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 Spiritual Journey ( Yatra)

Ishwar has said that He is nearer to the devotee as much as the devotee thinks of Him. God is near or away from the devotee as he considers Him to be. If he thinks that God is near to him, He is near and if he thinks that God is away from him, He is away from him. If he thinks that God is above the seventh sky, He is there. If he thinks Him to be in his heart, He is present in his heart. But his thinking should be good and he should always be fearful of sensual desires and mind. Some elders say that devotee should have predominantly the condition of hope. A human being should always hope for the best. Some elders suggest that man should have a shadow of fear. Some say that man should have predominantly ‘hope’ in the old age and fear in the young age, but the discovery of Khaja Saheb is that, one should always have hope predominantly.

In reality fear is a sign of being at a distance. Why should there be fear for the One who is responsible for our birth and sustenance? Time and mind which are always in a state of flux are certainly fit for precaution and it is not proper to depend on them. It is also written that, if the devotee remembers Him in the mind, He will also remember the devotee in His mind. If the devotee remembers Him in a group, He will remember the devotee in a better type of group i.e. in the group of Parishads. The group is considered better when Ishwar remembers bandha, according to the rules of Ahle Islam, in a group of Om Hazrat Salley Allah Aley Vasllam (respected punyatmas), not with the faith that they are greater than the followers of God, but as followers of a prominent person. On the other hand if there is a group of Parishads who are greater than the followers of a prominent person, God remembers him in that group.

The meaning of the above details is that, what is the wish in God’s Mind? As per my deep thinking, the matter is that Ishvar’s mind and Time (Kal), Maha Kal and Maha Kal Shakti are called ahankar, pure ahankar and Brahmanda mind. This is the first expression in the line of maya and matter. The details of which are related to Sankhya. It will be explained at another place. Here it is only to be understood that if bandha and Jiva are in the limits of maya and not left this world, meditate on God remaining in the region of pind mind-heart. God remembers Jiva in His mind and Brahmand mind. It means that Jiva is placed there. This type of sadhaka cannot cross chakras of maya and mind. Abhyasis who have got approach upto mind and heart can reach upto Brahmanda mind only. Lord Krishna has also said the same thing in the Gita that those who pray to Him will get Him. Those who pray to Devas will get Devas. This text gives an indication that, if the bandha remembers Him in his group, He will remember bandha in a better group, which is in the group of Parishads. It means that if the abhyasi is the devotee of Brahma, He gives approach at the most to Parabrahmanda. Parishads are called Devatas.

Brahma, Vishnu, Mahesh are the real and important Devatas and their total condition is that of Brahma. Who so ever prays to Brahma, merges in Him. But God has promised that He remembers His devotee in such of the group or society which is the place of Parabrahma. The opinion and advice of Khaja Saheb is that it is better to remember a devotee of God in the group of Hazrat Salley Allah Alley Basallam, not with the faith that He is a prophet and greater than followers of God and followers of prominent person, but with the faith that the existence and birth of Om Hazrat Rasooley Maqbool was from that spiritual center, which was mentioned earlier.

The spiritual birth of an ordinary Jiva is from the place of pind mind and siddhas and valis from spiritual. Some are from Atman, some are from head, some are from other parts, some from Viveka center. It means from Kal and Maha Kal. These places are from para prakriti, apara prakriti, pure ahankar, first Mahat tattva etc.. Often the births of Avatars are from place of Kal and Maha Kal. Therefore it is possible that the birth of Om Hazrat(the name by which the Master of Rev.Lalaji is referred to) is from that place and it is said that Lord Krishna is also from that place. All the Avatars are of Lord Vishnu and these avatars are born with “Amsha” of Kal and Mahakal. Therefore they are accepted as Avatar of 16 kalas. One with 8 kalas has reach upto the place of Nafs i.e. place of Jeevatma. These are all Aksi. The upper seven places have the reach upto Mahakal. In this way, Aksi and reverse put together become 16 kalas.

After death, will there be progress ahead or not? You have commented that Sheik Ibney Arabi who is a great exponent of the knowledge of absorption, has written that if any person enters the path of God with true intention and true faith and works as per the laws of dharma, he definitely progresses into the higher worlds, whether he posses any Brahma Vidya or not or experienced the state of absorption.

“Jouk” means to be attached or interested and “Vajd” is a condition in which Atman moves above and below, right and left, shaking of body, breathlessness, ready for jumping, restless for dancing and jumping, condition of intoxication are created. There is shaking of body and shaking of heart. This is called in Hinduism as Divine dance. The further details of which are very deep and are related to the origin of the creation. A common man can not understand this and the interested and intelligent may know it orally.

Vajd of Hazrat Nakshabandiya is peculiar and subtle, which has the above mentioned conditions, but the movements of the body are less, shaking of Atman inside only and people sitting near by can not know whether the condition of Vajd is there or not. Hazrat commands that this type of person at the time of death, when the breathing is going to be stopped, then, his condition is made such that he can move forward but it is essential that his faith must be true, adhered to dharma sastras, pure intention and his attention must always be in the abode of God. This condition is the highest wealth.

It is very essential to develop true faith. Every religious minded and traditional person thinks that what ever is his faith is quite correct. It is very difficult to get it settled. Nobody is ready to accept other man’s words and it is necessary also as the customs of each country are different. In addition due to insufficient knowledge of dharma every person has some supposedly good or bad fixed ideas and he is determined not to listen or accept from books any other than his ideas. Supposing that, he listens or sees them, he will never accept. Therefore there is no other way than to place before every body a list of beliefs/faiths and try to make them understand to the extent possible. After wards who ever is having Divine grace will be granted His guidance. The list of beliefs will be given separately and try to explain every point. A list of rules to be followed as per dharmashastra will be given separately.

a) Ikhlas: A pure intention with out any fluctuating temperament is called Ikhlas.

b) Dayami Tavajja: Remembering Him again and again and having intimacy with Him is called Dayami Tavajja. Khaja Saheb commands that there is no other intimacy and attention than this. If this thing is achieved, there is no need for any other thing.

The question is that the connection of this Order in itself is very ancient; then what is the connection which is called, Khaja Nakshabandiya quddus sarooh connection and because of that connection this Order has become famous?

When a person after his training imparts training to the second person and the second in turn imparts to the third and the third to fourth with out any change it is called an Order. By this planned work a group of people is formed, which is called an Order. A chain is formed by the joining of separate rings. If it is pulled from one end, the other end also moves. This form is called Order which has a specialty and only one effect.

The relationship of two persons should be such that, if a condition develops in one person, the same condition also develops in the second person, because of their connection, suitability and same nature, or if it is desired to give Jujbi (amshik or partial) condition or in full, it will happen immediately. The condition is bestowed on us with or with out any option from us in two ways. Moreover along with the spirituality of the sequence of condition the relation and connection would also develop, so that similar relation with the essence of other points in sequence. In the end there would be relation and connection with the material and nonmaterial things, plants, animals, stones and all classes of people and essence of the entire Universe. When is this possible? These matters are possible only when relation and connection has become Dayami with Paramatma or Khas Zaat and Real by His grace. These are not possible with effort.

Ibney saadat bajore baju neysth

Gar na bakshad Qudaey bakshinda

Hazrat Rasalat Ma aab has started the Order of Internal connection .The training and the method was shown to every body in the same manner. The method of friendship was for some days, and then along with that japa, then dhyan etc. was included. In the beginning they used to do japa with external words etc. Stroll in the centres (Lataifs) and in the crossings (Aboor) in between. The sequence starts from the lowest centre and this continued till the end one by one in an order. And this method of connection has spread among the elders of other Orders too. But Hazrat Khaja Bahauddin Saheb Nakshabandiya Aley ul Rahamathau converted external japa into internal japa and brought a special change in the practice of dhyan. This change is that with attention and bringing change in people the work was getting done and (the aspirant) dropped the attention from the lower places ie.. He suggested starting from the place which is the ending of the previous elders. This has become a special type of compound training, which has become a patent and remained as a new/modern reference. The answer to the question is that the original reference which is ancient has been modified and added with special and new innovation. Therefore it is given as a new impetus as a new reference and it is famous in the name of Khaja Nakshabandiya Saheb quddus sarooh. It is because of a special change in teaching /training it is considered as a separate one, otherwise expectation of bliss is the same. The change is by the Order and permission of Rasool Maqbool Salley Allah Vasllam.

This method is especially of love and attraction/pull. The upward pull and bliss are of two kinds. One is that of lover and beloved, as per their own wish, on reaching the “Jajib haqiqi (manifest Real) or Zaat haqiqi (Absolute Real)”, He pulls them towards Him by holding their hands. This method is that of love and devotion. The second method of pulling is that of pulling the beloved by Jajib haqiqi, on his own accord, by holding the hands of the beloved from the beginning. This is not possible with out the acceptance of God. In both the methods God is the first inspirer and His intention first makes the bandha inclined towards Him, but in the two methods there is a different pattern of pulling and being pulled according to the character. In the first method after practicing the Sankhya method, proceeds upwards stage by stage starting from the lowest and halts on reaching the special place. But in the second method abhyasi has to leave few stages and some steps in between are left off. It is obvious that any abhyasi or a busy and weak person can not make such a long jump in the beginning with his own strength, till he gets help from above by the higher force. This help is the method of Jajb, in which Jajib haqiqi pulls His beloved and devotee by extending His arm down wards. This method starts from Jajb.

First method starts from Salook (conduct and behaviour) and ends in Jajb. The second one starting from Jajb takes up to Zaat Haqiqi. The direction (face) of the method of Jajb is towards the body and the direction of second method is first towards light. Then what ever may happen, it will become difficult if the attention of the seeker is firmly fixed on the lights and he has no desire to move forward. In the first method ie. the method of Jajb starting is done from beyond the border of maya and matter so that there is no fear. Pind mind is the limit/border of thick maya and Brahmand mind is also the “Amsha” of Jnani maya and mixture. Therefore in the method of Jajb, Jiva is pulled with struggle from the limits of these two minds and taken outside: then there is hope of His effort, love and grace. In fact with this method, plan of pulling and being pulled, is done.

The possibility of seeing Ishwar with external eyes is only on the day of accounting. Laya and Pralaya are called “Qayamat” and accounting is called Hashar. It means that, when the judgment of the Jiva’s life term karma is over and he becomes eligible to enter this world or other world is called completion of his accounting. It means the subtle body is shown the “Mrutyu lok”. After the death he stays in the Pitru lok for some time and after completing the karma, leaves the body and becomes free and at that time has the vision of Paramatma with the inner eye, because material heart which was an obstruction for going up is not there. This shows that the darshan of Paramatma is possible only with heart’s eyes in this world and not with the external eyes. But it has been investigated that the darshan with the heart’s eye is also possible after death only on the condition that all the desires and vasanas have been erased in this world. The object of observation is darshan and the object of all the discoveries/revelation is “Sakshatkar”. When during life time the relation of Atma is with the body, it is impossible to have complete “Sakshatkar”, inspite of indifference. Even then some of the area of life remains. Even if there is no real relation, still some material relation will certainly be there.

There are two types of relations/connections; one is Musbat and the second one is Manfi. Musbat is called Pran (archis-Ed) and Manfi is called Rayi. It is necessary in the way to give benefit and to receive benefit, tallying/merging of “Jinsiyath”(old samskaras) and relation. Any Elder or Mahatma who inspite of having any amount of power which can influence an other person, cannot be benefited if the samskaras of them do not match. Old samskaras are called “Jinsiyath”. Then relation/connection is according to the relation/disposition. For example, if there is no capability for upasana in that person, the Saint will have much difficulty in making him do upasana; rather the effort will be wasted. If a person is having the Samskara of upasana, but if the guru is less suitable, benefit will accordingly be less. Here there is no possibility of miracles and strength. But it depends on the relation between the benefactor and the beneficiary and the disciple will accordingly be the follower of the work/faith. For example, if a disciple is having the faith that his guru is a Jnani, it means that the disciple is having sufficient jnana, otherwise guru is having that thing extremely little but the disciple observed more jnana. The reason is that the disciple is having more hidden samskaras of jnana. If a disciple sees any bad thing/quality in guru, it is to be understood that the disciple is having that thing more. An idol worshipper gets the miracles from the stone according to relation he is having with the stone in his heart and he gets profit or loss because of his similarity with the stone. The ways to get profit and to give profit are closed, as long as there is no similarity and relation is not there in the heart.

During the satsangh and celebrations, writing down by the disciple of whatever is spoken by guru is a sign of his having more love towards his guru. A person having special love for his guru, buys the books written by his guru, gets them printed and expresses it openly. These are the signs of love and everything is possible with love, rather real object is of love. It is written in the Bible that “Love is God”.

Sheik Sadi Saheb has mentioned in his verse that hearing of songs and beating of drums, seeing the beauty is enjoyment for the mind and body and singing of songs or hearing of songs is the food for Atman. In fact name and form are only the two things. Name is the sound and the sound has the power of attraction. Name is called “Ism” and the form is called “Tajalli”. Form and Tajalli have the power of attraction. Both the words and form pull the Atman upwards. Surat is called Atman. More over, if Atman has relation/connection with stages and places of heart, form and head etc, mind gets happiness from words and form and there is no concern with the spiritual places.

Mind is at the place of pure maya; therefore it gets the happiness of maya. But if the abhyasi has gone above the stages of desires and heart, seeing a beautiful body, hearing of songs helps in the pull of Atman. If he does external japa, hears songs, sees material light, pull of Atman happens temporarily. There cannot be strong and permanent attraction and happiness, on the other hand, internal japa and visualizing internal light definitely is permanent and strong. Therefore there is temporary show of emotions by hearing songs and absorption for a short time, again same condition appears. On the other hand, it so happens that unworthy people are ruined by hearing songs from immoral people. There is always a fear that if a good person hears songs, an ordinary person copying it, will definitely hears the songs and it is possible that they may not accept when objected. This is very improper because they run towards a dark well due to their bad mentality.

It is not a bad/big thing to hear only the talks in a satsangh, but they should make effort to progress so that they follow the talks and writings from books and they themselves become like that. It was the principle of elders and people of olden days to develop first faith, purify mind and gain stages because according to their mind, their only desire was to get nearer to Paramatma. As long as the mind is not cleaned and purified, these curtains will not go away. For the same reason, by cleaning of mind and Nafs their faith becomes strong and they make their faith so strong that they do not have any thing except that of Paramatma and what ever powers and attainments they had, they think them to have come from Paramatma and they belong to Him. All the faces and bodies coming in front of their eyes, used to appear as mirage. It is possible that a person can be an “Akrab” but not an “Akram” in the court of Paramatma. The meaning of Akrab is to be very near and Akram is to be very big elderly. An Akrab is a person having Fana and negation and not very elderly. An Akram is a person who has attained stages but do not have Fana and negation. A person is considered as more elderly near Paramatma who is a “Parhejgar”.(one who observes abstinence, sobriety)

c) Vilayath avval (first order saintliness) means that Banda’s intimacy and nearness is only with Paramatma and no body else. Such a Vali (sadhu, fakir, yogi.) has “Khavarik” and “”Tasrufat”

d) Vilayath doyam (second order saintliness) means that nearness is also with the world and such a Vali is accepted by people and they are his followers. His relation is with the entire Universe.

Khavarik are called so, as they have some strange matters which are present in Mahatmas. For example, flying in the air, appearing in different places at the same time, meeting thousands of people with one body Etc. Etc.

Tasrufat is having access to some body’s Atma or putting the thoughts in other person, influencing other person Etc. {perhaps this is what is now taught as Pranahuti in the circles of Rev. Babuji Maharaj- Ed).This type of Vali is having the influence of Vilayath avval.

e) It means that he may not help worldly people, and his attention and thought is always towards Paramatma. Their attention towards worldly people is either less or nil and

f) the influence of Vilayath doyam is such

g) that this type of Mahatma’s attention is with Paramatma but their relation is more with worldly people. It means that they are worldly people. They have the orders that their thought should be with worldly people, inspite of they are being with God, so that they can help worldly people.

All the Valis who are having Vilayath avval give their blessings and benevolence to the capable persons. If there is no influence of this Vilayath, there is no help from the guru to the disciple. The attention which has the effect of giving benefit is because of the influence of this Vilayath. Against that, the other type of Vali cannot impart such influence because their attention is not towards that. It is also known that a Vali also gets a share of both the Vilayath or one person may get only one type of Vilayath and do not have the second type of Vilayath or one person may have more of one type of Vilayath and less of other type of Vilayath.


Vilayath (Spiritual wealth /Saintliness) of the Saints of Nakshabandhi Order always had been predominantly of many types and it continues so. Vilayath of the elderly people of other orders is predominantly Secondary type. That is why people are more inclined towards the Orders of Qadriya and Chistia and become their followers. Janab Khalifaji Saheb had more of first type of Vilayath and Janab Moulana Saheb had the excellence of both types. Any Saint at the time of leaving the mortal coil transfers his Vilayath of first type to any of his friends or disciples and the Vilayath of second type takes it along with him. If the saint had a son whose thinking is not of inferior type and not less intelligent and associated with this type of light, he certainly gets the first kind of Vilayath as a matter of succession at the time of saint’s death. If the son has not been benefited by that state and bliss, getting this type of Vilayath is doubtful. Some times it so happens that after the death of Vali or Sadhu the person getting the share of the first type of Vilayath as a matter of succession and later on he gets either small or big share of second type of Vilayath by the grace of God. Sometimes it also happens that if the disciple goes astray or commits a mistake, Vilayath of first type is taken back from him. The seeker gets the grace by sitting before the Master in a reflected way.

The case of Barzak (intermediary spaces), desires and expectations is distant and heavy. According to Hindu belief, one has to go through 84 Lakhs of births (through 84 Lakhs of Yonis),to reach the Original Source(Asal Bhandar).This journey is very lengthy so that the mind gets tired. The other way is that Atma travels from one layer to the upper layer and passes though all the Brahmandas, by tearing them, reaches the last stage/Goal.

First: Atman leaving the physical world and Mrutyu Lok, goes to Alam Fiza (atmospheric, mental environment), Chandra Lok or Alam Barzak. After staying there for some time, it goes again and again for thousands of times to Mrutyu Lok. Some time it goes beyond Chandra Lok and progresses ahead through higher worlds, tearing the layers, reaches the Goal and takes rest.

Second: If one gets rid of the Kosas during the life time in the physical world before going to Mrutyu Lok and break the mental sheath, then there is hope of Atman going through Surya Lok without stopping and taking rest in the intermediary stages and layers, reaching the last stage, tearing all the layers and Brahmandas and entering Home land(Saccha durbar)meet the Beloved /vision of the Absolute.

The intermediary space or passage between the two layers is called Barzak. For example physical world and Mrutyu Lok on one side and other side are world of Devas/Angles i.e. Chandra Lok, Kam lok and Surya Lok. By staying in this place(Barzak) Atman makes efforts to enter the next Lok, after leaving the previous one. From this place Atman neither can move forwards or backwards till the previous samskaras are weakened and karma is exhausted. This matter has been explained in other places. When Atman settles the accounts then it gets freedom. This is called “Hashar”. It is burdensome to think as to how many Barzaks and “Hashar” are there between this world and Mrutyu Lok to the last stage. Therefore there is no other good fortune to Jiva than to have continuous love and intimacy “Uns” with God. Then there will be no waiting. When it is not known what for is this love and intimacy it is called as “Uns”.

Just as a mother loves her son with out any motive/self interest, she neither looks at his talent or defects nor expects any future benefits. If she has any expectations also they are all artificial and unnecessary. Because it is seen that when children behave against expectations also there is no change in her love towards them, but she may have displeasure and she cannot control herself when she finds her children in troubles. It will be better this type of attachment develops with God. If this love and attachment is for ever, there will be no waiting because there will not be any veil in between.

Veil is due to the concern and self interest. When the self interest comes in the way of reality talent will be reduced. The following matter has come in the personal experience of the writer Fakir (Rev. Lalaji- Ed) and continues to come. Among the people who maintain friendship and trust there happened to be few personalities who have deep “Uns” with their Master, that they neither do any Japa, meditation, worry, nor do any talk and have no interest in crossing the stages, no thought of bondage or liberation, no desire for peace and restlessness and no thought of meeting God. Yes; whenever any order is given to them, they do it properly and completely, without even dreaming about the result and do not care to acquire powers or siddhis, and have no yearning to become a Guru. But inspite of all these things being present in them, they do not do anything and they remember all the lessons. In short, they do not even know that they have achieved anything or not. It is possible that a Fakir observing the condition of such people might start doubting that some of his true friends have gone astray, if his own condition is not similar to that.

But it does not mean that people are to wilfully copy some cheap method and by this artificial love, bring disrepute to the Order. This thing is not found in large number always. Once in a way (some where some time) we get an example of this. I have observed such conditions in many people, who become similar to that. But we should remember that fatness and becoming fatty is different from swelling of the body. Artificial people are very lazy. They make a curtain of love and to prove it they resort to bribing by doing service, giving money, flattery and try to throw dust in the eyes. The matter has become lengthy. The reality is that, if there is permanent attachment and Uns with God, there will be no waiting for Barzak and Hashar and intermediary places are broken and remain rested.



The nature of the practices which are done by Mahatmas and not possible for others are called “Khavarik”. For example; the Germans have prepared a gas which can cause death of all the people of a country. If such gas is let into a country, where among the people a Mahatma is present and he with the strength of his Will Power turns it back, is called as practice of “Khark”. An elderly person who has got more of such power can be considered to be great. But this big or small is only an attribute. Another thing to note here is that the commitment of present day Mahatmas to the practice of “Khark” is less or little. Because this produces more of materiality than Saintliness, and requires lot of time and labour, people are not inclined towards doing more labour. In addition to that they do not maintain purity in their food habits and way of living Etc. That is why such persons are less. In addition, it is better to have Mystic knowledge (Marfat) and Gyan than Khark., because the attention in the practice of Khark is more towards materiality and the Marfat and Gyan is towards spirituality.

All the Elders and Mahatmas are equal according to their cast and there is no difference. There is no superiority among them according to the number of disciples they have. The credit of the person depends on his nearness to Paramatma and having the Marfat. The approach, nearness and union or intimacy of a person to Paramatma and Satpad is to have eternal knowledge, and continuous peace and rest, and the result of such Shanti pad is reaching the stage of Fana and Laya Avastha. It is to be known that when the Salik (seeker) gets this connection and it becomes natural, he gets the Vilayath (Saintliness) and elderliness of a satsanghi.

One way to salvation is to pass through all the stages. From the Mrutyu lok, going upwards through the higher worlds, reach the Satpad in the end. One person travels from the beginning to the end, crosses every stage in the following way. For example, he starts from his house and halts during the night. This is one stage. He goes by walk looking and making a search of everything present there, like countryside, lands, town, streets, byelanes, houses, garden, tank with out leaving anything and goes through other stages in the same way.

The other person travels the stages in order, but does not go by walk, and travels in a car and looks simply at the things which happen to come on the way and does not make any effort for searching.

A Third person skips first three stages of the order or skips six stages out of seven stages of order and starts from seventh stage in a motor car and travels so fast that his eyes are closed and he is unable to see anything till he reaches the goal and takes rest there.

The first method / training is called “Taleem Bathrak Salook” and second and third methods are called “Taleem Bathreek Jajb”. The meaning of “Jajb” is to be pulled up. Those Salik and Panthai who skip the lower stages cannot do so on their own accord and Satguru pulls them up by holding their hand, from whichever place He wants and “Jajb” is travel by car, which is the vehicle of Guru, on which they travel. It is to been known in detail that few stages from the beginning to upwards, have problems of name and form and they are full of material nature and it is purely the Mandal of Maya (Nature). And above these two and below the higher ie., in between is a third layer of adulteration or mixture, which is called intermediary (Barzak) Mandal, in it are the elements and particles. It is incorporated with gross and subtle elements ie., half of them have the effects of the layers of maya and upper half of them have purely the reflection of their own layer and its effect.

Some seekers start their upward journey entirely from the lowest layer, are satisfied on reaching the upper part of the intermediary layer. These are all Aksi regions. All the people there consider or know themselves to be peaceful and resting, although Zaat is far away and it is the last reach or approach of seekers and people of other orders, and that is the beginning for the seekers or trainees of “Taleem Bathreek Jajb” and also the doorway.

Janab Khaja Saheb Commands that these extremes or excellences, which are the places of name and form and quality and with light acquire greatness. They are acquired in detail by the people of other methods which are a separate issue. But in our method which is the method of “Jajb” the seeker having acquired nearness and intimacy with Zaat, reaches the excellent (Khas ul Khas) stage of Vilayath. Hazrat Khaja Saheb commands that first run of our trainees is up to the border of Fana. It means that they enter Laya Avastha. That is, the border of Fana in the first jump, as is the condition of the beginners in our method and that shows the exact example of the apparent support to the words of Khaja Saheb. For the people of other methods, this stage of Fana is the last stage. They think it as a big thing and why should they not think so? as they are fortunate to have it after many years of labour, devotion and grinding.

In our method people get the “Lukhma” in the beginning itself. Then why there is no respect for this “Lukhma”. A camel does not know the value well till it passes below the mountain. The same people when get the blows from other places, know the condition. All right, all the people are not like that. There are some people, who are fortunate to have such condition are extremely lucky but they are the people who have gone through the painful experiments in other places. Therefore the beginning of ours is the ending of others and others ending is our beginning.

Our ending is that the pockets of desires are empty and there is no trace of vasanas and interests. Khaja Saheb Aley ul Rahamathau commands that some time in the beginning there was a thought of having detailed Salook, but He was told in a dream by Khaja Mohammad Parsa Rahamathau ul ulha, who was an elderly person in the old Order that detailed Salook is necessary for improving character, but if this purpose is achieved and the character has improved there is no need for detailed Salook.


Man’s essential duty is realization of Maitri (Ikhlas) and love. The specialty of love is that it does not distinguish between others and mine. Inspite of many Islamic religious rules fixed on it, Ikhlas is to have unalloyed purity of love, total attention and thought without any other thought; not captivated in selfishness, neither trust in anyone, nor fear for anybody etc. Man brought with him from birth qualities like Tam, Raj and Sat. The things in the making of human body are natural. Man can neither live without them nor can he escape from their influence. The condition of Sat Chit Anand is also in the man. Sometime or other he will be in that Ocean of Bliss without fail. But he is now under the illusion of thinking that the artificial and temporary worldly bliss to be good fortune and is immersed in it. Sometime or other he will come out of it. When time of consciousness leaving the Jiva comes, the divine feelings and love, which are there in him, are awakened and love and devotion (Ikhlas) develops in him. The effect of this Ikhlas is that he forgets everybody except himself. In addition, it is difficult to crossover, bearing the rules of Dharma, social rules, religious laws, social justice etc, which are essential, without Ikhlas and pure orientation.

There are seven layers of man’s individuality; soul, heart, head etc. When the first layer is achieved, the remaining layers are also achieved by themselves one by one. That is why the knowledge of intermediary steps is hidden from the common man. He cannot have the discretionary knowledge of them. But Real Man (Kamil) (Poorna Yogya) has the elaborate knowledge of the difference between the steps. They accept the knowledge of each step separately. The state of the seven layers is explained in the weekly magazine. (ISRC has no access to those magazines- Ed).These are the conditions of lower seven steps. Still conditions of fourteen steps are yet to be revealed. This will be written as per the convenience in other books. Ordinary common man cannot have the knowledge of them. Common man includes Pandit, Moulvi and some apparently learned people. This knowledge is only related to the abhyasis. The knowledge of one layer cannot be differentiated from the knowledge of the other layers by the common man. But the Real Man (Kamil) has the wisdom of them and they accept each kosa as different. Huzur has said that work has to be done even if details of the order and categories are not known.

Devotees of God, Sant, and Sadhu etc have three stages:

i. Ayad or Abid

ii. Sufia

iii. Malamita.

Ayad (i.e. Abid): People of this stage perform external prayers for example Fasting, Namaaz, Sandhya, Pooja etc and are busy doing good things like yajna, vratas, daan, pilgrimage etc. They do not have the happiness and bliss like Sufis. If anybody from Abid category experiences happiness and bliss, he moves into the group of Sufis. People who do not practice the steps of Dharma, Dhyana, Samadhi and practice Japa, Pooja, Yajna, Havan etc and make others to perform them are called Poojari or Abid. They are not interested in Meditation and internal practices like Sufi and Sadhu and they have no experience of happiness like Sufis.

Sufia: They are blessed with total and higher state (Ucchatha). They do not hide their miracles from the entire creation. Their attention is always on God and they accept the creation as the expression of God. In this group there is some Ahankar and artificiality. These people practice Dharma, Dhyana and Samadhi etc. They get special kind of happiness by doing internal sadhana and they experience states and conditions. They are also called Siddha, Sadhaka, Sant, Vali, Hans, Paramahamsa and Avadhoot. Some of them are imposters also. They exhibit their experiences and miracles. They do not hide themselves from the worldly people but they have a kind of attraction towards worldly people and they live separately. They think of themselves as having different individuality from the rest of the people and it is of a high order. That is why they have light and unknown ahankar in their temperament.

Malamita: These persons dress like common people and there is no difference between common people and them. They perform the duties of Sandhya, puja etc like other people but they do not exhibit any miracles and supernatural things and they do not pose themselves as famous people. They may try their best not to reveal themselves in social gatherings and among friends. This third type of people is called Sufi, Sant, Vali, Siddha and Sadhaka. They always do traditional pooja like common people but they always do the internal sadhana also. They progress all the stages of dharma, dhyan, Samadhi etc step by step. They do not reveal the miracles. All their dealings will be like simple grhasta people but they try to maintain friendship and socialization to the extent possible.

Here Ikhlas means inner and outer is the same without any duplicity. They do what they talk and they talk what they do. This type of Sufis is called Malamita. These people have hidden their identity from common people. For their interest, they copy God in this respect because they know that this world is not the place to be revealed. It means that Atma cannot be clearly shown in this world and nothing can be known by these eyes. God has also hidden himself from the eyes of everybody in spite of his presence everywhere. For the same reason, often, generally people think other people in the world to be similar to them and know them as such. There is neither ahankar in them nor any desire or pomp. These have attained the state of Abhudiyat.

There are some saints (Fakir) who say ‘whom should they pray and who is there except them’ and add that everybody should worship them. But Sufis of Malamita category inspite of being complete Jnani, do not think or act against Nature. They always have the disposition of a devotee and serf. A few of the Malamita category are considered as “thucch” as they like to exhibit themselves in such a way, which is normally objectionable to the common people but infact that may not be against the law of dharma internally and people may not be able to understand its subtlety. For example talking incoherently, shouting like a mad man and doing several things which make people think that they are “thuchch”. Such people are much lower in the rank of Sufis but these people hold the entire creation in high esteem. Whatever they exhibit is all artificial.

Malamita category is much better because common people consider them to be similar to them so that they can be free from ahankar.

Then there was reference to hearing of songs. Huzur has said that Khazia people know it as dirt and refuse. The Jnani who has the complete knowledge of the laws of customs, ways of living and Dharma, and implications of law, make and change law. These people are called Khazia and they say that hearing of songs is not good. Some saints have called it as “Mabbah”. Mabbah means it can be used but even if it is not used also much loss will not happen. If these people consider song as “Mabbah” they also said that beginners are not competent for it. People hearing songs from competent people who have got the art of singing get into concentration. Therefore Atman gets nearer to the real mind because their goal is mind and Zaat. They consider Zaat as their beloved and song as an ornament. They say that they are not engrossed in the pattern of song. It means that they are not concerned with the happiness out of the modifications of musical notes and nice sur and taal of the song. The natural attraction and power contained in the song and words enable them to get real happiness and their beloved. There is one condition among the conditions of hearing the song that the person hearing the song must have overwhelming love for God.

The sign of the person having love for God is that he should totally follow the orders of his (Ishta Devata) personal God and orders of Om Hazrat. “Salley Allah bah sallam” and Ithibanam. Ithibanam means whatever Om Hazrat used to say or do should be practiced exactly. If anybody wants to go to Paradise or wants to be saved from the punishments of hell, that person cannot be called a Kamil Ittiba person. And such a person is not considered in the group of “Ahla Allah” (Person who believes in Allah). Such a person is not a Vali, saint and Mahatma. Instead he is called pursuer of external and internal ways. Except that, there is no other meaning for him.