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This is a brief description of
how the friends of God think and what the main objective of their talks are.
The details of the wonder-workings of Nana Tajuddin Nagpuri (RA) were first
documented in a compilation written in Gujarati. Subsequently, manuscripts
derived from the compilation in Gujarati were published in Hindi and Urdu.
Though the experiences related by the followers continued to grow, none of
details were focused on the vital, ‘hidden knowledge’ that included Nana
Tajuddin’s (RA) inclination, teachings, and the secrets of nature.
In his gatherings, he spoke
not just on specialised matters, but also on general situations. Nana Tajuddin
(RA) shared key points that would directly align with the depths of the laws of
nature. At times, through mere signs, he shared things in which there was
scientific reasoning for the wonder-workings, and the sketch of the principles
behind these wonder-workings would appear instantly before the eyes of the
listeners. At times, it seemed like waves of lights were being transferred into
the minds of those who were listening to him. There were also times when he
would sit in extreme silence, and the minds of the participants would
understand and feel everything that was going on in his mind in that very
instance. Even without giving any deliberate attention, his unintentional
presence had a profound impact on people. Many people shared that they felt
tremendous benefits from this very pattern when with Baba Tajuddin (RA).
It was a common occurrence
that when certain thoughts arose in the minds of a few individuals in
gatherings, Nana Tajuddin (RA) instantly replied to them. Though he had to
think before he spoke in Urdu, his words had a certain emphasis whereby those
before him understood their essence instantaneously.
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Marhata Raja Raghu Rao held an
exceptional reverence toward Nana Tajuddin (RA). He was inclined towards hidden
knowledge and had the ability to attain benefits from it. It is important to
recount a few incidents that occurred between Raja Raghu Rao and Nana Tajuddin
(RA) in my presence. During these encounters, other individuals asked questions
too and the entire gathering benefitted from Baba Tajuddin’s (RA) answers.
Once Maharaja posed a
question, “Baba Sahib! Creatures that are unseen, such as the angels or jinn,
are regarded as ‘continuous streams of information’. References to these
creatures are found in all Divine Books. Every religion has shed light in one
way or the other on the existence of evil spirits. However, the absence of a
rational or knowledgeable explanation leaves intellectuals wondering, and they
stop pursuing it further, saying that they understand the truth. The
experiences that people are aware of, are those experienced by individuals and
are not a collective observation. Could you please shed some light
on this matter?”
The insights shared by Nana
Tajuddin (RA) on this matter, are not mere casual remarks, rather, as per my
understanding, they are a compilation of knowledge ingrained in his very being.
For those who are insightful, these discourses hold great significance. What
one must observe is how the thought process used to expound these matters are
immersed in the secrets of nature. When this question was raised, Nana Tajuddin
(RA) was lying down, and his gaze was focused upwards.
He
shared, “Dear Raghu Rao! From the time of our birth, we have been observing the
constellation of stars. There are hardly any nights when we have not looked
toward the sky. Interestingly, it is always said that ‘The stars are in front
of us’, or that ‘We are looking at the stars’. We are aware of the celestial
worlds, however, what is the explanation to what we see and to the world of the
moon and stars that we are aware of? Whatever we assert is nothing more than an
assumption, and yet, we think that we know. The most astonishing fact is that
when we proclaim that mankind knows something or another, we do not ever think
about whether there is any truth in these claims or not.”
He further said, “Try to
understand what I shared and see the extent to which the knowledge of mankind
is crippled. Despite possessing only fragments of knowledge on a matter,
mankind believes that they know too much. These things (angels and jinn) are at
far distances. Direct your attention also to those aspects that are always
within the experience of mankind. For instance, the daybreaks – what is this
creation that we call ‘daybreak’. We do not know. What does ‘daybreak’ mean –
we do not know. In response to being asked what day and night are, they only
say, ‘This is the day, and the night follows after it.’ This is the only
experience of mankind.”
“Dear Raghu Rao! Think! Will
those of solemn nature be satisfied with this answer? Day and night are not
angels, nor are they jinn, yet, no person can deny that they are
manifestations. You can only say that we believe in day and night, because our
sight observes them. However, one must understand that thinking also works
along with sight. If one’s thinking does not work along with their sight, then
they will not be able to articulate anything about what they see. The function
of sight and thinking are apparent. In fact, all functions are forms of
contemplation. Sight is a mere voiceless halo; it is only through thinking that
one’s experiences come into action. Perceive all your senses through sight; you
will notice how all of them are voiceless, deaf, and blind. It is contemplation
that gives the senses the ability to hear and see. Although the senses are
perceived to be different from contemplation, they have no existence without
contemplation. Mankind is contemplation, angels are contemplation, and the jinn
are nothing but contemplation too. Similarly, every cognisant consciousness is
also contemplation.”
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