Saints and mystics come to this world at different times and at different places, but they always and only come with the same spiritual mission-to inspire people to attain the ultimate purpose of human life, to experience union with the divine. True mystics are born in different periods and brought up in diverse cultures, yet the pure light of their message shines through all language. This message is grasped and cherished by all who are searching for the very heart of life, because the mystic experience is the same for all.
The saints’ teachings are often recorded in their mother tongue and are known only to those in their own locale, but Hazur Maharaj Charan Singh of Radh Soami Satsang Beas thought to share the universal message of the eastern Saints with people around the world. Thus he originated publication of the Mystics of the East series. Dariya Sahib Saint of Bihar is the eleventh in the series, and for this edition a Glossary has been added and minor revision have been made.
There have been two Saints by the name of Dariya Sahib who were contemporaries of each other- the spiritual master from Bihar who is the subject of this work, and the mystic from Marwar (Rajasthan). It is generally believed that Dariya Sahib of Bihar lived from 1674 to 1780 C.E and Dariya Sahib of Rajasthan from 1676 to 1758 C.E., although there is no record of their having ever met each other.
With These words, according to Dariys, Sat Purush sent his son to the world. The Merciful Lord has been sending His son again and again to this world since time immemorial on the mission of mercy to save souls from the clutches of Kal and to bring them back to their original blissful home. But not only does this blinded word disregard and ignore these saviors, it also insults, ridicules and harasses them, such was the treatment meted out to Dariya a, Saint of the highest order, as is evident from the first section (life) of this book.
Even today, over two hundred years since his death, he is little known in his own district or state, let alone in the rest of India and the world. But his teaching, free as it is from religious dogmas and prejudices, sectarian superstitions and narrowness, has a universal appeal and is meant for sincere seekers and devotees in the entire world. So far, however, nothing about Dariya’s life and teaching is available in English print except for a brief mention of him by Francis Buchanan in his Shabad Reprt and a short article entitled “ The Tailor Saint of Bihar “ by B.B.Mazumdar, published in a local daily English newspaper, Searchlights, on September 11, 1935. To my knowledge the only other short reference in English to Dariya is found in the Work of P.D Barthwal entitled Traditions of Indian Mysticism Based upon Nirguna School of Hindu Poetry, which contains scanty information.
For the first time, a serious attempt to research the philosophy and literature of Dairya was made by Dharmendra Brahmachari Shastri, who prepared his Ph.D thesis on the basis of Dariya works. This thesis was translated into Hindi and was Published by Bihar Rashtrabhasha Parishad in 1954 as the first volume of Dariya work, entitled Dariya Granthavali, vol.i. Later, six books of Dariya were compiled by Dr. Shastri and published by Rashtrabhasha Parishad in 1962 as the second volume of Dr. Shasti’s work on Dariya, entitled Dariya Granthavali, vol.2. This contains Dariya following six books: Dariya Sagar, Gyan Ratan, Gyan Sarodi, Bhakti Hetu, Brahm Vivek and Gyan Mul. According to the preface of the second volume of this book, written by Bhuvaneshwar Nath Mishra , the then-director of the Parishad, there was a plan to publish the remaining books of Dariya by the Parishad. But before that plan could be implemented, Dr. Madhava as well as Dr. Shastri died.
Successors of Dr. Madhava have not considered it worthwhile to pay attention to this valuable project. Since all the original manuscripts of Dariya, expect the one which is in farsi (Persian), are in Kaithi Script, they have to be first rewritten in Devanagari script (the script of the modern Hindi language) before they can be published. Some of the unpolished works were already rewritten in Devanagari under the supervision of Dr.Shasti and were almost ready to go to press. But the entire project fell through after Dr.Madhava’s death, and some of these valuable manuscripts are now becoming food for bookworms.
I encountered considerable difficulties in obtaining photocopies of the manuscrips already rewritten in Devanagari script, and in getting the manuscripts in Kaithi rewritten into Devanagri. But I am thankful to the Bihar Rastrabhasha Parishad that they finally allowed me to use these manuscripts. It would be very much appreciated if Bihar Rashtrabhasha parishad or the authorities of Dharkandha Math would deem it fit to publish these extremely valuable manuscripts of Dariya Sahib.
Of a total of twenty-one books of Dariya Sahib brought to my attention, I failed to procure copies of two of them: Kal Charit and Brahm Prakash. But the following remaining published or unpublished book (one of which was in Sanskrit and another in Persian) were duly utilized by me in the preparation of this book: Agra Gyan; Amar Sar, Bhakti Hetu; Brahm Chaitany (in Sanskrit); Brahm Vivek; Dariyanama (in Persian); Dariya Sagar ; Ganesh Goshthi; Gyan Deepak; Gyan Mul; Gyan Ratan; Gyan Sarodai; Murti Ukhad; Nirbhai Gyan; Prem Mul; Shabd; Sahasrani; Vivek Saga; and Yogya Samadhi.
The book Dariya Sagar and a short collection of poem from different works of Dariya entitled Dariya Sahib ke Chune Hue Shabd, which were published by Belvedere Press. Allahabad, were also used by me. The book Gyan Deepak, which was published by Sadhu Chaturi Das in 1936 for distribution among the adherents of the Dariya School, was not available. But since I had already obtained this work in the manuscript form, its unavailability in book form did not matter much.
The above books and manuscripts provided sufficient material for the presentation of Dariya’s teachings in a clear and systematic way. The brief summary of Dariya’s teachings, as given in the second section (Teaching) of this book, and a more detailed account of it under Part Two- Selected Poem’s clearly show that Dariya was an accomplished Saint and a fearless Master. He speaks of the fourth plane as the abode of the Merciful Lord and the original home of all souls, stating that this region is beyond the three worlds (physical, astral and causal), where Kal cannot reach. This highest region is referred to by Dariya as Sat Lok (the true region) or Chhap Lok (the hidden region), as against the false and illusory world of Kal. Like Kabir, Dariya also uses the term Akah (indescribable) for the highest plane, which is the abode of Anami Purush according to Kabir and other Saints. Dariya calls this Lord ‘ Bebaha” (literally , of utmost value). On the one hand, Dariya sings the glory and praise of the Supreme Lord with utmost love and humility, and on the other hand he exposes the futility of religious dogmas and rituals in the Sharpest –and at times most sarcastic-terms. His entire work is replete with the praise of the Satguru, Shabd, Sat Purush or Satnam and condemnation of rituals. In order to instill the basic truths of spirituality in our minds, Dariya speaks of them in various ways. Each time, or course, with a new flavor. It may appear somewhat repetitious, but these truths are certainly worth repeating many times.
Since there is no other book, either in hindi of English, on the true mystic message of Dariya , I thought it wise not to abridge the selected poems section any further. The true mystic message of Dariya comes out most clearly in his own words.
A few abbreviations used in this book may be noted here. The two published volumes of Dariya Granthavali have been referred to here as ‘D.G vol.1’ and ‘D.G. vol.2’ and the unpublished handwritten manuscripts simply as ‘ms’ preceded of course by the full title of the book or manuscript referred to. Another point to be borne in mind is that some of the selected poems of the manuscripts have been referred to only by their page numbers , while others are by both page numbers and the poem numbers, this is due to the fact that, in the case of the former, no poem numbers are given in the manuscript, while in the latter, poem numbers are duly contained in the manuscripts.
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