In his praiseworthy qualities begging mercy is also a unique quality and is a part of mystics. In face begging pardon is complete trust in God. The sense of craving pardon in mystic terms is emptiness of all desires and intention, because the beholder of God is content to see God alone. In fact craving mercy is one of the consequences of love.

Among the symptoms of begging pardon, there is also symptom of love because those that pass through the valley of love should be self-satisfied. Hence a few mystics say, in the stages of love quality of craving mercy in the provision of true love.

“Sarkar Waris” craving of mercy is worth mentioning which is his old but natural habit. It is seen from his younger age that he helped that neighbouring poor with food, clothes and even costly’ vessels literally more than their needs. His saturated eyes never took the trouble to know the value of things. He freely distributed to the poor as the definition off craving mercy is indifference concerning the essential requirement and articles. Since this attribute was perfect it may also be defined as completer sweeping off from the heart the variety and worth of articles distributed. To corroborate this there were concrete examples, whatever things he gave freely he never took into consideration whether the poor people deserved to receive them. From this distribution it is clear that in front of quality of seeking mercy the precious stones were equal in value and worth as flint stones. This is evidenced in his distribution of sweets in his younger days to the children for which he paid one gold coin. Sarkar Waris was more anxious to get the sweets but indifferent to know its value.

This tendency of his temperament grew more and more as his age advanced to such an extent that he became averse to worldly things and never called anything as his own. Man is forever anxious to earn money to purchase the necessities of his life but our Saint had a kind of aversion for coins.

It is an established fact that at the age of fifteen when he journeyed to the west he even gave up the habit of touching coins and they were classified as his forsaken objects. So much so he even disliked to see coins in the pockets of his companions and would coax them to distribute their money. Later he would heave a sign of relief when their pockets became empty.

For example during the tour of Agra he learnt that a man of his, as a means of prudence was keeping some money. This made our saint uneasy, who saw to it that the money was spent when they reached Etawah from Lucknow. Relieved our Saint said, “Now there is no fear of thieves. Money, women and land are the cause of quarrel and temptation in this world. When the connection with these ceases the heart is free from worry and feels a kind of relief. Bymoney a few achieve their objects but the work of hereafter is spoilt. By touching the silver coins the hand becomes black its love makes the heart impure. How wealth brought trouble on Kharron (Croesus) needs no reference.” Whatever costly gifts were presented to him he was distributing to the people irrespective of their rank status and economic conditions. The quality of craving mercy had erased from his heart, the intrinsic value of worldly things.

This daily distribution was routine.


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