This point was convincingly elucidated by the Muslim saint, Sufi-Sarmast (who was averse to offering ritualistic prayers) when Aurangzeb once forced him to participate in the congregational Namaz. The Saint joined the congregation against his will, but he soon revolted against it by calling loudly to the Imam, who, at the particular moment of leading the prayers, was mentally busy arranging the finances for the forthcoming marriage of his daughter, that "the God of the Imam was beneath his feet." The Saint's words were verified later when a treasure-trove was actually found just beneath the spot where Sufi-Sarmast was standing at the time of praying with the congregation.

To sum up, it is possible for everyone, belonging to any creed and to any station in life, to practice Bhakti Yoga or the true art of worship in its first stage. The act of worship should spring from the heart. Let it be borne in mind that worship from the heart presupposes great efforts. It cannot be evoked with a mere wish. If one decides upon practicing true Bhakti, one has to make heroic efforts in order to achieve fixity of mind, for contrary thoughts are very likely to disturb one's mind. It is because the average person's frame of mind is averse to remaining unchanged for any considerable period of time, that the repeated efforts to evoke deep devotion are essential; and in fact are the turning point in such practices that distinguish the right sense of religion from the shallow show of a mere routine.

 

  

 

Some persons may he so constituted that they can readily take to the second stage of Bhakti Yoga, without having passed through the first stage. But whether the devotee has or has not passed through the first stage, in the beginning of the second stage, he has to make vigorous efforts in thinking about the Almighty as much and as often as possible. The efforts must be continued until he becomes above efforts; and he becomes above efforts only when worship from the heart becomes his second nature. He who can naturally worship from the heart without finding it necessary to make artificial efforts, may justifiably be said to have attained to higher Bhakti.

Let it be noted that it is not necessary for a man to stop carrying out his worldly duties and obligations, to achieve or to practice this higher Bhakti. He may conduct his business or follow his profession, he may lead the family life and look after all his necessary external requirements; but amidst