460 IN THE VISION OF GOD
formation, then where is tho question of attaining self-
surrender? You have already realized tho Truth. Tour
worry and fretfulness have no significance* Tn so far as yon
are manifesting those feelings, Rtmulas lakes it, that you do
so for mere play."
He would not be convinced. Tho talk woul on till
late in the night. It appeared, after all, that Jamikiuath
meant by his talk nothing more than a loving pastime.
When the appointed day arrivod Rtwndas left the hillg
of Srinagar for the plains. Of course he <',ame down to
Rawalpindi again. Here again ho met Swami Anaml
Swarup who dwelt, in a solitary house removed from
the city. Ramdas was paying him visits every evening, and
at his rooms devotees of all sects would, asnomble to listen
to his talks.
One day a Sikh devotee who WHS greatly taken np
with Ramdas—a daily visitor—road out a few verses from'
Gum Arjun Singh's Sukhmam, mid explained tho moaning
to the assembled party. Guru Arjnn Hiugh has propounded,
that man comes by the highest, beatitude of lifts viz,
spiritual illuminatiox\, only through the grace of saints. He
held that no sadhana or tapasya, eveu of tho most severe
type, could entitle the sadhaka to the attainment of this
supreme state. The saint chooses to throw the light
of his grace on any man who comes in touch with him
and that instant the fortunate $o\il attains moksha. There
is no such condition as fitness or otherwise of the aspirant
to receive or not to recieve the saint's grace. He rightly
contends that if divine grace depended upon the condition
of the aspirant, it cannot be all-powerful. Since it is
all-powerful, no qualification of any kind for an aspirant
is necessary for the reception of the divhie grace, He con-
cluded that the absolute power of grace rests entirely with
the saint. Whomsoever he chooses, he elevates* blesses and
liberates. This is the incontrovertible law of graco.
Another time, at the request of some friends, he went