The paathi sings the Bani of Sant Paltu Sahib...
Apani apani karani apane apane saath.
Apani apani karani apane apane saath.
THIS IS THE BANIof Huzoor Paltu Sahib. His life was similar to that of Sant Ajaib Singh Ji. Even Paltu Sahib spent about fifteen years in the practice of pranayama, and after that Guru Gobind Sahib Ji initiated Him in the Surat Shabd Yoga. With the practice of Surat Shabd Yoga, His soul reached Sach Khand and Sat Lok. He became a great Saint and a great Fakir and, thereafter, He preached Sant Mat.
He was a fearless Saint and He would candidly and fearlessly point out wrong yogic practices being preached, which was not liked by those posing as sadhus. And once, while He was meditating in the morning in His hut, they burned the hut down. He left His body as a result. However, He had committed to a villager nearby that He would initiate that villager. And it so happened that after one month He appeared and He gave Satsang to this villager and He also initiated him.
He says in this Bani that everyone experiences and carries his own deeds and karmas. The husband cannot transfer or pass his karmas to his wife. And, likewise, the wife cannot transfer her karmas to her husband. So, each one comes with his own deeds and faces his or her own karmas.
Likewise, those who do bhakti or devotion, that devotion and its fruit also stay with those people.
An example is Tukaram. He, Sant Tukaram, did a lot of devotion and, finally, when He was to leave His body there was a pushpaka, a celestial plane, that came to take His soul. His wife, however, did not go with Him. She stayed behind.
So, in a family, if there is someone who does devotion and practices, then he or she gets the benefit of that meditation or devotion. But, in SantMat, it is also said that if there is one person who is a good practitioner or has good devotion, then he has a very salutary effect on the rest of the family members also. So, when there is one initiate in a family and he practices and worships regularly then, over a period of time, the other family members also come and they also get initiated. Of course, if a person is an initiate and he doesn't practice, then there will be no impact on the rest of the family members.
I was in Mudgal and I was meditating for a period of one year in 1985. This was a village near the ashram in Guddella. There were hardly three or four initiates in the whole village. Other villagers would come and attend Satsangs, even though they were not initiated and they continued to eat non-vegetarian food and drink alcohol and had other vices.
And then I took some of them to Bombay so they could have the Darshan of Sant Ajaib Singh Ji. They actually came to Bombay more for sightseeing and they also really didn't understand the language in which Sant Ji spoke. However, with the Prashad that He gave and the Darshan that He gave, there was a huge transformation in these people.
Later, Sant Ji also came for a program in Bangalore. And I told these people to attend the Bangalore program. They were a group of about eleven people who were notorious for their vices. They would gamble and they liked to eat non-vegetarian food, etc. I told them that now they did not have to go as far as Mumbai, as Sant Ji was coming to Bangalore. These people not only attended the program, but four of them also took initiation. There was an enormous transformation in these people. After these four people got initiated, people in the village also appreciated this transformation. And today there are more than two hundred fifty initiates in that village.
It is said that even if a person having bad karmas just wanders and happens to land up in a Satsang being given by a True Saint, then despite his bad karmas and notwithstanding that he has not understood anything in the Satsang, he gets the right to a human form in his next birth. Thereafter, it depends on the faith and the karmas of this person, whether he becomes an initiate and rises above, or goes back in the cycle of eighty-four lakh life forms.
So, Paltu Sahib says that devotion is a very big thing. Whoever does the devotion of God Almighty, he goes to Him.
Apane apane saath karai toh aagay aavai.
Apane apane saath karai toh aagay aavai.
Baap kai karani baap pooth kai pootai paavai.
Paltu Sahib says, “As you sow, so you reap.” So, whatever karmas are done, the same karmas have to be redeemed, because Kal has kept karmas and deeds as the essence of this world. Past deeds determine the fate of a person. Good deeds can take a person to heaven, they can take a person to Sach Khand. And bad deeds can, likewise, take him to hell. God Almighty has also given freedom of karmas to the human being and so he is free to incur his own deeds.
Before birth, however, he has been given a set of deeds to redeem, which determine how much pleasure he will get, or how much sorrow he will suffer. However, he is free to act and he is free to incur fresh deeds. So, it is like, whatever we sow in our fields, we are going to reap only the fruit of that seed.
So, if we sow some thorny bushes, we are not going to get mangoes from them. If we sow chili in the fields, we are not going to get grapes. We’ll end up with chilies only. Whatever deeds are incurred by a person, those deeds shall determine his Pralabdh. He shall, accordingly, come in his future births to redeem the same karmas, and that will determine what pleasure or sorrow he will go through in his future lives.
So Paltu Sahib explains that what the father incurs is not going to be redeemed by his son. And, likewise, what the son incurs, the father is not going to redeem.
Joru kai joruhi falai khasam kai khasam ko falata.
Joru kai joruhi falai khasam kai khasam ko falata.
Apani karani setee jeev sab paar utarata.
Paltu Sahib, likewise, points out that the deeds incurred by a husband are not going to be redeemed by his wife. And what deeds are incurred by the wife will not be redeemed by her husband. Each one will come with their own deeds and karmas. And in this world, they will have to redeem those karmas and incur fresh karmas, which will determine whether they will go down to hell or they will be salvaged.
So, each one has his own deeds. In a family where there are four members, each is going to have a different set of fate karmas and each one's fate is going to be quite different. Likewise, a person may be born in a poor family but, with his efforts, he becomes rich. On the other hand, a person born in a rich family may end up becoming poor, if his karmas are determined as such.
The human life is a very precious jewel that has been given to us to do God’s devotion. And if we do not use this time wisely, which has been graced to us due to many millions of good karmas to do His devotion, then this life shall be futile.
Kabir Sahib also says, “I beat the drum and I keep announcing this very loudly, that each breath that we take is more precious than the three worlds together. And that we have to ensure that we use and make the most of this time that has been given to us.”
So use this time to collect that wealth of Naam, which will help you go to the Almighty to salvage yourself and get you out of this cycle of life and death.
Neki badi hai sung aur na sungi koi.
Neki badi hai sung aur na sungi koi.
Dekhow bujhi bichaari sung ye jayhai dohi.
He points out that what goes with us at the time of death are only the good and the bad deeds that we have incurred during this lifetime. So only those karmas or deeds go with us, which are good deeds and bad deeds. Everything else that we believed was ours or belonging to us during our lifetime has to be left here. And it is only the deeds, which we have incurred and the acts that we have committed to do these things, and not our belongings, that go with us. So, even we have to leave our race, clan, caste, and creed here. When we go to the Lord of Judgment, he doesn't ask for all of this.
The Lord of Judgment only asks what karmas you have done during your precious lifetime. What are the good things that you have done and what are the bad things that you have done?
So Paltu Sahib says that at the time of death we carry only our baggage of good and bad deeds to the Lord of Judgment.
Paltu karani aur ki nahi aur ke math.
Paltu karani aur ki nahi aur ke math.
Apani apani karani apane apane saath.
Paltu Sahib Ji says again that, “All our deeds are carried by ourselves only.” As we incur those deeds, we’ll have to redeem those same deeds. It can also be seen that there are several examples of people who have been very poor. And during their lifetime they have been engaged in the devotion to the Lord and they have reaped the benefit of that devotion to the Lord in their lifetime.
Apani apani karani apane apane saath
Sarabangi jo naam hai rahani sahit bibek.
Paltu Sahib says, “Hold the hand of the omnipotent Naam and imbibe the qualities and the discerning power of keeping with you all that which helps you in your devotion and helps you to go to the Almighty. And shed all those things, which take you outside or the other way.”
So when we do our Simran and contemplation on the Form of the Master at the Eye Center, we see our transformation. But a true transformation and a true change happen when the Radiant Form of the Master manifests at the Eye Center. Because when we see the Radiant Form of the Master and He connects us with the Sound Current, the mind gets connected with the Sound Current and we get our True Bliss and True Happiness. So, that is the true transformation, because at that time we get the True Love for the Master and the Almighty. And that Love keeps on growing progressively.
Rahani sahi bibek ak kari sab ko manai.
Rahani sahi bibek ak kari sab ko manai.
Khaan piyan main juda nahi akai main saane.
When this discerning power, vivek, is imbibed in us, then we lose the duality between ourselves and the Master. When we see the Radiant Form of the Master within, then everything is manifested in the Form of the Master. If we see a tree outside, we see the Form of the Master within the tree. If we see an animal, we see the Form of the Master in that animal. So, everything that we see is the Radiant Form of the Master.
There was a disciple and his name was Wazira. He was a disciple of Sawan Singh Ji Maharaj and he was a gurumukh. And he had done a lot of devotion and his soul had seen the Radiant Form of the Master within. It had gone in the Eye Center.
So, when he saw the Radiant Form of the Master and he was so intoxicated in it, he would go out and he would see the Radiant Form of the Master everywhere, even in a eucalyptus tree. And he embraced that tree and he said, “O Guru, You are here!” Likewise, when he saw a dog, he embraced the dog and he said, “O Guru, You are here!” Likewise, also in a cow, he embraced the cow and he said that he was seeing the Radiant Form of the Master everywhere.
So, people observed this and someone then mentioned this to Sawan Singh Ji Maharaj. They informed Him that Wazira is doing these kinds of things and he is showing his progress outwardly.
Master Sawan Singh Ji was unhappy at this and He stopped this experience that Wazira was getting.
Now Wazira no longer got to see the Radiant Form within. Experiences like Wazira was getting before stopped and Wazira became very unhappy. After some time he even left eating food. Almost twenty-one days had elapsed since the time he had eaten food, and he was living only on water. And, as a result, he was almost on his deathbed.
Two sevadars, when they observed all of what was happening, went to an initiate of Jaimal Singh Ji Maharaj, who was close to Sawan Singh Ji Maharaj. They were scared to go to Sawan Singh Ji Maharaj directly and tell Him about this, so they went to that initiate of Jaimal Singh Ji Maharaj. They requested him to mention this to Sawan Singh Ji Maharaj and request for His Grace on Wazira, because if some Grace was not showered on Wazira, then he would die.
So, this old disciple of Jaimal Singh Ji Maharaj heard all this, and then he went and met Sawan Singh Ji Maharaj, and with folded hands, he requested Sawan Singh Ji Maharaj to help Wazira.
Sawan Singh Ji Maharaj was annoyed at the behavior of Wazira, because he had been showing this off and boasting outside. There had been no need to do this. These experiences are supposed to be absorbed within. And they are not to be shown off to other people.
This initiate, however, made the request to Sawan Singh Ji Maharaj and he said, “Wazira has not eaten for more than twenty days. He is just skin and bones now, and if he doesn't eat anything, then he will pass away.”
So, Sawan Singh Ji Maharaj obliged, and then asked them to bring Wazira. When they brought Wazira, he fell at the feet of Sawan Singh Ji Maharaj Who told him that, “Look, the experiences you get are not to be boasted about. These experiences are going to take you to God Almighty. And that should be your objective. And you should not be showing off and boasting and wasting energies showing off to other people like this.”
So Wazira begged for pardon and Sawan Singh Ji Maharaj told him that, "OK, go and sit for meditation.”
So when he sat for meditation, his soul went inside and he could once again see the Radiant Form of the Master and hear the Sound Current within. Wazira later was called Moni Wazira. Moni is a person who doesn't speak. Because, after this experience, Wazira was too scared to tell people about anything, so he just stopped talking.
People experience this when they do Dhyan, Bhajan, and seva because all this is present within to be witnessed by the soul.
Liye rahe marjaad tajai na name ucchaara
Dharm sanatan sahit ashubh shoobh ka karai vichaara.
So, Paltu Sahib says that we get vivek, the power to discern, when we listen to Satsangs and we attend Satsangs. Because a lot of the knowledge about the purpose of this human birth, what we are supposed to do with this human birth, and the discerning between the good and the evil, is learned through Satsangs. So, with vivek, we can learn and think about what is good and evil and stay connected with devotion. Before we embark on any activity, we should give it a proper thought.
Kabir Das says that people who do things without thinking are unable to get the benefit of those actions, and then they become a laughing stock of the others.
So, Paltu Sahib says that, by doing Dhyan, Bhajan,and Simran, our faculty of vivek develops and is very helpful for us to progress on the Path.
Bolai shabadh aghor bhajan advaita angi.
Bolai shabadh aghor bhajan advaita angi.
Kaaraj nirmal karai soyi pura sarbangi.
Paltu Sahib says that you should also think before you talk because our words are very critical. Kabir Das Ji also says that, whatever you say, you first weigh it in your heart and see the person opposite and you weigh what you are saying and, accordingly, talk.
Sometimes the words we use hurt others like a knife. And sometimes the words we say give them a lot of pleasure. So, you have to weigh what you're saying before you say anything and you have to weigh it clearly in your heart. And then only talk in measured words. When we talk sweet words with love and affection, then the person who listens to the words also will feel good about what is being spoken of.
So, when we talk, we should measure our talk and speak. And, after we have spoken, we should also make sure that our deeds follow what we are saying, and our acts also reflect what we are saying. So, with the behavior of initiates outwardly, people also should feel that this person has imbibed certain qualities from a True Saint.
Palatu bahar kul dharma bheetar rakhai ak.
Palatu bahar kul dharma bheetar rakhai ak.
Sarabangi jo naam kai rahani sahit bibek.
So, He says that Naam, or the Sound Current, is omnipresent. We should follow that and we should do our devotion and do the practice.
Karam dharma sab chaadi ke pade saran main aaye.
Karam dharma sab chaadi ke pade saran main aaye.
Paltu Sahib Ji says that when we go to the Masters, we should forget all our past rituals and practices and creed, and we should go and follow what the Master is teaching.
Baba Somanath Ji, after he met Sawan Singh Ji Maharaj, once asked Him that, “Besides Simran and Dhyan, is there any other way of salvation?”
So, Sawan Singh Ji Maharaj then looked at him and He was quiet for a minute. And then He told him, “Are you talking about surrendering to the Master? That is very, very difficult. Because surrendering to the Master is to forget your wealth, forget your body and forget your mind and to be entirely belonging to the Master.”
In case you take the path of surrendering to the Master, you risk losing years and years spent in such surrender to the Master the day you have the slightest doubt about your Master. All the effort gets wasted in that case.
Unlike that, when we do the contemplation of the Master and we do our SimranDhyan Bhajan, we steadily progress within. Sometimes we do the practice, sometimes we fail, sometimes we forget about it, but again we stand up, again we practice for some time, again we fall. Despite this rising and falling, one steadily progresses. And so, even though it takes a longer time, there is a definite progress. And, unlike this, when you surrender to the Will of the Master, even the slightest doubt regarding the Master at any point makes the whole effort futile.
Pade sharan main aaye taji bal buddhi chaturayi.
Pade sharan main aaye taji bal buddhi chaturayi.
Jap tap name uchhara nahi jano kuch bhai.
Paltu Sahib says that once you go to the Master, you forget all the practices that you have been doing before, japas or the tapas or any other austerity measures or deity worships, etc. And you just forget all of that and follow the Path of the Masters, because faith is a very important thing. And when we faithfully follow the Path of the Master and do as He says, then we get success on the Path.
Puja gyan na dhyan tilak nahi devai jaano
Jaagai jugay kachu naahi naahi teerath vrath maano.
Paltu Sahib says that, when you go to the Master, there is no need to do any other practice. What the Master has told you to do, which is Simran and the contemplation of the Master within, you have to do that. And there is no need to do any other practice. In the practice of Simran, all other practices get encompassed. And, in the contemplation of the Form of the Master within, we are effectively worshiping all the gods and goddesses and the deities.
So, we should focus single-mindedly on Simran and Bhajan. For disciples of a Master, no gods and goddesses will ever bother them. And, in all the planes that they go within, they get help from the lords of those planes within.
Ak bharosa pay diya sir bhaar laraayi.
Ak bharosa pay diya sir bhaar laraayi.
Panchi ko pach gaya raha ak naam sahayi.
Paltu Sahib says, “Once I have gone to the Master, I have only taken the support of the Master and His Teachings and have sacrificed everything else. Like a bird, which has sacrificed its feathers. I single-mindedly have focused and have faith in my Master.”
Paltu mai jiyatai maraa bhuva naam bharosa pay.
Paltu mai jiyatai maraa bhuva naam bharosa pay.
Karam dharma sab chadi kai pade sharan mai aay.
So, by doing this, Paltu Sahib says, “I have died while living.” So now, for anyone who dies while living, there is no further cycle of life and death and he does not have to die anymore.
So, by the practice of Simran and the contemplation of the Form of the Master at the Eye Center, as the soul moves behind the eyes, the entire body becomes numb. That is a similar experience of death. So, the only difference is here you are living and you have experienced that death. And the fear of death, thereafter, is forever gone for a disciple who has gone within like this.
Paltu mai jiyatai maraa bhuva naam bharosa pay.
Paltu mai jiyatai maraa bhuva naam bharosa pay.
Karam dharma sab chadi kai pade sharan mai aay.
Radhaswami.