress on “Nam Bhkati”or Simran is to ensure that preparedness for receptivity. Normally we pray for his grace. His grace is there all the time but we remain ignorant of the many ways He showers His grace. But for His grace we would not have taken this human birth. With spiritual awakening we can realize and appreciate that flow of Grace.

Many persons complain that despite their efforts, they have not been able to see any “light” or hear any “sound”. “Light” represents development of higher Consciousness. The more the Shabd becomes as anchor in our lives, it takes us away from Maya and that provides realization, which is the “light” of higher understanding. Sound is meant to provide sense of direction— whether we are going on the correct course of spirituality.   Maharaj ji has blessed us with Nam, He has seen that spark of our capabilities and has taken full responsibility for that spiritual awakening. Right direction has been determined. A little time  and a little effort is required to walk in that very direction. We need to devote a little time and a little effort for the commitment we made to Maharaj Ji at the time of initiation and He shall take full care of us. Nothing  will be lacking.



EVERY religion has two aspects--Spirituality and teachings. Teachings are the means of experiencing spirituality. Teachings never change. With the passage of time traditions are built around teachings.  Teachings have withstood the test of time, while traditions continue to change from time to time. Traditions are dos and don’ts of time. They are not the gospel truths and they are not sacrosanct. Traditions are meant to facilitate following of teachings. However we blindly follow the traditions without understanding the real purpose of those traditions.

 A Buddhist monk had a cat that used to run all over him whenever he would sit for meditation. He advised his fellow monks to tie the cat so that he might remain unperturbed.  This was done daily. The monk grew old, passed away and a new monk took his position. Now, whenever the new monk would sit for meditation, the cat was again tied. Finally, the cat died too and then a new cat was found for the same purpose. Now the cat has nothing to do with the meditation but the tradition became that unless cat is tied meditation is not possible. The tradition became a ritual. When rituals overtake teachings that is all the more dangerous.

Today, when we celebrate Diwali or Holi, we are unaware of their religious significance.  For most of us, Diwali means distribution of gifts and Holi is for fun and frolic. So the festivals have become an annual ritual.  Traditions have taken over the religions and teachings are taking a back seat. All religions declare that there is one God and we need to worship Him. Religions were created for the man; man was not created for the religions. We worship God because we need   Him in our daily life and want to realize Him.  

When we sit in meditation we feel nothing is happening. It is just like a shopkeeper saying that first a customer must come and then he will open the shop. That way he can never do the business. Every shopkeeper has to open his shop first and then wait for the customers to come. If the shop is closed, no customer will come. So a person, who is needy and cares for his family, will open the shop regularly and then can expect buyers to come for making his daily living. The same is true with our relationship with Divine. We need Him badly. If we daily meditate and be receptive then we can build that relationship with Divine.

The moment the Lord has given us human birth; he has blessed spiritual legacy in equal measure in each one of us. It is not that Mystics have more and others have less. Mystics have realized that Divinity while we have yet to experience that. The parents give the legacy to the child who has matured. For others, parents wait till such time they also grow for taking over the responsibility. No one can take away what He has given as our legacy.  

The purpose of these Satsangs and discourses is not to answer our questions but to provoke us to think so that we might find those answers within ourselves. That will be the true realization of the Divine legacy. Scriptures are the spiritual experiences of the mystics and past masters. They cannot become our experiences by reading them. We need to have our own experiences. Otherwise our faith will be on shaky grounds.

If I tell you that this is the sweetest thing on the earth, you might accept that as a matter of respect for me. But there will always be a lurking doubt. That doubt will vanish after you have yourself tasted the sweetness. Meditation is means of tasting that sweetness and of having that relationship with the Divine. That will provide real faith and understanding within. This also helps in settling karmic accountability comfortably. It is therefore important for us to build that relationship with the Divine through love and meditation.

Baba Ji’s (Dera Beas) Satsang in English Bhatti Mines 16.3.2013

Baba Ji’s Satsang in English Bhatti Mines (New Delhi) 16.3.2013

(From memory recall—as understood)

As we know the foundation of spirituality is based upon the Law of Karma.

In life we remain confused because there is sometimes happiness and sometimes sadness. All of us go through ups and downs in life. This is best explained by Karmic Theory.

Even if we have not done anything wrong in this life, the results of good and bad actions of previous lives have to be gone through. Happiness is the consequence of good deeds. Bad deeds make us sad.  Good actions-- like donations and noble deeds-- are the starting point of spirituality. However they keep us bound to this creation and do not provide salvation or Mukti.

In banks, we have credits and debits in our account. The credit and debit entries offset each other for the net balance. But in karma theory, good actions, which are reflected as “credit” in our karmic account, do not offset bad ones, which are “debit” entries. All of us go through consequences of right and wrong actions separately. When we observe people who are otherwise noble and above board in their conduct in this life--but still suffering--it is precisely for the reason that consequences of their negative actions may be responsible for present unhappiness. 

Karma has to be done with “Dharma”.  “Dharma” is not to be confused with religion—but it means that we have to be careful of the consequences of our actions because we will be held responsible for whatever we do. Dharma  therefore implies responsibility. We have to perfect our actions all the more at all time. Even “perfection of actions”--like all forms of devotions and austerities (Jap, Tap, Pooja, Path, Daan) do not provide salvation. It is just like TAPO RAJ AND RAJOON NARAK. By these pious prayers and worships, we may be given better environment, comforts and luxuries in future lives but be tempted to indulge in some negative deeds that will again bind us to the wheel of eighty-four. In Panjabi we say –JESI KARNI VASSI BHARNI or as shall we sow, so shall we reap.
In order to get out of cycle of Karmkand and attain Mukti, we need  “Someone” who can take full responsibility of all our actions of past and present lives. This is just like “ MERGERS and ACQUISTIONS” where one company acquires assets and liabilities of another company. Assets are good actions and liabilities are bad ones. The merger has to be with Ocean of Love, Ocean of Spirituality. A drop of dirty water gets so much diluted in the Ocean that it automatically gets purified, loses its individuality and becomes an Ocean. Jesus has referred to that Ocean as the “WORD”, Vedas name it as Anhad Nad and Gurbani calls it as Shabad or Nam –the creative power which is responsible for the working of this cosmic creation.

You cannot imagine the amount of power that can be acquired by being in touch with the Shabad, which is within all of us. We have all the riches within this body, yet we are beggars. Humans are blessed with “Vivek”—the power of discrimination--- so that we can find that spirituality within. We do not have to go anywhere—nor to any pilgrimage or town but to seek it within by sitting in silence. Satsangs only tell us about the need and necessity of getting in touch with Shabad. When someone starts recovering after a sickness, doctors prescribe some Vitamins so that he can regain the strength. The purpose of these discourses or Satsangs is like administering Vitamins so that we may walk the path of spirituality.

There is a definite purpose of existence of each being in this Creation. Nothing happens without a Divine plan and purpose. That can be understood by being in touch with the Shabad. Bible says, “be ye the Doer of the Word”.  Gurbani calls it  “Nam or Shabad ki kamai” for attainment of Mukti through Spirituality, which is purpose of human life. “SHABAD KARM KI REKH MITAAVE, SHABAD SHABAD SE JAYE MILAVE”. Shabad is the only way of communicating with Lord and receiving His Grace. It is the Shabad alone that rids of Karmic cycle and provides salvation.


Tejinder Narang
Mystics have compressed the sum and substance of man and all his material paraphernalia in one word--- Khak ( खाक) or dust milled to micro fined form . In Hindi and Punjabi it is also called as  ‘Kheh’ (खेह). These Men of God who have a vision of Reality endorse that quintessentially “Truth is Nothingness”.Khak खाक or kheh खेह –the dust in all forms is symbolic of that void and vacuum.
Sheikh Farid Sahib says, "Never denigrate the power and humility of dust .It bears the burden of all beings so long they exist, and envelops them in its womb when life flies away and abandons them in a state of total helplessness”.
Farida khak na ninde khakon jade na koi.फरीदा खाक निंदेए खाकों जेड कोई 
Jeevande parren talle moiaan utte hoi. जीवेंदेया पैरें  तल्ले  मोयें उत्ते होए
In the final analysis only the dust survives. The Reality is the Nothingness. All that is seen and unseen ends up in emptiness of non-existence and that is the Grand Finale. Einstein felt that “you can accept the universe as matter expanding into nothing that is something.”

Kabir Sahib writes that the seeker of Reality must transform into oneness of soil and dust in its indistinguishable form. “Aisa tera das hoye, jiyon maati mein kheh”. ऐसा तेरा दास होए जियों माट्टी में खेह
When one is ‘khak-Saar’ खाक सार, or  reduces one’s self to ‘essence of dust’, a form lower than the dust-- a unique state sprouts naturally which is comparable to nonexistence.  The denial of self means all states of consciousness-- the pain and pleasure; wealth and poverty; greed and attachment; wishes and desires are void per-se.  Believing that one exists—or ego form-- takes one away from that exalted state. In the final analysis, Self-denial is blessed (and not achieved)  by the Grace of a perfect Mystic and the being ceases to exist in his ego consciousness.  Ghalib writes “When nothing existed, God was there. Even if nothing existed, God would have existed. Exhausted and distressed I am, because I exist;
My existence is of no consequence to Cosmic Reality.”
The lines, he wrote, in Urdu are very beautiful---
“Na tha kuch, to khuda tha, kuch na hota to khuda hota ( कुछ था, तो खुदा   था , कुछ  होता  तो खुदा होता)
Duboya mujh ko honey ne, na hota main to kya hota?”(डुबाया मुझ को होने ने , होता मैतो क्या होता ??)
Ghalib perhaps realized that human existence is not the causative factor of Universal Reality and is in fact vice versa.
Such a state---of getting milled to  ‘khak (खाक)’--- would be the earnest desire of the yearners of mystical reality, for whom, religion or spiritualism is not an act of exhibitionism-but the attainment of the very purpose of life. Habib Painter the famous Qwaal sings about human existence as “Toy/Doll of dust in which the Lord lives and should the man believes otherwise he dons the mantle of a Satan or a Demon.
 यह खाक का पुतला  है लेकिन भगवान इसी में रहते हैं
और रूप से गफलत केर ले तो शैतान इसी में रहते हैं .

The Reality in sum and substance implies nonexistence. Physical death is just a very crude symbol of that nothingness.

Wednesday, August 28, 2013


Tejnder Narang
The process of approval of Indian “Food Security Bill” in the lower house of Parliament on 26th August 2013 must be cited as a classical case to emphasize contradictions in psyche of human behaviour. In all management institutes—be it Harvard, Wharton, IIMs or elsewhere and even the student of economics at Oxford, Cambridge, and all universities must study the “Principle Of Political Convenience” as practiced by the Indian polity.

a.       Methodical madness is a profession in politics. Voting may be opposite to whatever is professed publicly or on the floor of parliament.
b.      Can anti- reform policies be lauded as reform because it suits vote bank politics? (Oxymoronic views are popular indeed.)
c.       Since democracy runs on majority, even if it is 50.1% and minority as 49.9% --the former is right and the latter wrong. Herd mentality must prevail!!     
d.      Life is an event of irrationality. Voices of sanity (eminent economists/scientists) have to be ignored in politics by forgetting righteousness of personal beliefs.
e.       Can all poor be defined hungry as well?

The economic rationale and viability of Indian Food Security Bill was questioned and challenged with vociferous concerns by almost all national parties in public, media and parliament. At around 11 pm on 26th August, this bill was approved with massive majority in the Lower House of Indian Parliament.  This was a classic case of a mobocracy fearing that its formal opposition could lead to negative electoral consequences even if it amounted to guillotining vital national interest of fiscal management, straining Indian economy into a messy domain, and putting at stake productiveness of human endeavor and dignity. Even the main opposition party (BJP) gave a muted resistance to its passage.
The dissenters could have walked out as they routinely do in other political squabbles but did not, as if some sort of backdoor deal was struck. Is this the right paradigm of  supremacy of Parliamentary Democracy?? Does it exists all over the world or is peculiar to the Indian polity?? Has the opposition purposely colluded with the ruling party to bring the national economy to its knees? Blame game can then be shifted to UPA, while BJP benefits electorally.
Is it not an erroneous Act of granting merely “right” to food for 5kg/month of cereals (wheat, rice, corn) with 90% subsidization (Rs. 3-2-1/kg respectively) to 67% (about 800 million) of Indian population --though officially (World Bank norms)  only 22% are poor and  when the systematic leakages are 50% and costs to rise annually?? And all poor are not hungry. (Statistically India has 1% hungry and poverty has diminished by about 15% in last eight years).
The responsibility of implementation is given to FCI/ State Governments who have been found wastefully wanting in its implementation for last 50 years.  Yes this is a “right for food” that a hungry stomach can claim through extended litigation in a court. Allegorically, climb the Mount Everest to fetch butter?? Laughable indeed.
The food subsidy is stated to be $20 billion by the Government while it is believed to be $40 billion annually, during the next three years as per the Government's own agro –economists Dr. Ashok Gulati. The posterity may have to a very high price for this grossly flawed Act. The very next day—27th August2013- stock market saluted down by 600 points and Indian rupee depreciated by 3%. This was the real verdict and response to the parliamentary action.
But at macro level it is indicative of harsh realities of Life—
1         Democracy means 50.1% as majority vs 49.9% as minority.
2         Majority is morality; minority is immorality.
3         Herd mentality is much more powerful than righteousness—despite being aware of what is right.
4         Logic and rationality is subservient to greed of power and pelf. 
5         Understanding this unreasonableness is the norm of right sensibilities for perpetuating personal power.
6         Voices of sanity (of eminent economists) have to be ignored in the science of politics and polls.
7         Immediate gains (electoral) are important than long terms side effects (unsustainable fiscal deficit). For example-- curing cold instantly with a wrongly prescribed medicine with irreversible asthmatic effects is accepted. 
8         Misleading the impoverished is deemed acceptable by projecting an illusion of prosperity.
9         Telling the people that they are poor, while they are not, is a passion of compassion.
The passage of the bill has sent shock waves to all who believed Indian economy is out of the tentacles of socialist thinking. Liberalization of Indian economy stands perversely reversed at the peril of not only middle and upper classes of Indian society, but may also further drag the poor into drain of poverty rather than prosperity. Political convenience for perpetuation of power is the name of the game.