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MURAD AND MALAMITA
Sri. K.C.Srihari
Dear Brothers and Sisters
The topic of seminar ‘MURAD AND MALAMITA’ is
about the types of disciples and the types of
devotees as given by our Masters. I share a few
thoughts regarding the topic on this auspicious
occasion.
Master in the book ‘Silence Speaks’ categorizes
the types of disciples as
“(a) Selfish;
Selfish disciples are those who want to gain their
own ends. Suppose a person comes to know that Shri X
is a Mahatma and a devotee of God, he will
immediately rush to him with the idea that he would
get material benefit by that contact. Such persons
who are concerned with worldly matters do not do any
work. They join the Satsangh to achieve their
selfish ends. They get things done by means of
flattery. After that they will creep away. If their
work is not done, then also they turn their back.
They have nothing to do with love and attachment.
(b) Fazli;
Fazli type are those who sit for meditation
occasionally, if they are in a cheerful mood due to
the pleasant atmosphere. They have no attachment of
heart whatsoever.
(c) Ahli;
Ahli are those in whom there are Sanskaras of higher
type of worship, and who want to worship and want to
continue it. Some among them may progress and reach
the position of the devotee.
(d) Devotee;
Some, however, are such that they start from the
very beginning with the condition of devotee, and a
devotee is one who loves his Guru intensely. He
always keeps himself internally connected with his
Guru. Men of this type possess all those qualities
that should be present in a disciple. From among
these devotees, rarely one or two acquire the
condition of a Murad.
(e) Murad.
A ‘Murad' is one who has become the object of love
of his Guru. In other words, the Guru's attention is
always centered on him. He can also be called a
beloved person and such people are rarely found. In
these days ‘Murads' are seldom found and likewise
Gurus also are rare. Revered Lalaji had written to
me in one of his letters that in these days as many
‘Murids' are seen as the pores of the body, but
‘Murads' are very rare.”1
So it is our duty to develop this internal
connection said above with our Master so that we can
rise up to the expectations of the Divine. This
internal connection is what I understand by the word
‘Dayami Tavajja’ which means ‘Remembering Him again
and again and having intimacy with Him’.
In the chapter/article remembrance Master gives
the way to develop this by saying “I have stated
elsewhere that Realisation is very easy if one only
diverts one's attention towards it. That means that
he must have a deep impression of it upon his heart.
The deeper the impression, the quicker and easier
shall be the success. Not much remains to be done
when one has done so much. Taking in of this
impression means imbibing of the very thing that one
aspires for. In that case the Divine thought will
continuously remain alive in his heart, and his
attention will remain drawn towards it all the
while. This is what constant remembrance exactly
means. Now if this thought is associated with the
idea of fellow being, who is merged in the Absolute,
judge for yourself whether or nor it shall
indirectly be related with the Absolute. As a matter
of fact the idea of the personality in such cases is
but nominal. The more you go deep into this thought,
the more of the Coverings (of subtler nature) shall
be torn off one by one, till finally the one - the
original - alone remains to view. Now since the
origin is in his view he shall be blessed with the
direct Divine Grace.
Now, when that ultimate state of being is in
view, it is but natural that by constantly looking
at it one may finally close the vision altogether by
the effect of the magnetic force radiating from it,
and statelessness, the basic property of the Real,
may begin to settle down. Mutual love between the
two can exist only when the differentiation for this
reason begins to give way, and a feeling of sameness
begins to develop in its place. But you go on still
and the sameness continues to develop. You get
charged with the effect. The idea of His greatness
is there in the background and nothing but
remembrance alone remains now. A sense of sameness
having been developed by the effect of remembrance,
it begins to appear that He Himself is absorbed in
our remembrance. This feeling having become
permanent introduces the condition which Kabirdas
has described as "Mera Ram Mujhe Bhaje, Tab payun
bisram."
"My mind can be at rest only when the Lord gets
busy with the remembrance of me."
“This is a transcendent state of devotion. At this
stage the lover himself becomes the beloved and this
must necessarily be when the guru and the disciple
are correlated in the real sense. As a matter of
fact remembrance is almost akin to the vibration
which had developed at the time of creation for the
purpose of bringing existence into being. To get
oneself merged in that primordial state of
remembrance (the vibration) is not everybody's job.
Only a rare personality may be capable of this. But
that does not mean that others should not try for
it.”2
So it becomes our duty to develop this quality
that is said above. The Master exhorts all of us to
develop the qualities of a devotee so that we become
deserving of His grace to become a Murad.
The Grand Master Pujya SriRamchandraji of
Fatehgarh, U.P., India has said that “Devotees of
God, Sant, and Sadhu etc have three stages:
i. Ayad or Abid
ii. Sufia
iii. Malamita.
Ayad (i.e. Abid): People of this stage perform
external prayers for example Fasting, Namaaz,
Sandhya, Pooja etc and are busy doing good things
like yajna, vratas, daan, pilgrimage etc. They do
not have the happiness and bliss like Sufis. If
anybody from Abid category experiences happiness and
bliss, he moves into the group of Sufis. People who
do not practice the steps of Dharma, Dhyana, Samadhi
and practice Japa, Pooja, Yajna, Havan etc and make
others to perform them are called Poojari or Abid.
They are not interested in Meditation and internal
practices like Sufi and Sadhu and they have no
experience of happiness like Sufis.
Sufia: They are blessed with total and higher
state (Ucchatha). They do not hide their miracles
from the entire creation. Their attention is always
on God and they accept the creation as the
expression of God. In this group there is some
Ahankar and artificiality. These people practice
Dharma, Dhyana and Samadhi etc. They get special
kind of happiness by doing internal sadhana and they
experience states and conditions. They are also
called Siddha, Sadhaka, Sant, Vali, Hans,
Paramahamsa and Avadhoot. Some of them are imposters
also. They exhibit their experiences and miracles.
They do not hide themselves from the worldly people
but they have a kind of attraction towards worldly
people and they live separately. They think of
themselves as having different individuality from
the rest of the people and it is of a high order.
That is why they have light and unknown ahankar in
their temperament.
Malamita: These persons dress like common people
and there is no difference between common people and
them. They perform the duties of Sandhya, puja etc
like other people but they do not exhibit any
miracles and supernatural things and they do not
pose themselves as famous people. They may try their
best not to reveal themselves in social gatherings
and among friends. This third type of people is
called Sufi, Sant, Vali, Siddha and Sadhaka. They
always do traditional pooja like common people but
they always do the internal sadhana also. They
progress all the stages of dharma, dhyan, Samadhi
etc step by step. They do not reveal the miracles.
All their dealings will be like simple grhasta
people but they try to maintain friendship and
socialization to the extent possible.
Here Ikhlas means inner and outer is the same
without any duplicity. They do what they talk and
they talk what they do. This type of Sufis is called
Malamita. These people have hidden their identity
from common people. For their interest, they copy
God in this respect because they know that this
world is not the place to be revealed. It means that
Atma cannot be clearly shown in this world and
nothing can be known by these eyes. God has also
hidden himself from the eyes of everybody in spite
of his presence everywhere. For the same reason,
often, generally people think other people in the
world to be similar to them and know them as such.
There is neither ahankar in them nor any desire or
pomp. These have attained the state of Abhudiyat.
There are some saints (Fakir) who say ‘whom
should they pray and who is there except them’ and
add that everybody should worship them. But Sufis of
Malamita category inspite of being complete Jnani,
do not think or act against Nature. They always have
the disposition of a devotee and serf. A few of the
Malamita category are considered as “thucch” as they
like to exhibit themselves in such a way, which is
normally objectionable to the common people but
infact that may not be against the law of dharma
internally and people may not be able to understand
its subtlety. For example talking incoherently,
shouting like a mad man and doing several things
which make people think that they are “thuchch”.
Such people are much lower in the rank of Sufis but
these people hold the entire creation in high
esteem. Whatever they exhibit is all artificial.
Malamita category is much better because common
people consider them to be similar to them so that
they can be free from ahankar.”3
From the above description we can see that ‘Sufis
of Malamita category inspite of being complete Jnani,
do not think or act against Nature’. We can see from
the lives of our Masters that inspite of having all
the capacities, there was no interference with the
Divine will. It is because the will of such people
is in tune completely with the Divine will. In fact,
it is only the Divine will that operates in such
people who have negated themselves completely. It is
expected of us also to rise up to this level.
Malamita people have the disposition of a devotee
and serf. Our Master talks about this aspect
extensively in his commentary on Commandment 2 and
we have also had occasions to share our thoughts on
this subject in previous seminars.
Malamita people have ‘Ikhlas’ meaning ‘their
inner and outer is the same without any duplicity.
They do what they talk and they talk what they do’.
‘Ikhlas’ means a pure intention without any
fluctuating temperament. Compassion directed at all
beings is possible only when our intention is pure
and it is to benefit all beings. As was said by Rev.
Sri. K.C.Narayana in the article on Purity “The
creation of God has purity of intention and purity
of expression as its warp and woof. But human
creation has self centered intention and self
centered expression as its two coordinates. We think
that the mesh or the web is the reality; the moment
we realise this we have means to get out of the web
and we understand our true nature. Our individual
creation then starts getting destroyed and we start
living in the creation of God and our intentions and
expressions become purer and simpler by the day.
When develop perfect purity in our intentions and
expressions we are said to be enlightened.” In the
same article he explains “the higher and purer the
consciousness in which we live and our energies
vibrate the quicker and sooner our thoughts will
manifest. This is the basis of Pranahuti. Pranahuti
offered with purity of intention and ‘Will’ enables
the recipient to move out of darker spheres of
consciousness in which he happens to be. It is to be
noted that when we align with our innermost self,
which is simple purity, we get aligned more closely
with the Master. At the apex of our individual
consciousness, we then get connected with Master. We
then have at our disposal the entire universe to
help us manifest the highest good for all. That is
what we call living in Brahmand mandal.”
This is possible only by developing purity. This is
possible when we start identifying with our Master
more and more. Where our Master dwells, only purity
exists. As Master says “Mere consciousness of God
cures many of the evils of the mind and removes
difficulties from our path”. We start residing in
the state of Prayer and are not interested in
anything but the esteem, regard and devoted worship
of the Master.
It was possible for very few people before to
achieve the states mentioned before as the Lord
mentioned in the celestial song Srimad BhagavadGita
“bahunam janmanam..”. Humanity is forever indebted
to Rev. Lalaji Maharaj for making the centre yawn
towards the circumference and moulding our Master
who became a Murad in such a way the examples can be
neither seen before him or after him (na bhuto na
bhavishyati).
“The Light is already lit. Only devoted hearts
are required to gain it and be profited. Do you
expect a repetition of such an occasion in the near
future? Can such a Personality come down again and
again? Can you match it with any of the
personalities who had come down previously for a
similar purpose? Was such a one in existence in the
form of an incarnation? Certainly not. The
capacities and the capabilities of every such being
differed in accordance with the conditions at the
time. This is one of the rarest occasions, for such
is the Divine Will. The Personality now come down
for Nature's work surpasses all previous ones in
respect of potentiality and the scope of Nature's
work entrusted to him. The world of today is in need
of such a personality. It was Nature's demand and so
it has come into being.”
The Master exhorts us saying “This is the time
for you all to join together to make the most of the
opportunity. Nature, with her hand outstretched, is
eager today to take you in her lap. Divine grace is
flowing with full force. Such a time as it is today
may not be repeated again during the course of
thousands of years. Those who miss it now may not
have it again for ages, until the time of the advent
of the next Divine Personality into the world. That
may perhaps be the time when liberation or
realisation may again be easy. But it may not even
then be up to the extent it is today, because only
the constructive programme and not the destructive
one may then be in force. Even a little sacrifice
today may count much in bringing forth the greatest
results. The Divine current is already aflow. May
all be up with at least as much of sacrifice as
might enable them to get up to the shore of the
Infinite Ocean where they might be able to breathe
in the cool refreshing air of the Divine.”4
Let us all develop the qualities of the Malamita
so that we can become Murads of the Master.
Pranams
References:
1. Silence Speaks – 2007 Edition – pg 449-450
2. Silence Speaks – 2007 Edition – pg 307-310
3. Journey to Infinity – 1998 – pg 170-174
4. Silence Speaks – 2007 Edition – pg 106-107
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