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The first type of Devotion is “Listening,” or Shravana. Devotion (Bhakti) is the mother of Knowledge (Jnana). Without Devotion, there is no Knowledge. Devotion is the highest path. If you cannot do it in actions, then do it mentally. Listen to how to do worship. Listen to all of the paths explained by the Guru; the “Path of Knowledge” (Jnana), the “Path of Desirelessness” (Vairagya), the “Path of Spiritual Practice” (Sadhana), and the “Path of Final Truth” (Siddhanta). Find out the essence of them all.

The second type of Devotion is “Singing God’s Praises,” or “Kirtan Bhakti” (Kirtana Bhajana). Kirtan is singing in praise of the God who is embodied. Do the kirtan that you have learned by heart, recognize the many important references, and understand the meaning of them all. The story of God, Lord Hari should be told in kirtan not for any other purpose other than because you feel happy to do so. The entire world is your field for propagating the greatness of the Self, (Atman; God). The “Kirtan Devotion” purifies all.

The third type of Devotion is “Remembrance of God.” Remember the Sadguru. This should be done all of the time, morning, noon, and evening. Remember, “I am Brahman,” “I am Shiva,” “I am He.” The remembering should be as constant as the clock that ticks. The heart in which Devotion to God is constant, is the moving, living temple. All can become liberated by the name of Rama. Lord Mahadev (Shiva) himself escaped from the sense objects, through repetition of the sacred name of Rama.

The fourth type of Devotion is “Service to the Guru.” The Guru’s feet should be worshiped. Serve the Guru in order to be released from birth and death. It is the Sadguru who shows the Reality. That which is not seen by the eyes, and which is not apparent, is achieved because of the blessing of the Guru. Such states of consciousness as non-attachment, surrender, being beyond the body, being beyond the mind, and being in a natural state of complete indifference, are all attained only by the blessing of the Guru. The names are different, but the state is One. If one of these states is attained, all are attained. Non- attachment is to give up the sense of “mine,” as well as name and form. There is nobody else capable of forgiving such as the Guru, who is motherly. If you totally depend on the Guru, you will attain God. The devotee should serve at the feet of the Guru. Verification of what we learn should be threefold, the confirmation through the teaching of the Guru, confirmation through the teaching of the scriptures, and verification through one’s own experience. The attainment of the “Knowledge of Brahman” is dependent upon oneself, but without the Sadguru, you will not get real contentment. By study only, you will not get that which is learned through the words of the Guru. That which is unattainable becomes possible to attain, only by the “Grace of the Guru.” The attainment of the Absolute Reality, Parabrahman, is not possible without the company of Saints. This is the sign of the fourth type of Devotion.

The fifth type of Devotion is “Worship” (Archan). The various Gods are really Gurus who have existed in the past. All of the temples are of these Gods. How can we build a temple to Him who is greater than the world? The “Man of Knowledge” (Jnani), the wise man, is God. The body of the wise man, the form that he bears as his body, is itself an image of Knowledge, an idol of wisdom. He is divine wisdom incarnate. That is the “Knowledge” possessed by the Sadguru, yet the Sadguru is different from these. So long as you have not met the Sadguru, you can only worship the past Gurus, the ancient men of wisdom. However, when one does meet Him, “Devotion to the Sadguru” should be done with one’s physical body, speech, and mind. Devotion to the Sadguru is the highest action we can do unto our Self. This is the best action that we can do for our own welfare, the action that makes all achievement and contentment possible. All other actions only become useless, and perish.

The sixth type of Devotion is “To Bow Down” (Vandanam). One should bow down to God, and to the Sadguru. By bowing down, blemishes in our character go away, blessings are given, and the Guru is pleased. By bowing, you gain humility and happiness, and by this happiness, you achieve a state where there is no animosity, only Bliss.

The seventh type of Devotion is “The Path of Service” (Dasyam). One should always be available at the door of God or the Guru. One should rebuild dilapidated temples, reconstruct water tanks and temples, and always increase the glory of God,. The meaning of being always at the door of the Guru or God is to be always concentrating on the Self (Atman) within, the awareness that “I Am.” The attention to the “I Am,” the sense of our existence, is the door of the Guru, the door of God. The inner side is the place of the Guru, the place of God. Our awareness, our attention, is the path of entering into the temple of that God. We have to enter the inner recesses by this door. By constant Self-awareness, you can go to the state where the Guru exists. We should rebuild old dilapidated temples. This means the bodies of all people. We have to try by various means to make healthy and strong the bodies of devotees that are harassed and troubled by various calamities and difficulties, for which we should give verbal advice, or actually help them. We should reconstruct water tanks. The water tanks of mind are broken by adverse happenings and repeated shocks, as there is a lot of dirt accumulated in them because of wrong thinking, as well as a lot of weeds and moss in these tanks. We should remove all of this dirt, and clean the tank water. The walls around this mind tank should be strong and built to last, and we should so arrange it that the water of this tank will be always useful to others. We should like what the Sadguru likes. The Sadguru likes that we should keep away from sense objects, that we should be content without enjoyment through the sense organs, and that we should remain constantly in the immortal and blissful state of the Self. We should give up anxiety about family life, and recite stories about the greatness of God, as well as sing his praises in kirtan. We should not have any dislike for lesser, more menial types of work. We should even be content to work as a slave for Him. We should do little jobs with enjoyment and enthusiasm so that we lose the pride of our body. We should perform service with pleasure. If we cannot physically do these things, we should mentally think along these lines.

The eighth type of Devotion is “Friendship with God” (Sakhyam). We should be friendly with God. The Self (Atman) is the Sadguru. We should bind ourselves to the Sadguru by our deep love. As there is service in this worldly life, so in spiritual life there is the Ninefold Devotion. We should try to do new things all the time. While offering devotion we should do some novel things using our imagination. This gives our mind happiness and new energy, and joy. We should act in such a way that the Sadguru will be happy. We should behave in that fashion which is loved by God. Only then is there friendship and affection. As soon as things happen according to our liking, there is spontaneous friendliness. We should like what the Sadguru likes. We should praise the Sadguru. We may even have to be aloof from all, in order to be friendly with God. One who acts with such a feeling that God is his “Real Life-Force” is capable to become his “True Devotee.” The Sadguru is the Life-Force. He is the Supreme Self. This is called the “Devotion of Friendship.” In Hindu mythology, there was a house built out of lacquer and other flammable things, called Lakshagriha. The meaning of Laksha is spiritually somewhat different. God in the form of Lord Krishna could bring out the Pandava family from the Lakshagriha through a tunnel. Lakshagriha can be said to be our attention to objects. We are tied to objects and we will free ourselves only by focusing our attention on, and remembering the Lord. (Lakshya – object of attention; remembering that “I” am “I”.) Remembering that “we are” is called Lakshya. We start from the state of not knowing anything, and by listening and paying attention to our mother and father, and also listening to many things which are told by many other people, we are filled up with ideas that we have heard and our attention is conditioned by that listening. Kauravas means individuals, the Jivas, who have turned their back on the Self, the Atman. By their conceptual imagination, the object of attention is jailed in the house of their attention. Desires are going to burn these individuals by kindling the fuel of objects. By putting our whole attention to remembering the Sadguru, and by remembering the name of God, we free ourselves from this flammable house of objects which brings only the flames of sorrow. Those who free themselves of this enjoy total happiness. Others, by failing to choose the right thing, remain in the same flammable house and suffer from burns again and again. This is the opportunity for you to free yourselves. If you worry about yourself, what necessity has the Guru to worry about you? Give up your worry and take care of your Guru. Then the Sadguru will surely take care of you. The Sadguru is the Supreme Self, Paramatman. He is without any form or blemish. Our faith is so often lost as soon as something happens which is not desirable to us, but we should never worry. Let God do what he likes. You say that you are not superior to God, but your mind does not feel like that. You should behave in accordance with His will, and never be sorry. If a man puts his trust in the Sadguru, it is the Sadguru whose heart suffers even if the man is but slightly hurt, or if but even a hair on his head is touched. The Sadguru is always taking the side of the destitute. He will never rest before giving you the highest place, which is not fallible. Those whom you think to be yours, will accompany you up to the cemetery. They will lament loudly upon your death, but God will never let down those who have surrendered themselves to Him. Therefore, you should have friendship with God.

The ninth type of Devotion is “Self-Surrender”. If you feel that All is Brahman, then you must have the conviction that you are also Brahman. The state of non-duality comes naturally. When you get the mantra from the Guru, you are a Royal King. Out of five, only one succeeds. Goddess Laxmi came to put a mark (Tilak) on the forehead of five men, but four of them said that they have not washed their faces. They then rushed off to wash their faces. The fifth man however, stood where he was. Laxmi put the mark on his forehead and he became rich. The very inaction of the faithful devotee became the act of Brahman. This is what is called the “State of Purity.” Spiritual practice should be intense. This means that we should leave off all wrong thinking and our Devotion should be all consuming. To hold dear to our heart the image of our Sadguru at all times is the practice and that is this State of Purity. “That” which is always clean, always sacred, and always pure, is the most powerful, indestructible, and deathless True Nature (Swaroopa) of the Sadguru. Not to forget this, is itself spiritual practice.

Evening, 20-9-1935

Shri Sadguru Siddharameshwar Maharaj
Master of Self-Realization – An Ultimate Understanding

Part III
CULTIVATION OF VIRTUES

24.- Discrimination (Viveka)

Discrimination is the only supreme weapon to fight the vices. Nothing should be done without discrimination. One should become vigilant by seeing others stumble and fall. One should act with foresight in doing everything and should vanquish all enemies (vices) with the help of contentment and meditation on the SELF(Atman).

25.- Prudence

Our Buddhi (Reason) may save or kill us. Right reason saves us and the wrong one kills. It is the rightly directed reason which leads to ceaseless meditation on the SELF (Atman). It is otherwise if it makes on turn away from the Self and leads one to worry about one’s affairs. Possession of wealth etc. will be of no avail when crisis comes, but it is the rightly-directed reason which would save us. Therefore, one should constantly pray to GOD (Atman) to five rightly directed Buddhi(Reason).

26.- Restraint of Senses

There are ten senses, five sensory or cognitive and five motor or active. One should exercise strict control over one’s senses, should not yield to their demands, but successfully resist and subjugate them. They would come fully under our control only when they are all wholly employed in the service of the Self (Atman).

It is only he who has thus conquered and sublimated the senses that is a real hero, a real saint and a God Realiser. He has achieved fulfilment of the mission of human life. The only purpose of human life is to achieve this supreme fulfilment.

27.- Destroy Desires First

Man is swayed by six innate passions (Vikaras), Desirer, Anger, Arrogance, Jealousy, Hypocrisy and Pride. These are responsible for the ceaselessly recurring cycle of Births and Death.

They should not be permitted to run a riot. Hence, Desire itself should be eliminated first. One should always supress desire by advising one’s mind:“Why should I want anything? I do not want anything”. There would be thus no scope for anger to rise. Desire when frustrated, leads to anger. In the absence ofdesire, the very foundation of anger would be absent. Where there is neither desire, no anger, the rest, having no foothold, do not arise at all.

Even if desire springs up in the mind, the body ought to be restrained, and should not be allowed to follow the dictates of the mind. [Marathi symbols] “Though the mind goes astray, let not the body follow”, Says a Hindi saint.

The mind has got to be regulated and controlled by constant meditation (Sadhana). If it refuses to give up passions it should be advised by Reason; and with the help of regular meditation, constant watch should be kept on the passions (Vikaras). The best man should be without any (Vikaras) passions because any desire at the moment of death would entail another Birth.

28.- Do not be a Burden

One should not be burdensome to anyone. Any burden so imposed on others, would undoubtedly recoil in the same way e.g. if for maintenance, maintenance would be burdensome to oneself, if for bodily services, one’s body itself would become unbearable.

29.- Do not hold down your hand (like a beggar)

One should never lower one’s hand for one’s needs. If one takes thus from others, one’s wants would ever remain unsatisfied. The begging hand would be cursed and polluted. Therefore, one should always have one’s hand raised up (for giving).

Priests and Jangams get their hands cursed by their greed for other’s property and by lowering their hands for that purpose. They will therefore never succeed in their undertakings; their poverty will not cease and their wants would remain unsatisfied. Therefore, one should not accept from others anything gratis or in charity. One should be giving to others within one’s means.

30.- Tolerance

One’s action should always be above reproach from any one. If one is unjustly reproached or even beaten, one should not retaliate and one’s love for them should not be diminished. Those who do wrong, verily consume poison. They will suffer and die of the poison. Since they have acted wrongly, God will surely punish them in some way.

One should bear rebukes from superiors or those in authority and should quietly tolerate rebuke-unjustified-even from inferiors. Generally, others will rebuke if one commits mistakes and one should feel that rebuke is for his good and should be grateful to them. Those, who sincerely advise with rebuke, are his benefactors: those who advise with an apparent smile are his ill-wishers. “The more the tolerance, the greater the success in life [Symbols]. This is so, because tolerance gives immediate results, viz. peace and happiness. One cannot be happy without inner peace. One endowed with tolerance will prosper in life. Penance is the art of facing the buffets of life with due tolerance. One must quietly bear all suffering. Inner contentment should never be allowed to be ruffled. One should be a veritable ocean of contentment. A real Saint is he who is ever contented. A real Saint is he who is ever contented. It is beneficial to oneself to bear with patience the burdens of another. A little tolerance would avert many impending disasters. Hence, it is better to do such a profitable business. Making a little sacrifice in price, one obtains infinitely more in spiritual measurer from Atman. Tolerance is the price and what is bought is the bliss of the Atman.

31.- Do not give offence

No offence should be given to another in any way, nor should anybody be annoyed, nor displeased, nor harassed, nor should be made to feel humiliated. The expectations (hopes) of others should not be frustrated.

One should not cause distress to any one in any way. One should not therefore persist in a bargain and seek to enforce it, if it causes loss to another.It should be abandoned with a view to render him happy. If one engages coolies for work they should not be deceived by short payment. If one wants to build a house, no wrong should be done to anyone. There should be no encroachment nor unlawful grabbing of timber etc. All things should be willingly bought. If injury and loss are caused to others in its construction, one would suffer the same fate so long as he resides in it. If others are made happy, one would have happiness in return.

32.- Truth-un-truth

One should always speak the truth and should never utter a falsehood, so that one’s speech would never be futile. If one goes on speaking the truth, whatever he utters would prove true. If one speaks untruth whatever one utters would probe false.

One should never stoop to falsehood, even if being truthful would lead to trouble. It is self-deception to think that by falsehood one could escape trouble. On the other hand, one would have to face greater trouble thereby. Risk or no risk to oneself, one should never utter falsehood.
Even if adherence to truth were to result in loss of money and property etc., let them go. Our Gracious God is omnipotent and not a pauper. Only what he gives would satisfy and endure. How much could man give? One’s motto should be “death is far better than untruth”. One’s creed ought to be ‘no falsehood even at the cost of one’s own life’. God will, indeed, help such a man in his work.

This inexorable rule is subject to only one exception, viz one may utter a falsehood even at one’s own risk, for securing benefit to others e.g. to save some one’s life.

There is an old story in this connection.

Kabir Maharaj had seen a Brahmin beating his wife to death. Therefore, he was called as a witness to prove the beating. Kabir Maharaj realised that the Brahmin would lose his life if he spoke the truth, and if he did not, it would cast a blot on his character as a saint. He went to court meditating on the SELF (Atman) and began to turn his face wherever he saw the Self (Atman). He was

asked to stand properly and to depose to what he saw. Kabir Maharaj said: “The seer (eye) cannot speak and the speaker (tongue) cannot see [Marathi symbols]. The Judge thought that Kabir Maharaj was an insane man and for want of evidence, let off the Brahmin. In this manner the life of the Brahmin was saved. Hence it is permissible, if one, with judicious discrimination, were to utter a falsehood for the good of another. But for one’s own selfish ends, one should never utter falsehood.

33.- Service of Elders

Parents nurse and bring up their children, naturally expecting that they would look after them in their old age. They rear them unmindful of any sacrifice, by themselves even foregoing their own morsel of food. It therefore behoves the children to serve them devotedly, to respect their wishes, not to wound their feelings and thus to keep them pleased.

The affection and blessings of parents, when they are well pleases, would bring happiness to the children. The children who are obedient and render personal service to them will surely obtain progeny and wealth, fame, power and longevity, etc.

Those who desire that others should behave affectionately towards them ought to do some service for them. “No affection without service”. [Symbols]. They should diligently do their bidding. They should eve finish the work, in anticipation, even without being asked. They should volunteer and offer to work for them and wherever possible, should do their work without being called upon to do it most efficiently, sincerely, in the best manner possible, even better than the (parent’s) could have done, and as if it is verily their own job. Doing of menial and so-called mean and trivial service which others may not condescend to do begets affection very speedily e.g. drawing of water, washing of clothes, etc. Such services are essential for begetting love and affection. Such services should be rendered, to the best of one’s ability, with one’s heart and mind, by manual labour, or by giving momentary help. Thus, undoubtedly, the parent’s affection will grow and it shall sprout where it did not exist before.

34.- Treat Others as Yourself

One should treat others as oneself and should feel that the sorrows of others are one’s own. One should realise that others would feel the same agony and sorrow if their crops are ruined as he himself would feel if his own crops were to be ruined.

Other’s children should be treated as if they are one’s own children. There is no harm if they are treated better. Then God would shower his love and affection on one’s own children. Human affection even at its highest, is but petty and powerless, as compared to God’s love, which is more potent and real.

One should never be artful or artificial in anything. An artful man would ultimately lose in the matter in which he resorts to artificiality. Hence, no distinction should be made between one’s own kith and kin and others. All should be treated equally.

35.- Benevolence

One should do good to others within one’s means. One should give, for religion and charity, out of what God has given him. If a guest come at the time of your dinner he should be respected by giving him half of what is available. But none should incur debts or defraud others for doing charity out of a false sense of prestige or generosity. One should not court disaster for doing good to others; but one should, without fail, give what one can without any loss to oneself. Having done so none should be told about it. Thus one should always strive to do good to others, by honest labour, so that one’s name might survive him.

36.- The Nature of Compassion

One should be compassionate towards all creatures and should be never callous and unkind to anyone. The same Atman resides in all bodies. The Atman that resides in one, resides in all. Therefore, callous and unkind treatment to anyone would mean such treatment to the Atman. In that event the Atman will be unkind and harsh to oneself.

All are kind hearted towards themselves and to their own, but unkind to others. Being kind to their own cattle they graze them in others’ lands but cause

loss to others, being unkind to the others’ lands. They kill birds and offer them as food to their pet dogs, and thus become kind to their own dogs but cruel to the birds. At a common meal, they serve more to their own people, being kind and partial to them; but serve less to others, being unkind to them. Such conduct would not leave them and their people unpunished.

On account of famine, at present, many people are starving to death for want of food. But there is no doubt that such a calamity is the result of people having become unkind.

37.- Contentment in what God has given

God has given us belly and God will somehow give us enough bread for our belly without fail. However, one should live happily with what God has given and should not covet and cast greedy eyes on what belongs to others. If one covets what is not his, and neglects what belongs to him, he would lose both, as the proverb says [Symbols] “neither Oil nor Ghee” (illustrating the case of a man, losing both oil and ghee in an effort to get them both in one and the same pot).

38.- God-Given Vocation

The vocation that God has given to everyone should be efficiently pursued. The best is agriculture, the next is trade and last comes service. God may give us anyone one of these three.

If one covets another’s vocation, and scornfully repudiates his own, and is negligent in his work, the Atman within would be displeased and would mollify his pride. Therefore, the vocation that God has given ought to be pursued sincerely by everyone, so that the Atman would be pleases and propitiated.

39.- The method of work

All should work very hard with their hands and then take their meals. One should not eat like an idler, only by incurring debts. One must eat with self- respect and not shamelessly.

One must like doing service as if it is one’s own personal work, single mindedly, and without deceit and laziness. If the employer who pays, is pleased by that labour, the work will be successful and profit will come increasingly.

There will be greater joy in doing lowly work than in doing dignified labour. Every work should be done in the allotted time, so that there would be no reproach from anyone.

The body must be used to constant work and it must become habituated also to hard work. No indulgence should be given to the body [Symbols] “work hard like a servant and eat like a king”, and thus even though the body may get worn out still one must go on doing all the duties punctually without wasting any time. Thus one must be free from any kind of dependence and obligation and live without worrying as to how one could manage within one’s means.

The hand that accepts pay without honest and faithful work gets accursed. The highest of all honest and faithful works is to regulate one’s life according to the commands of the Sadguru, and employ all the senses and the mind in the service of the Adman.

40.- Balance in life (Sense of Proportion)

In life, one must be ever vigilant. Thus one ought to constantly check-up what one daily earns and spends, the credit and debit items. One must take each step after due deliberation. Alms and charity should be given with due discrimination. One should not be too miserly. All things should be done with a due sense of balance and proportion.

41.- Spirituality in the midst of worldly life

One must carry on his worldly life and also cultivate spirituality. One should not confine oneself to the mundane affairs alone. One ought to try and develop spirituality day and night by adhering to Sattwa Guna. While leading a worldly life, one should manage to get through un-tarnished by its contamination. Indeed, our only mission is to achieve Paramartha. We must regulate and carry out our activities so as to foster Paramartha and only to the extent to which they might be conducive to Paramartha. We should not however worry about anything in the firm conviction that everything will turn out according to the WILL of the Atman. We should therefore dedicate ourselves to constant and ceaseless meditation on the Atman.

42.- Be Steeped in Paramartha (Spirituality)

Having lived a worldly life quite diligently in all respects one should pass on the responsibility to one’s children on their becoming fit to shoulder the same. Thereafter one should be completely absorbed in Paramartha. One should never look to worldly affairs again, but should carry on meditation on the Atman till the end, and achieve unison with HIM.

43.- Misery the result of external battle

Those who win in the war against a king will rule for a time but will experience happiness and sorrow in equal measure. One can never have only happiness without sorrow. They may have wealth but no issue, or issue but no wealth, either of them without the other. Thus happiness and sorrow being in equal measure those who meet death on the battlefield would go to perdition and those who win, may rule for a time and then go to the perdition. In either case, perdition will be their lot.

44.- Bliss the Result of Internal battle

Therefore, such external battle should be avoided and a better and different variety of battle should be fought out. The three Gunas, the six Vikaras and the ten senses are impediments in the way of realisation of the Atman. Hence, battle should be waged against them day and night, and one after the other, all these enemies should be destroyed.

Thus, vices should be fought out, virtues should be cultivated, and The Atman should be propitiated. One should thus live happily and attain salvation. In external battle perdition is the result in either case. In this internal fight, there is salvation both ways.

While one progresses victoriously in the internal battle all happiness would be his and there will be no limit to his bliss. In this battle, worldly happiness is guaranteed in the event of victory and bliss of salvation in case of death. When it is said that “one dying in battle attains salvation”, the internal battle is the battle referred to. If one is victorious he would achieve Swarjya i.e. the perennial Bliss in the Atman. While ruling over this kingdom, there is nothing like want, and there will be ever-increasing bliss, without any tinge of sorrow. Therefore it behoves all of us to achieve this Swarajya and attain Salvation.

NAMA – YOGA
(Yoga of Divine Name)

Shri Bhausaheb Maharaj
1843-1914

(42) Body-consciousness should be Transformed into God-consciousness

Every Jiva (soul) comes from Siva (God) and returns to God. But during its sojourn on earth, under the spell of sense-objects it forgets its Divine Source, considers itself as Jiva and begins to lead its worldly life. Its delusion does not allow it to identify either with worldly or with spiritual life. Its enhanced ego makes him one-sided and deprives him of the enjoyment of any kind of happiness. Really the soul has no life. God alone exists in the real sense of the term. Both the ways of life belong to Him. Hence mere remembrance of God is the only duty of the soul. If this conviction is firmly rooted in it, the soul would be able to enjoy happiness and satisfaction. Therefore, one should practise meditation with firm faith and regularity, until the conviction of its identity with God strikes root in the soul. He would then realise his oneness with God and enjoy all-round happiness and bliss in both worldly and spiritual life.

(43) Identification of Jiva and Siva is the End of Human Life

The merit attained by the practice of penance in former life enables a person to get human life in which in which he becomes worthy to pursue spiritual life. Now if he leads his worldly and spiritual life by retaining the consciousness of his past meditation, he would develop an attitude of an unattached witness and non-doer. He would also attain Godhead. His former merit granted him human body. And as he carries on the same meditation he attains Godhead itself. As the Kadnnada adage goes: “Astakke istu istakke estu?” –“If that (merit) has granted this happiness, how much more bliss would this superior merit grant?” (PP.59-60)

If a person realises that God is impersonal, he will be completely free from Soul-consciousness-free from the consciousness that he is a devotee. He becomes Impersonal and Formless. He is ever immersed in God-consciousness. Hence he becomes a non-doer in both spheres of life. He is a real devotee who experiences such a transformation. He is a real Liberated Soul. This is the final Liberation through Oneness. And this is the supreme End of Life.