Faith is such a condition of belief by heart, when heart understands it as correct in all respects. It is possible that all the aspects have not been examined. But inference and doubt will make it strong to a certain extent. Therefore we call it as a faith, when its foundation is on the strength of discrimination, actions and knowledge, it can throw lesser light on those aspects and pay no consideration, at least, towards the strength of the inference, which is the other form of understanding.

Man’s disposition is different and along with the difference of disposition, will be the stage of development of his intelligence, manners and where in and in whom there is this stage, it will be a pristine oppression and hardness, to force him to accept any special rule. It is possible that with this force and oppression there may be a jerk to the strength and pattern of his intelligence and he may fall from the order of the stage of humanity and step down into the stage of animal. This is never the goal of religion, but the goal is always that the man’s experiences should be related either with the heart or mind and they should become vast day by day. The rules which have been made Rehabber and Rahanuma (guide) of his life, making them progress slowly to the stage of complete authority and Sakshatkar and be convinced of Reality and Truth and his life should become the life of Reality and Truth. Where there is simplicity and innocence and simple disposition of a child, we should not say any thing. There should not be any fault finding and criticism, in the case of children. But every man is not a child and all are not in a condition of complete fruition. A person whose intellect is well developed, should be given a chance to understand Reality by himself and move on pruning and balancing every matter intellectually and getting benefited, so that the he can achieve his goal of life. Any religion which keeps its followers blind and deprives them of the blessings of knowledge and intellect is neither a religion nor there is any hope of getting blessings from it. We are advised to take the work/help at every step, from the intellect and discrimination, in the worldly matters. What ever work we do, we naturally do with the thinking and understanding and people also say that no work should be done with out thinking. This applies to all the bodily and worldly matters. Then, how does the clean intellect (Akhal saleem) will believe that we have to believe the matters positively in the religion and spirituality with out thinking and understanding and are forced to accept them.

How can a man live in this manner? We did not get the intellect like that. There is also some meaning in it. There are three types of getting the worldly knowledge.

1. Knowledge of Indriyas: which are related to eye, ear, nose, taste and touch.

2. Kayas(Anuman/inference/doubt) : in the foundation of them is also there is the knowledge of senses and Indriyas.

3. Testimony of Mukhadameen (venerable), Moukhareen (Aptavachan), Peshavayaney deen (Apta Purush). The roots of them are mostly in the Indriyas and senses.

The foundation of these three types of knowledge is in the mind and intellect of man, because Buddhi is the fountain and man’s heart is its big canal and the five Indriyas are its small tubes. There is the necessity of help of heart and intellect here also because Indriyas can not function with out them. This is called Indriya Gyan, which is obtained by hearing etc. Therefore a man having Indriyas should use them correctly and obtain knowledge through them. The second type of the Gyan of Kayas /and Anuman depend upon the previous vast experience of Indriyas and they are capable of reaching a special result, with their help. There will be a suspicion of rain on seeing a river and suspicion of fire on seeing the smoke. Therefore it is possible that Gyan can be correct, but it is also possible that which is emerging as smoke can be due to the changes underneath the earth. There are many types of Anuman Gyan, but their clarification is not with out trouble.

Third knowledge is called Shabda Praman ie. testimony of Real people who are experienced not only in worldly changes, but they also know the secrets of Paramarth. They have all kinds of experiences. They do not speak lies, because they are not benefited by that. They do not have mine, your, our, in their self (Nafsaniyat). Their life is truthful. Their experiences are vast. Their utterances are remarkable. Therefore their words are accepted, some times, as true. Even there also, man has to take the help of his Indriya Gyan, Anuman and Praman, to a certain extent, to accept them as true. Shabda Praman has got lot of importance.

We have limited period of life in this limited layer (Sasim Sansar). It is possible to acquire knowledge with personal experience with study, but it is a folly to be not benefited by the experiences of others, keeping in view of the short period of our life. It is not possible for us to have complete knowledge in many matters due to lack of suitableness of temperament, ability and acceptance. This needs a long life, which is not there in every body’s lot. Therefore it will be a type of folly, if their talks, writings and the stored knowledge of ancestors, are ignored and not getting benefit out of them. Benefit must surely be obtained, but the help of intellectual experiences and feelings of heart, must be taken. If any body’s words are beyond the understanding, they should be left to the consideration of Kaufi. Opportunity to get benefit will come, when the time comes. Their words may be accepted, as far as we can understand them and rest may be saved for the benefit of others. Every thing happens at the appointed time depending on the completion of intellectual showiness and tenderness of heart. These available and known matters are not given so much stress. Stress is given to the matters which are seen and examined by us and on our personal views, because man’s life is working on this layer, with their help, from innumerable years.

These three types of knowledge, which are acquired by man, on the top of them are seated our intellect and heart, which is called our individual experience and by this life’s excellent aims are achieved. As long as others experiences do not become our experiences, it will be a folly to depend on them. It is never the teaching of religion and will never be, that one should have a blind faith unjustly, leading to the condition of animal. Then what is the benefit with religion. If religion is the most valuable thing in the world, then its benefits and its service will also be the most valuable thing. Religion makes a man perfect. It makes an animal into man and from man to Phokul man and then to complete man. Religion while presenting a ladder for progress, invites a man to climb it to reach Baamey Haqiqat(Reality). If it is the principle of religion that a man should not think anything for himself and simply follow some meaningless attributed rules, then it will be merely an animality. To finish completely this type of religion is absolutely necessary and useful for man. But religion is not such thing. There are very few people in the world who keep the account of religion. It is necessary to make them understand as to how best is the religion and it has welfare and prosperity. In this order there is freedom from misery. A man becomes a man by understanding it and a man becomes a man only when, by understanding all the aspects of religion, following and with its support comes nearer to Reality.

Stages of inquiry: Three kinds of knowledge have been mentioned, Praman , Anuman and Shabd. These three are directly related to other Indriyas. Indriyas are the sound/voice of mind. Therefore what ever knowledge is gained through Indriyas, is the knowledge of mind. Mind works through Karmendriyas. Mind acquires knowledge through the Gyanendriyas. Karmendriyas and Gyanendriyas are the two instruments of mind; one has the power of movement and knowledge is gained by the other. Mind is moved and inspired and influenced through these two, in the external world and the pleasure is that it has separate knowledge, inspite of being with them, but nothing will happen, with out its participation. A man is sitting, entirely busy with his work; there is lot of noise out side, but he has no knowledge of that because mind is not inclined towards the power of hearing. A person is engaged in solving a problem in mathematics; eyes are open but he is not seeing any other thing. The reason is the same; heart’s association is not with the Indriya of eye. The condition of other Indriyas is same. In addition there is other thing also, that this knowledge of mind has to come to the layer of Karma and adopt with them harmony, similar looks and similar appearance. When there is resembling and harmony with the known layer, then only there will be knowledge of external layer. The Aakash mandal is full of innumerable tiny creatures, but eyes are incompetent to see them because mind is not in harmony with their looks and appearance or it has to become subtle like them or gross if they are gross, then only it is possible. There is no other way than this. Ant speaks, Paramanus in the sky move and express sound also, but nothing is heard, because there is no harmony. Consequently what ever knowledge is there, it is only a play of mind. The secret here is revealed only when the cover of grossness comes down and becomes subtle with the help of practice and Vairagya and understands the knowledge to resemble and coincide with them.

There are three ways for the working of this mind. Therefore, in subtle vision, three faces have to be accepted for it; first is strength of faith/certainty/confidence, second is the will power, third is the strength of mind. The stage of faith/certainty is Buddhi, which takes the knowledge by acquiring similar looks as Haqeeqat(Reality); will power is called Ahankar, which has Ananiyat (control) and can influence any layer. The strength of thought is called mind. These three work together forming a knot. It is difficult to distinguish one from the other. The first condition is prominent/best in this; they express strength of mind and will power. The strength of mind stands aside thinking. Will power produces two kinds of flow from inside which are called Karma and Gyan. These two flows are Karma and gyanendriyas. Mind is united with them while working. From these appearances one is Manfi (confined/arrested) and the other is Mustab(proved/certified). When Manfi and Mustab unite gyan is produced. But it is to be remembered that in these two flows, Isbat(proved/certified) and Manfi are together in less or excess; which is having more of Istab is Mustab and the other having more Nafi(refusal/denial) is called Manfi. They have been given different status according to the less or excess, otherwise in reality they are established, in those two, in some capacity or other. Because in Purusha and Prakriti, one is Mustab and the other is Manfi. Therefore in creation, in every place and in every thing, same thing appears. There is a need for thinking and contemplation. On the summit of these three is Budhi and below it is Ahankar and below it is the strength of Sankalp and Vikalp. Mind thinks and Ahankar strengthens it and Budhi makes it certain. Their work is done instantaneously in this way, so that it is difficult to show their stages separately. For example; body has a mosquito bite, flow of movement and experience, which are present every where in the shape of Karmendriyas and Gyanendriyas, have experienced it. The flow of nerves, which are every where, had a jerk immediately after the bite. The flow of experience, which is gyan shakti, has felt it. Mind thought about it with Sankalp and Vikalp, Ahankar has strengthend it and this thought of bite became firm and Budhi believed it. This is the sequence of knowledge. What ever is said till now was regarding the dealings below it. All this play has happened inside these three layers. The place of Atma is above the Budhi, which enlightens every thing. One flow of Budhi is down wards and this show is in its line/order. The other is upwards which is nearer to Atma and when Budhi gets an opportunity of getting the strengthening the relationship of this nearness, is called Anubhav Shakti. Its stage is above all. In the path of Sant, more importance is given to this Anubhav Shakti and it is considered as proof, reliable and trust worthy. Because usually there will be deceit in the lower layers. They are not trusted so much and for the same reason, all these things are made subtle to strengthen the Anubhav Shakti, in Surat Shabd Yog, so that the stages of inquiry are strengthened. Among the Sant, man is advised not to accept entirely any matter, as long as it is as per his Anubhav, despite coming from a reliable source. Knowledge of Atma swaroop or Zaat, which is the real aim of religion, is acquired with personal experience. There is no other way of acquiring It. The practice of Surat Shabd Yog is done with aim of increasing the Anubhav and to strengthen it, so that knowledge of Zaat is aquired by abhyasi, voluntarily and slowly he will understand by himself as to what is his Zaat. This knowledge is called Aaloom ka Maahasil, essence, quintessence of whole world. If the religion helps to acquire this knowledge, then it is proper other wise worthless.

Janney jumla ilmaha ee asth va ee

Ki badani man key am par yoom deen

Kheemat har kala mey deeni ki keesth

Kheemat qud raa na deeni iblathey hasth

O man essential Tatv of all the Dharma is this! You should have gnan that what is your real value according to Dharma!

You know the value of every thing, but ignorant of your own value, therefore you are stupid.

This knowledge like the training of Sant can not be acquired properly, as long as Anubhav Shakti is obtained with the help of the mind and heart, the coverings of which have been made subtle by the practice. It is impossible to get by mere Keel va Kal, argument, discussion despite thinking and observation.

Yaha karni ka bhed hi naahi budhi vichar

Katni chad karni karey tab pavey kuch sar.

This is the secret of performance; not the view of the Budhi. After so much inquiry, we get the essence.

The aim of religion is happiness and that happiness should be by self discretion and for ever. It is natural to desire for happiness. There is no creation which is not interested in happiness. Meeting cordially, working together, on seeing the opportunity necessarily and suitably interested in keeping away from intolerant condition. All these are merely for happiness. No body wants to be unhappy. All are interested in happiness and in an excellent way. This can not be accomplished completely, by any better way than religion.

What is happiness? The real form of happiness is freedom. As long as one does not become free, he cannot be happy. The commonly known name of the complete happiness is freedom, according to our understanding. You may say that we are not free, but become happy on getting some things. What do you call it, whether it is not happiness? Answer to this is that from the relative point of view, you become happy undoubtedly, when you get a thing. Because acquiring a thing and possessing it is a form of relative freedom, but this condition is temporary and for few moments, because its relation cannot be permanent with the thing obtained. Because thought of freedom is present naturally in Atman. It cannot accept this thing for a long time that Its condition of happiness may depend on the other thing, because when it is in two things, there is a possibility of separation as there is union in two things. That which can unite, can also separate. That which comes into the hand, may also slip out of hand. That which is born, will also die; that which is made, can also spoil. This is completely eternal. Therefore one who has made his happiness to depend on the other, is mistaken. He will develop aversion to this condition by himself with regular practice and equanimity. And he separates himself from it and desires for a permanent, real and better happiness, even if that is not there completely, he will resort to its form to some extent. After that he will not take rest till such time, when he gets full freedom, in which, there is none else than him and that is the happiness. Therefore happiness is his form and this form is the store house for his complete happiness. But he has forgotten it for some reason and he is searching for happiness in other things. But as he gets the experience, he progresses and realizes his real Zaat, and obtains complete happiness. This illusion was a kind of curtain which has enveloped him. Because of that he was going astray like a weaver bird/fool, here and there. Some times inclined towards this side and some times towards that side. Religion makes arrangement to remove these curtains so that they move away. Man should get his form. When he gets his form, he becomes free. This freedom is happiness and complete happiness. Religion is the means of achieving it and its goal is happiness.

There are three types of miseries in the world. Aadhidaivika, Aadhibhautika, Aadhyatmika. Miseries which are caused by Devas, are called aadidaivik. All the powers which are in the nature are called Devas; for example moon, sun, lightening etc. are the coordinating powers of nature. The entire cosmos is filled with them. The power is only one but it has got innumerable faces. The moon, the sun, the stars, lightening etc. are the different forms of it and a detailed description of them is difficult. Neither any body can tell the details of them nor make a list of them. If any body can assertively state that he knows their number, perhaps he will dare not. It is sufficient to say that the entire cosmos is filled with innumerable powers of nature and they being centralized every where managing the Creation. Their work is of two types; one is constructive and the other is destructive. When a tree is born out of seed, constructive power, beautifying power, power of mixing colours, power of growth etc. encircling around it beautifies it, allow it to sprout. It flourishes with their help and displays the scenes of nature. All these powers of nature are subtle. They have special colours depending on their form and it has special form, but they are so subtle that it can not be seen. Therefore they are called formless but look at the extent of their work. Therefore their individuality is experienced. Some of them can be felt. But when they transfer their grace into gross layer (from subtle to gross), they can be seen, heard and touched. Just as it is difficult to see sun’s subtle form, but when the sun condenses the flow of his powers then he gets his form and all of us can see, touch and know him.

In this gross layer where we are placed, we can not have the knowledge of any power until it assumes our form. Knowledge is not of one type. Man has got five types of Indriyas. What ever knowledge is obtained through them is the knowledge of Indriyas. Mind is the sixth Indriya which is subtler than them. In short, understanding of the forces of nature comes, to some extent through these six and these are the means and instruments of understanding them and they are related to them. That which is associated and related to the other can only understand it. Others cannot understand and for the same reason it has been stated above that as long as the powers of nature become heavy and subtle, we can not have their knowledge. As an example: we can understand that sun or fire which are the store house of form, can not be seen until they come to the shape of our eyes. There is a similitude, suitability and correspondence between sun, fire and our eyes.

Water which is Varun Devata, is the store house of taste. As long as it does not assume the fluid form like our power of taste, we can not relish its taste. Therefore there should be similitude, suitability and correspondence between Varun, water and the taste power of our tongue.

Vayu Devata is the store house of touch. Until this assumes the form of our skin or the air does not blow fast, we can not touch it. There is similitude, suitability and correspondence between our skin and Vayu.

Disha Devata is perfect sound, there is correspondence with our ear.

Ashvini kumar who is the Devata of smell, there is a correspondence with our nose.

Brahma is the Devata of mind, who is the presiding deity of Sankalp and Vikalp.

All these powers of nature give miseries. For example: a person could not bear the severity of sun and became sick, the second was struck by lightening, the third was troubled by cold weather, fourth one became mad by the figure of moon, fifth one had other type of trouble. In this solar system, there are constellation, planets and stars having their special influence; influence of Mars is on wars. When they come into their special light, they influence jiva in their special way. For example; when we sit before a lamp, usually eyes are affected and there will be dazzling in the eyes. Wind is blowing out side, a person is walking in that breeze with out any effect, and second person becomes sick immediately. All these effects are according to their disposition. The solar system is always in a state of rotation, consequently some times it will have good effect and some time bad. Where is a person who can say that he is always unaffected by the harshness of the seasons. All will be coming under its influence and each one is affected by one or the other. This misery is called Aadhidaivik which comes from the powers of nature.

The second one is Aadhibhoutik. This misery comes to jivas from jivas. Because all the jives are made out of five elements, therefore they are called Bhoot. This misery is also as common as Aadhidaivik. This misery can be divided into lakhs and crores of miseries. Man is an enemy of man, tiger, leopard etc. mosquito, bed bug, other insects etc. Some are friendly with some and some are enemies with some. Water is the enemy of fire, bitterness is the enemy of sweet, shadow of sun, disease is enemy of health and the pleasure is that they live together. They are never apart for a moment and get their work done at every opportunity. Where there is lotus in water, there are flight of birds also, thorns along with flowers. Poisonous insects are inside the petals of rose. Unhappiness is with happiness. Therefore this world is called the creation of duality. This is a mixture of contrary powers. In this planned and composite creation unity between contrary forces is inevitable. There is Prakriti along with Purusha. Creation certainly will be of other type. Don’t you see that among the people you meet there are some with out any purpose, but there are some whose reality is neither known to themselves nor to others. People do different kinds of mischief just like that and they get them selves burnt and roasted in that fire. They will not come out of their jealousy, even if they may or may not have any benefit in that. They go to the extent of ruining them selves for the sake of harming others. If we see it from a broader angle, what is the amount of truth in it. Some great souls have come to help the world but malicious people have subdued them, attacked them, poisoned them, burnt them in fire, put them in jails. This was because of their enmity. There is enmity between the people in the same house. There is enmity between brothers, father and son, wife and husband. It is evident in Mahabharat. This is Aadhibhautik misery. Where is a person in the world who is protected from this misery?

“Ram, your Maya perpetrates duality.”

Third misery is Aadhyatmik, which is related to our Atma. It will be surprising to know that why and how man creates misery in his Atma? But the fact is that you are well built, there is smile on the lips, having happy disposition and find a change in a moment; there are wrinkles on the face, angry looks, and wrinkles on the fore head. The glance of the eyes is dreadful. There is heat in every nerve, body is shaking. Why this happened? While talking, the condition changed. What is the reason for it? What was he and what he became. People sitting near by were surprised; no body is able to understand and no body can solve it but every body is observing the result; reason is not known. The reason of all this is heart.

A strong heart is needed to keep an eye on the boundless waves of the sea.

Who will set to cross without a heart as capable as a river.

An ocean without a shore was in spate. Huge waves as if talking to the sky, rise in it. Ebb and tide come in it and onlookers feel fear. Waves of Vrittis are rising in the mind, some times pleasant some times unpleasant. When a thought of anger comes in the heart, it sets the body on fire from top to toe. When the emotions of sorrow come, the whole body becomes useless and dull and there is no inclination for conversation.There is neither interest in hearing nor telling. There is a flow of tears from the eyes. The lips have a cold sigh. If any artist comes at that time, he draws a picture of his misery. If a poet dares, he can show in his words a picture of his misery. But this is difficult. There was no talk but only thought and thought. Thought has changed the condition and he has become a different man. This misery of thought, this mental trouble, this trouble of will is called Aadhyatmic misery and where is a person who can refuse assertively its existence.

Above miseries are certainly dreadful but this is more dreadful than them. Those two miseries are related to the external world, but this is related to the internal world. They are relatively away, but this is near. Therefore man is in more trouble with this. The mental misery is fit for more consideration. This only keeps us in a condition of struggle/ mental pull. We go some time up and some time down. It is like a pendulum which keeps on swinging day and night. Chitta Vritties will be always swinging and are not at rest even for a moment. This mental misery is worst than all the miseries, more dreadful and Aadhidaivik and Aadhibhautic can not compete with it. They can not even be a Pasang for it. This itself will kill you and produce flame inside and keeps on burning the flesh and bones. This is a double edged knife which tears the liver/heart. The effect of other miseries is partial, but its colour affects every nerve. You axe your own leg and make a funeral pyre.

Aadhidaivik and Aadhibautik miseries have one method. This behaves in two ways. Two types of influence come from out side and get inside us. Aadhyatmik misery, itself creates poison and collects the material from out side to create misery. For example; one person has developed bad thoughts, heart has become life less. Now he started quarrelling with other person, abused him, manhandled him. Now thousands of miseries from out side started attacking him. Whoever is coming started fighting. Blood becomes defective, fighting with swords, put in the prisons, there will be court case. Money is wasted and poverty encircles him. There is fire on all sides. You must have heard that there is attraction between similar things. This appears to be Divine rule. Therefore he gives place to bad thoughts, which are scattered in the atmosphere, in his heart unknowingly. Thousands and crores of bad things are generated in by his mind, word and deed and he becomes evil incarnate in the world. One who indulges in gambling, will definitely speaks lie, will surely become dishonest. One who is dishonest, will certainly steal. He becomes a culprit of violence and hurting other people’s heart and in whom there is violence, becomes a big sinner, because violence is a big sin. This order will continue like this for ever.

A person having one sin, included thousands of sins in him. The root of sin is in mind and the tongue and hand are the two gross instruments of its expression. Due to this bad thought, he acquires other bad company. Evil is inside and evil is out side. Person having evil thoughts brings out the bad thoughts like silk worm. He traps himself and leads others also into that trap. Why does a man become sick? merely due to his thought. Why does he become miserable? Due to his thought. Thought makes a person angry, thought only produces desires; greed comes through thought; due to thought only attachments and illusion. Ahankar is born out of thought only. These are all the faces of Aadhyatmic misery, which have thousands of forms. It requires an office. It may be possible to treat one patient, but how is it possible to treat thousands of patients? They are eating one by one all the people. All are in the jaws of death but no body is worried for his betterment. Lord Buddha commanded that world is a market where transactions of miseries are done. World is a house of fire where in all living beings are burning like fuel. World is an ocean in which illusioned jives are under going dips of troubles and miseries day and night.

We all desire happiness. We make efforts for happiness through out our life. No work is done which is not for the sake of happiness. We always desire for happiness. We desire pleasant things, no concern with unpleasant things. But it will not happen like that, because worldly happiness is mixed with miseries. It has both happiness and misery. Our attention only goes towards happiness, do not think of misery and while developing relationship with happiness, unknowingly it gets nearer to misery. For example; an inexperienced youth has a desire to get married. He has decided that he will get happiness by getting married, but he is oblivious to the fact that there are responsibilities with the marriage. He requires so many things to support his wife. Along with it family will grow. He has to bear so many difficulties for nurturing them, educating them and getting them married etc.

All the worldly happiness are similar type. Their outward appearance is lovely but along with them there will certainly be miseries and they should be, because this layer of creation is a mixed creation. Therefore misery and happiness go together. Therefore there will be certainly misery along with the desire for happiness. Our desire or condition will not be the same always in this world, always keeps on changing. The thing which we respect today, we will throw out tomorrow. The thing we love today, start hating tomorrow. Where there is liking today, tomorrow there will be hatred. Today’s happiness will be transformed into tomorrow’s grief. People say that this condition will not be for ever. Dual thinking of mind will go away; but this is wrong. The coming generation will be progressive minded. Whatever you think, understand and do today will remain in seed form in the curtains of your mind and tomorrow a sapling comes out of it and it starts giving fruits. His condition is similar to the seed, which is buried in the ground, who will believe that seed will germinate in the favourable condition and it bears leaves, flowers and fruits. In the same way what ever works and desires are there at present, will form Samskars in the mind and produce large number of similar things in the future. If there is desire for happiness, it will happen, with out any doubt. But there is misery along with this happiness; there is no escape from it.

Just as miseries are three types, so also worldly happiness are three types, Aadhibhautic, Aadhidaivik and Aadhyatmic.

The happiness due to true behaviour/dealings and profession of animate, Bhootas and all the things is Aadhibhautik. The happiness we get from our cattle, servants, lot of wealth, is called Aadhibhautik. We like cold during summer and heat during winter. Sun appears lovely during winter. Moon is pleasant during nights. Animate are happy with rain. These are all Devatas. The happiness from them is called Aadhidaivik. Hunger and thirst are the waves of thoughts in the mind. Physical and mental tastes etc. are called Aadhyatmic happiness. The condition of three worldly miseries is like the worldly happiness. It is to be deeply thought that whether there is one aspect or two aspects in them and it is to be understood that where there is happiness in them, there is also misery.

It is beneficial to apply sandal for head ache.

It is also a head ache to rub it and to apply.

Some one is fomented by the heat of sun for a long time, with out any complaint. It has been accepted that the happiness of heart and mind are superior. The part of Aadhyatmik happiness, which is related to the heart and mind is very good happiness. There is no doubt in it, but as much as this is good the Aadhyatmic misery is equally bad. A man will not get the amount of trouble from any other thing as much as he gets from the Aadhyatmic i.e. miseries of heart. A thing becomes powerful and gives happiness depending on the extent of its subtleness, but as its subtle force helps in increasing the happiness, the same force also enhances the stage of misery. How can a man feel misery, when he remembers his dear friends and relatives, whom he was loving. When a man while estimating his present condition, erects a picture of future condition before his imaginary vision, thus he has to become the target of trouble. These are the benefits of the Aadhyatmik force. It is a folly to be attracted completely towards it, that which is visible as happiness and misery, bondage and liberation, mine, your, our, is also an Aadhyatmik play. Its status/capacity is not more than this. Where there is a liking, relation develops. The condition of imprisonment has come on its own accord.

You see whether you have built it or any body has built it. Mind alone is the builder. Therefore to get entangled into its trap is a stupidity. The real interest of religion is to cut mine, your and our, from the roots, so that tamasic vritties may not come up.

Aadhidaivik and Aadhibhautik happiness will not produce so much misery, because the amount of their happiness is equal to the misery. But Aadhyatmic force gets lot of happiness therefore it brings misery also with it. All the worldly happiness comes in these three lines, but in their gross form most of the animate are captivated. There is a need for giving few reasons.

The condition of the people who are captivated more in the things of worldly pleasures, ie. Aadhibhautik is indescribable. Every one of them will search for happiness in them as per their choice. For example: one person has thought that wealth is every thing. His happiness is in accumulating large amount of money, gold and jewellery. In the beginning, the desire was less but his greed increased with the increase in money. Along with increase in greed, he had many losses. At first, all the powers of heart were busy in accumulating the money, therefore now there was no deficiency of desire in his heart for enjoyment so that he was getting every kind of deficiency. Secondly, he was feeling miserable with the thought of getting losses and he will have the thought of constructing good house, fixing good lock, engaging intelligent and healthy servants. Thirdly, due to this he will be terrified with every body, that any body may deceive him and deprive him of his accumulated wealth. His sympathy will be reduced, not only with strangers and alien but also with relatives and alien. He was becoming himself an expression of misery. In this way carelessly, who ever falls into the desire of worldly happiness unnecessarily, he has to become a store house of misery and he comes to the conclusion in the end that there are more miseries in the world and less of happiness, which is not incorrect. You can understand with this example, whether there is welfare in being with it through out the life or not?

When is the feeling of happiness and misery, who will have it and why? It is necessary to elaborate this. The feeling of happiness and misery is during the waking state. As long as we are awake, we feel the happiness or sorrow. We do not have the thought of it when we go to sleep. Therefore medicine is given to a diseased person so that he goes to sleep or becomes unconscious and he is relieved of his grief. This experience will come only in waking state. It is certainly true, if he tells that he feels misery during sleep or dreams but there will be difference between this and waking state. The pain will be absent during deep sleep. In this way, a man having a severe injury feels misery as long as he is awake. During such time, the flow of Atman contracts naturally and will be concentrated towards the mind and the injured person becomes unconscious, then he completely forgets his injury. This proves that the worldly happiness and misery are only related to waking state. This is a partial answer to a part of the question.

The second part is who gets the misery and why. The strength/power which works in the human body comes from a special place from our body through flow. Where ever the flow stops and gets attracted by it and gets happiness there. When ever it is separated or gets separated, then it feels misery. These flows are two types, one only moves and the second one feels. Those who feel are living beings and it is evident from their movements and works, that they want to escape from misery and meet with the happiness. This is a common matter which can be understood by a less intelligent person. When a person meets the other person, there two conditions are created. One is a desire to have harmony and similarity with that person, the other is a desire to mix or absorb him in himself. If either of the two conditions are not liked, then an effort to reject is seen. The first two conditions have happiness and the last condition will have misery. For example: when a foreign body enters the eye, then the power of feeling by the eye desires that it should become similar and be in harmony or get absorbed and mixing with it, become one or get separated completely. If the matter is absorbed then there will be no pain. If it could not be absorbed or could not become similar, there will be effort to reject it and there will be misery for the attention to work vigorously to reject it. Because the attention will have misery in turning towards this unpleasant condition and there will be pull in opposite direction between contempt and attraction towards it. This attention which is an embodiment of feeling is called Surat and it will also have happiness and misery. In every worldly work, there will be no escape from misery in this way, even if it is small.

Any thing which we are understanding wrongly as good today, will appear as bad and causative of misery tomorrow, due to experience. Religion of Sant helps in this condition and it presents such a method in solving this difficult problem which gives happiness and bliss and by practicing it a man gets freedom from life time misery and become heir to this happiness, even after leaving the body. This practice is according to one’s own discretion and every person, either male or female or boy or any body can practice it with out any difficulty and as he progresses, he understands its respect and elderliness and has the experience of happiness in himself.

What is the practice? Every body can understand that when the flow of experience is moved away forcibly from a special part of the body or heart or due to an injury or due to worry, is called a misery. As against that if the flow of experience is given a chance to centralize at any part of the body or heart and stops there, there will be happiness. But since these parts of body or heart are made of dual conditions of contrary and united. Therefore there is no complete happiness in them, rather there is a mixture of both the happiness and misery. Therefore there is no happiness in making the lower layers of your body as the center of attention. But who ever does the practice of concentration by turning towards upper layers, going up the united conditions and gets as much nearer to the single condition, he gets the happiness accordingly. Who ever totally gets nearer to the single creation, will get the freedom from worldly miseries for ever.

Illusion of Chitta, worries of the heart, foul thoughts, lack of concentration is called misery.

Peace of Chitta, comprehensiveness of heart, condition of taking responsibility (Mutahada) of thought and concentration of attention is called happiness.

Chitta, heart and condition of taking responsibility of thought etc. are related to Surat and Atma. A man is happy, when he contracts his attention. There is no doubt that there are many ways of contracting attention; reading, writing, playing, pleasure trip, musical practice, have concentration to some extent and happiness will be according to the stage of concentration. But these are all external happiness and the flow of attention gets a chance to put its force on them and get happiness. Therefore there is no happiness in it from all the limbs. Where there is Surat on Its own accord, there is real happiness. In reality this Surat is Sat, Chit and Anand. Whatever happiness is there, is all in it. When he is concentrated (one) with Antarmukhi Vritti, then he gets more happiness, which is permanent and self authoritative.

People may ask that how can Surat throws Its reflection on things of worldly luxuries and pleasures and derive happiness. This problem is necessary for explanation. This can be explained with one example. For example: the son of a person has gone to a foreign country; the boy has come; Surat has moved away after experience. He was loosing happiness. It is evident from this that the happiness was not in that boy, rather it was in his attention. If it were to be in the boy, then why should it go? In this way, similar is the condition with all the other happiness of the world, either the happiness is from a woman, children, wealth or sovereignty. Surat makes them as the things of enjoyment for some time, by influencing them. But they are different from Surat. There can neither be harmony between them for ever nor it can get absorbed in it. Therefore attention has to move unnecessarily some day or other. Therefore there are miseries and it is necessary to have miseries.

Where is happiness?

Every person is in search of a fresh/new happiness. Possibly, he is not acquainted outwardly with the feelings of his heart, possibly he found out some thing of Reality. But if the hearts of the two are examined, thought is probing inside by becoming movement. That is the only thought of happiness. Every body is engaged in the desire for happiness. As far as the life is related its expression is through vegetable creation or animal creation as either flying or walking. Every body either human beings or angels are decaying day and night in the anxiety of their perplex business. Indra devata has opened the gates of sky. Varun devata has filled the world with water. Look, how the trees in the forest and garden are appearing green. They have achieved their desire, unknowingly. This is the proof of their capacity for their discrimination and feeling. Lajvanti plant is afraid of the shadow of human being. This proves that Nature has bestowed it so much discrimination. It knows that the atoms and effects expelled from the body of a human being are unpleasant. In all the flying and walking animals, the capacity to feel happiness or sorrow is found in accordance with their natural state and if we pay attention carefully, this condition is found in every particle of the Creation. This magic of the world is also merely a search of happiness and a state of indecisiveness of search.

Adam se janibey hasti talashey yaar mey aye

Havye gul meyham is vadiye purkar mey aye

Happiness is our beloved and desire. Happiness is our real imperative need and desire and we are anxious about it day and night. How to achieve happiness, read and write, do a job, strain for the relations of marriage. Work day and night. Why? It is for the sake of happiness. Minor child is also desirous of happiness. A young man who is laughing and jumping, has just now entered the store house of fun, is mad after happiness. Very elderly who has neither teeth in the mouth nor intestines in the abdomen, also tells the beads for happiness. But whether all these people get happiness? There are two answers-yes or no.

Brahma has made this creation as a mixture of happiness and misery. Here happiness and misery are twins. They are the real brothers, who are not separated even for a moment. Remember where there is happiness, there is misery also certainly.

Marriage is not seen with out grief

Eyes are filled when there is excessive laughter.

In this way, where there is misery, there is also happiness behind it.

Danishey har gariya akheer khanda asth

Marad akheer baun mubarik banda asth

Hans hans kan na payiya, jin paya tin roye.

Hansi khushi jo pive mil tho kaun duhagin hoye.

Therefore in the race of life a person who is craving for happiness, will definitely get it. Who can refuse it? A clerk who is suffering due to hard work in the office through out the day forgets it by the rosy smile of his beautiful and angle like wife. A foreign business man who is run down by misfortune when returns home compensates his misfortune by the stammering words and innocent gestures of his kids as they come near him and hold on to his dress. Wages for every kind of labour are given. The Nature is such a far sighted and sensible manager that It is prepared to bestow the reward every minute, according to his service, earnest desire and craving, keeping in view of the rules of compensation.

Ram bharosey baitkey sab ka mujra leya.

Jaaki jaisi chakri tako vaisa deya

Every person is destined to get a share of happiness, but can not be with out misery. Question: why is it so? The answer: it is essential in this layer of life where the ignorance and forgetfulness of self has spread its legs, one’s worry is as per his courage. What ever is said is in relation to worldly happiness. It is a fact that it is fortunate to have comfort and happiness in the world, but it is temporary, because the world itself is temporary and transitory/unstable. Misery is there in acquiring them. There is no person who can say that he can enjoy any worldly happiness as per his wish. This is the peculiar state of the things of happiness. A human being gets a new lesson for his power of discrimination every time from these things. For example: there is a person whose aim in life is to earn money. He gets happiness in money and money is every thing before his eyes. He does Banaj business to earn money. He certainly gets money, because Nature bows before the emotions of every person. But what is the result of this. Since the effort is with ignorance, therefore as he gets the money, his greed also increases in the same way and he becomes crazy of augmenting his wealth so that he is constrained to loose whatever little happiness he got while earning money. No body might have seen a greedy person happy.

Tamara seha harfiyat harfey tahi

Aamra niya suratma bahi

(Lalach (greed) has three Shabd. In the same way a greedy person will not have one condition.)

When money comes, he can not be its careless husband. He looses the happiness of money by mistake. Now he is worried that some body may snatch away his money. He has constructed a strong house, purchased an iron box and employed servants for the protection of the wealth. Flattering the ruler of the time all ways has become his duty. Alas

Do gun ranj va ajab ast janey Majnu ra

Balaye sobatey Laila oh puraktey Laila.

(Majnu has two miseries – having Laila near and away from Laila)

Where there is a curtain of ignorance, there is misunderstanding of happiness. World will not cooperate always, then why not the attention is towards the Reality. When all the things of happiness are not there, then is it not proper to get into the curtain of heart and think deeply for some time as to where is the real happiness. You are the real happiness. Entire world is getting reflected by your image. What ever miracle is seen out side, it is all of Atma. Atma alone created it. Atma only put on the robe of individuality to it. But you have forgotten. The thought of the reality of Atma was going away and Jeev trapped in the web of ignorance, is searching for light in the shadow of mistake, nectar of life in darkness and life in the death. There is no end to this ignorance.

Man has made himself dependent on inanimate nature which is lifeless and has no trace of happiness in it. Every person knows that the matter is with out motion and with out tongue, then where from life and happiness has come into it? We have given it life and happiness. Probably you might say that this is wrong. If there were to be happiness in us, why do we search for it in others? What a man can not do when he has enough ignorance.

Every human being passes through three conditions during the 24 hrs. They are waking, dreaming and deep sleep (Sushupti). When the eyes are open and worldly transactions are done, is called waking (jagrut). When the eyes are closed and person is sleeping and sees different kinds of dreams, is called dream (swapna) or sleeping state. When he is in deep sleep and do not see any dreams, is called Sushupti. On deep thinking it will be evident as to where and in which of these three conditions, which are common to every body, is the happiness. We experience happiness in waking state through the Indriyas. The flow of Atma moves the Indriyas and brings them into motion and they work on hearing its sound and its status will be similar to the relation between the work man and his instruments. The flow coming from some where keeps alive our nerves and veins. Because of that we work. If any body has no faith, he can see by tying a cotton thread around his hand or any part of the body. The part becomes numb where the flow is stopped and becomes powerless. For the same reason when we sit, power of Atman stops flowing into hands and legs so that our limbs go to sleep. This is the state of all the Indriyas. If we pull out the flow of Atman from them, then they do not have feeling and can not move and they become incapable of doing any work. The state of tongue, nose, ear etc. is same as they all depend on this flow. When a person goes to sleep, the flow of his Atman is pulled upwards and none of them works. If sweet is put into the mouth of a sleeping man, he can not experience sweetness because the flow which has got the capacity to experience sweetness is pulled inside. In the same way, during fainting or disease when the flow is pulled, the result will be same. When we deeply think, we can understand that the things which experience happiness in the human body are not Indriyas rather some other power which is in all of us and it is our Atma. We get this impressive lesson, during our waking state, on deep thinking. You can get a chance to be nearer to the Reality, if you ponder over the state of sleep. When you go to sleep the flow of Atman goes in side the body, on its own accord and the sensory Indriyas will have no work, neither hands and legs move nor the nose and eye perform their duty. The entire body lies idle and useless. But what happens inside the body? The affairs which are there in the external world are also present there. The conditions of dream state are subtler when compared to the conditions of waking state. Therefore there are subtle Indriyas in them. The connection/relation to heart improves and all kinds of things which give happiness, will be present there immediately, on mere thinking. When there is worry for an elephant for the transport, elephant will come immediately. When there is a desire to fly upwards to escape the enemy, we will be in the upper level of air. We get that kind of strength by which fishes will be swimming up and down on the layers of water. When there is thought of food, all the things will present, by themselves. Is it wrong? We understand that this condition will befall on every body and we find with difficulty a person who can not be convinced of the possibilities of dreams and do not accept the reality of dreams. From this it is given to understand that the things are produced by Atma itself.

Now lift the third curtain of the theater and see its spectacle. Third condition is Sushupti. We have given it the title of deep sleep. When ever we go into this special condition, the connection with the Indriyas is completely separated and there will be neither gross sensation nor subtle. Atma alone remains, because if any other thing is there, its knowledge will be there. It is said in the Bruhadaranyak Upanishad that “oh Maitreyi where there are two, one will hear the other, one will touch the other and one will hear the other”. Where there is only one layer, how can one hear the other etc. etc.

In Sushupti your Atma alone remains and It experiences happiness by Itself. Where is there an ignorant man who does not have the knowledge of Sushupti. Women, men, boys, children, treasure, dance, food and drink, every thing is present but the person says he has no interest. If you tell I will sleep for a while. Why is this? because this has relatively more happiness in it than others. If there were to be no happiness, there would not have been a desire for this condition, leaving every thing. What proof is required more than this, but the people may ask whether a sleeping person can give evidence himself about this happiness? We say that, “yes”. When a man getting up after sleep says that “Ah what a nice sleep I had.” This is a proof that he is fortunate to have happiness. But what is there to give him happiness, there was nothing there to give him pleasure and comfort. But happiness is proved. This proves that there was no other thing than himself, which gave him happiness. The nature of your Atma is happiness and every thing is in It and from It. If you understand against that you show the knowledge of any other thing with your existence, in Sushupti. Knowledge of which other as there is only one Atma there, Atma was and heart is certain of enjoyment by Atma.

These are the conditions of waking, dreaming and deep sleep and three results have been obtained from those three. 1. In the waking state Atma alone takes happiness and is separate from Indriyas. 2. It is a wonder that Atma alone creates things of happiness in dream state, merely by Its thought. 3. In deep sleep state Atma alone is the nature/form of happiness and is the happiness. The question was where is the happiness and the answer given was that the happiness is in yourself and in your Atma and you are your self the form of happiness.

The relation of human being in this body is by means of the flow of Atman in the waking state only. Because if any body is sorrowful due to disease, injury and worry; the state of worry vanishes, pain and sorrow will come to an end when he goes to sleep. When the sleep is broken the echoes of sorrow will be audible. One more result can be obtained from this that the place of Atma was some where else during the waking state and this is a very important and essential matter which has to be impressed on the minds of the followers of the method.

I have narrated only three conditions above. But Sant and Param Sant have narrated other conditions also and one of them is Turiya. It is called by Sufis as Alamey Lahoot. Atma becomes clean and devoid of Mal and Vikshep by going through these conditions. This is called Turiya and the fourth step of Gyani’s starts from this. If any person gets this condition during life time so that he can get inside the body in his spiritual condition any time by his will, the happiness he gets fortunately can not be compared with any worldly thing. Because the condition of Sushupti mentioned above is not a very pure condition of Atma. A human being works day and night for happiness. No body gets complete worldly happiness, because the layer where we are placed at present is not the layer of complete happiness.

The complete happiness is in Atma alone. The way in which the Atma gets an opportunity to return to its store house (Maqzan) in the same way It gets the pleasure and happiness by his will and which is durable. Who will ask you to sacrifice the world, unnecessarily? There is no need for you to wear a loin cloth and exert in a jungle with out any gain. This is a strong mistake and it is a training which leads astray. But along with it, is not a stupidity that you spend entire life in playing and jumping and you can not spare a little time for the search and enquiry of your reality. Where sixteen hours of the day are fixed for the worldly works, fix at least two hours for this work, so that you can live in this world like a lotus in the water but water can not wet its leaves. You can enjoy the world with this kind of life and along with it you will not be ignorant of the real happiness of Atma and when the time for departure comes, you leave this world as an ordinary thing.

A person who has spent all his life in worldly matters, could neither get worldly happiness nor fortunate to have the knowledge of self at the time of death. Another person who was engaged in worldly duties as an ordinary worldly man, but he was always keeping his Beloved in his heart and his hands at work, so that he was knowing the reality of the world and also having the knowledge of his self and desirous of reaching real Bhandar. Who is better between the two?

Man’s self, Rooh, Atma is the store house of all the powers. But by mistake nobody presents in this way. Life is wasted improperly in the enjoyment of sensory pleasures. It is a foolish act to experience freedom while being trapped in the layers of Prakriti. Freedom is not in prakriti, but is in Atma. Prakriti is strength and Atma is life. People run after the shadow leaving the light. Shadow kills them by becoming a devil. That is they weep and cry. But who will listen. What ever you do, it will appear before you. If you are searching for real happiness, try to go inside yourself. Search for happiness in your Atma. Learn the knowledge of the places of Atma. Become a Salik and you will become happy.

Now the source of happiness has been traced out. But we think it is essential to place before you the types of happiness according to the different layers of Nature. We divide the happiness into three ranks pertaining to: 1. body, 2. heart, 3. intellect. In the lower rank of Nature, where animals live will have the happiness in the body, which is the gross state of matter and Nature. Metals, vegetables/plants and animal feel happiness only in this. It is wrong to think that the metals are lifeless. Every particle of it has the individuality and every thing has knowledge. No body can acquire a special appearance and live with out that. It is said that world is formed by the union of Prakriti and Purusha. Can you separate Purusha from any particle, with out the union of Atma, there can not be any creation. Therefore it is an essential and authentic statement that Atma is present at every place. Metallic things are seen to expand and contract during summer and winter season respectively. Expansion and contraction are the proof of life. Other than that, engineers have tested several times that the parts of a machine get tired working continuously and they do not work in spite of their efforts. They will again work after a period of rest. I have tested several times with the nib of a pen.

The things of metal are made of particles(Paramanus) and the condition of love and hatred seen in them is due to Atma. This love and hatred is called the power of attraction. If there were to be no Atma in them, they could not have been united. This metallic things are depending upon Rasayan(alchemy/medicine/chemistry), just like human beings. Just as you get drowsiness by drinking intoxicants, they will have similar effect. It is to be understood that their condition will become similar to human beings when he eats sour things. The difference is only of the layers. A time will come and probably coming then people will understand that minerals and inorganic material are not with out Atma. The presence of love and hatred in them is an authentic proof of their having life and a desire for happiness. Vegetables are also called lifeless, only relatively, other wise they also have the desire for happiness. They have comparatively more power of feeling than the minerals. They have the discrimination according to their condition and layer. Lajvanti plant has hatred towards the Paramanus emanating from the body of a man. Lotus blossoms at the time of dawn and expresses happiness and when the sun sets, the condition of Lily is same with the moon.

Some trees are carnivorous. Birds fear very much with this trees. All the trees give flowers and fruits at the time of their excitement, the branches of some trees get united like male and female, during special seasons. Some trees express their resentment by making a rattling noise and movement, when any vehicle goes near them. Some trees are found to be happy or unhappy in special conditions. In most of them the principles of birth are similar to human beings. There is a tree in America which has a rope tied to its root naturally. Two small skein are at the ends of this rope. They are the canals for water. When the tree is hungry, the root produces a swishing sound. Ropes move and fill their branches by swinging in the water and continue till they get completely drenched. I have seen a tree, a part of which only shakes or different parts shake, during wind and storm. But all the branches and root shake when a man pulls a small branch.

Hindu women prohibit young children to touch leaves during evening and night since they are sleeping. There is truth in it, which has to be deeply thought. Animal have more power of expressing the condition of feeling and discrimination. They some times do all sorts of work, by which man is surprised. The above mentioned happiness is according to their type. Every body is desirous of physical and sensual happiness. If you observe carefully, you can see, how a dog feels happy while eating food. It is said that dog should not be beaten while it is eating as its entire emotions are on the food, so that it forgets even the master and runs after him to bite, inspite of being his good companion. The amount of pleasure a carnivorous animal gets in eating may not be possible for a human being.

Some animals are fond of sensual pleasure: for example, pigeon and cock. This state is found in human beings, with difficulty. In this way other animal are there who are slaves of their Indriyas. Black bee is the lover of sweet smell. Elephant is a slave of strength of touch. Fish is always worried about food. Deer is a lover of sound. Moth is fond of light and beauty. This is the exposition of bodily pleasures. After this come the states of the happiness of heart and intellect.

There is little difference between the layers of heart and intellect, but there is a definite difference. These layers are mostly about human beings, but this principle should not be forgotten that the minerals, vegetables and animals are devoid of them. Every body should be made to understand that the first principle in creation is intellect or Gyan. Therefore Buddhi is present in every particle and spreading every where and working in the plan and order of Nature. The only difference is that its expression in them is less and more in human beings. Body, heart and mind are the layers are the expressions of the light of Atma and as the purity increases in them, in the same way reflection/ glimpse of its rays are seen. Sant and param sant have described these layers of heart as low, average and high.

The lower state of heart is one which is in the inferior layer and it works with out the strength of discrimination. Its field (Rakva) of work is very vast. Animals work with its help. Sakt (making), Pradakt (arrangement) of the entire body, (digestion of food inside etc. and distribution of blood are related to this heart. We have the knowledge of eating while taking food. Then what happens to it when it goes down the throat is wholly not known. Even though the work is done by the heart, its report is not known. This is the inferior layer of heart. Probably, it is called by Sufis as Qalbey Madavvary, which works in Areyra (Chafe). It is subordinate to baser self.

The average state of heart is the one which knows, asks, thinks and understands. All the Sankalp and Vikalp are related to it. This is the last one to be born in human beings and is habituated to hesitation. People in whom Sankalp and Vikalp are more, are more miserable. But this is a progressive life. It is not possible to reach Satvik layer as long as one does not pass through the Rajasik layer. This is called Nafse Lavama(accusing self) and all types of desires, ambitions and aspirations are depending upon it. Sufis probably call it Qalbey Sanovary.

The higher state of heart is the one which takes a human being to the spiritual layer. A human being is fortunate to have all the matters of learning, rules of morality and knowledge of the world. Miracles and revelations are in it. This heart is fortunate to have Isthegarak (Dharana), Mahaveeyat (Dhyana) and Samadhi. This is called in Sufism as Qalbey Niloufary (blue lotus), which is subordinate to Nafse Mutmayeena (one’s satisfied self/soul).

This three layers of heart are so freely united together that it is very difficult for an ordinary human being to draw a line of discrimination between them. But there is definitely a difference. Sankhya Maharshi, Kapil Muni has established it in three forms; Manas, Ahankar and Budhi. These names are more in Vaaz and Muassar than previously. Some of the Shastrakars have also called them as Anthahkararana Chatushtah and they have added Chit to them. The real meaning is the same.

If all the stages in the life of a man are examined from beginning to the end of his life, all the emotions related to the heart of minerals, vegetables and animals, are seen in them. They are established in the form of minerals in the mother’s womb and after coming out they move and swing like vegetables and they change into the form of animals. The opinion of Western Ulma (philosophers) is that they take rest in the mother’s womb in the form of an insect. We have no objection for that. We look into the earlier stage and give it the stage of minerals.

When a child is born, he moves the limbs like a vegetable. Then he crawls like an insect and then walk like a quadruped and becomes a man. In fact man is an inverted tree, which has its roots upwards. A tree has its roots downwards. The difference between him and vegetables/plants is known from this.

Man has happiness in his body in the beginning. A child puts in the mouth what ever he gets. Then he develops animal emotions. Desires increase slowly and emotions of heart come, then intellectual powers become strong in them and produce greed for name and fame. This greed increases in elderly people. In the end, experience makes them realize that, this is only a greed and a thing of misery and repents and ashamed in the last leg of his life. Bodily happiness is different from the happiness of heart, more over intellectual happiness is also different from it. The happiness of engagement in study of books, inventions, mania of hair splitting are the emotions of intellectual happiness and difference in them is according to the layers. Just as one child has the greed for story, in the same way an intellectual person forgets himself, in intellectual business. When there is a concentration of heart in them; a tormenter, painter, writer, Mudavvar (intellectual adviser), all man kind in some capacity or other concentrate in the heart. But this concentration is not the real concentration, rather a delusion. This has no relation with the concentration of yoga or spiritual concentration. Yes it is certain that it is better as it is higher than the layer of a common man. But even then it is far off from peace. It should not be considered that they could control their Chitta Vritties, even by mistake. They have not come in the line of Atma. Their beloved is merely the happiness of heart or intellect. They have no concern with the spiritual happiness. Most of the people who call themselves as Brahma Gnanies are also not the spiritual people. They may tell thousands of tales, may split the hair, call them selves as Brahma, but all these people only belong to the intellectual layer. Sant people understand them as Vachak Gnani and it is clear by their external conditions that they are entirely innocent of the destination of the Atma.

The happiness of these three layers is transient. There is no peace in them and there is no stroll in them. The relations of heart, intellect and body are a continuous chain which come before the legs (in the way), go on increasing and there will never be intervening space in them. It is neither self authoritative nor pertaining to right. A person coming into this layer will be always falling.

The persons reaching the left side/contrary side are intensely distressed by the jerks of miseries, inspite of being usually Nastik and Daharya (irrational, stupid) and die in a bad manner. If you can think more, consider their condition, especially when they are engaged in some trouble or disease which arises in the line of happiness. Their condition will be known at that time. Therefore in these circumstances, we should search for happiness, which should be the self authoritative and pertaining to the right side.

External happiness also will have the reflection of Atma. The flow of Atma is towards the place of your Indriyas on one side and the other side is towards the external objects. Then only happiness is felt. If a person is given sweet and he is told that it contains Bhang, he feels drowsy, even if there is no Bhang in it. If a sweet thing is eaten with the suspicion that it is bitter, it tastes bitter. In short, your Atma is real happiness. If in any manner the practice is done so that the Ulvi (higher) mind reaches the layers of Atma, he can see a store house of happiness in himself. With in few days of practice, he can enjoy happiness on authority when ever he wishes and he will reach his store house, which is the Origin and native place and Murjja of all, after the death.