Hukam, Human Will, and Willpower

The Supreme Beloved’s Hukam, Human Will, and Willpower

In the Light of Tartam Vani and an Integral Perspective

Introduction

“We often say, and hear from Sundersath speakers, that everything happens through Hukam.” But what does this really mean? Does Shri Rajji make decisions one after another in the same way a human being weighs alternatives and chooses among them? If everything unfolds within Hukam, what place remains for human desire, willpower, duty, and responsibility? And if success and failure, pleasure and pain, victory and defeat are also within Hukam, how should we understand spiritual gain and loss?

To answer these questions, we need to avoid two common misunderstandings. The first is imagining the Supreme Beloved as simply a vastly more powerful human-like person with a human style of thinking and deciding. The second is assuming that, because everything is within Hukam, effort, discernment, and duty are unnecessary.

The first view reduces Shri Rajji’s divinity to human limitations. The second can make a person passive and irresponsible.

Tartam Vani presents a deeper understanding. Hukam is neither merely a human-like decision made by God nor a denial of human responsibility. Hukam is the all-embracing reality of Shri Rajji’s divine will, complete Ilam, Meher, and the entire Khel.

Hukam, Ilam, and Khel: Three Words, One Divine Reality

Sindhi Vani says:

Hukam Ilam Khel Ekai…
Jo Kachhu Hoye So Hukam.

Here, Hukam, Ilam, and Khel are not separate realities.

Hukam is divine will.
Ilam is complete divine knowledge.
Khel is the cosmic play that unfolds within that will and knowledge.

Human desire is often separate from human knowledge. We may want something without knowing all its consequences. Our choices can be influenced by fear, self-interest, attachment, past experience, social pressure, and incomplete information.

There is no such incompleteness in Shri Rajji’s Hukam. Divine will is not separate from divine knowledge; knowledge is not separate from love; and love is not separate from the complete purpose of the Khel.

Therefore, it is incomplete to understand Hukam merely as a particular “decision” made by Shri Rajji. Hukam is the indivisible movement of divine Will–Knowledge–Play that embraces everything.

In simple terms, Hukam is not only about what Shri Rajji “does.” The soul, the senses, our capacity to perceive, our circumstances, opportunities for Jagni, and the entire Khel arise within this greater divine reality.

The Difference Between the Supreme Beloved’s Hukam and Human Will

A human being usually sees several possibilities, thinks about them, chooses one, and then acts. This ability to choose is real, but limited. We never see the whole situation; we see only a small part of it.

The Supreme Beloved’s Hukam	Human Will
Embraces the whole Khel	Sees only part of a situation
One with complete Ilam	Works with incomplete knowledge
Inseparable from Meher and divine love	Can be influenced by fear, desire, and attachment
The wider ground of soul, power, circumstance, and play	A limited capacity to choose within given circumstances
Does not arise from lack or insecurity	May seek pleasure, success, security, or recognition
Knows the complete purpose of the Khel	Can estimate only some consequences
Does not dominate through ego	Often tries to control people and outcomes

Therefore, Shri Rajji should not be imagined simply as an infinitely powerful human ruler. Shri Rajji is the Supreme Beloved, whose will, Ilam, Meher, and Khel are not separate from one another.

The Place of Human Will and Willpower

Human will is our limited capacity to form an intention and choose among alternatives.

Willpower is the inner strength to continue doing what we believe is right despite difficulty, distraction, tiredness, temptation, or discomfort.

Through willpower, a person can stop a harmful habit, fulfil a responsibility, speak truth under pressure, practise Chitwani regularly, continue Seva even without praise, and correct repeated mistakes.

But willpower by itself does not determine what is good or bad. A proud person can use strong willpower to control others, while a loving person can use the same strength for service and support.

Therefore, willpower needs the guidance of truth, Ilam, love, compassion, and humility.

Willpower driven by ego becomes control.
Willpower guided by Ilam becomes responsibility.
Willpower guided by love, Meher, and surrender becomes Seva-shakti—the power of service.

Human Will Is Not Outside Hukam

Sindhi Vani says, in essence, that our souls, our faculties, our senses, and even what we see are within the Divine command; and that seeing, being shown, and the one who sees are all within Hukam.

The deeper meaning is that Hukam is not limited to external events.

The soul, the senses, the capacity to see, what is seen, and the experience of seeing all arise within the larger reality of Hukam.

Therefore, it is incomplete to picture the relationship like this:

Shri Rajji decides something → gives us an external order → we obey it.

A deeper understanding is that the soul, its capacities, its circumstances, its choices, and the entire Khel arise within Hukam itself.

Our choices are meaningful at the human level, but they are not completely independent powers. We did not create our own existence, consciousness, intelligence, body, energy, time, circumstances, or even our capacity to think.

Personal will operates within capacities and conditions that are already given within Hukam.

Khudi: The Veil Between the Soul and the Beloved

Sindhi Vani teaches that the principal veil between the soul and the Beloved is Khudi—the egoic sense of being completely separate, independent, and the ultimate doer.

Khudi says:

“I alone am the doer.”
“My understanding alone is correct.”
“I own the outcome.”
“My achievement came only from my own power.”

When consciousness turns away from Shri Rajji, the changing Khel appears to be the whole truth. Body, position, wealth, success, failure, praise, and humiliation become our final identity.

When our vision turns back toward the Beloved, the Khel does not disappear. Rather, we begin to see it in its proper place.

Recognising Hukam does not mean escaping life. It means awakening from the mistake of treating the changing Khel as the ultimate reality.

Even Khudi Is Not Outside Hukam—Yet Responsibility Remains

Sindhi Vani goes even deeper: Khudi, wrongdoing, asking, speaking, and even the process of opening the veil are all within Hukam.

This can easily be misunderstood as:

“My ego is also within Hukam, so whatever I do must be right.”

That is not the intended meaning.

The point is that nothing exists as a completely independent power outside Hukam. Khudi, its demands, its actions, and even the process of going beyond Khudi all unfold within the Khel.

Yet at the practical level, a person remains responsible for actions.

Something being within Hukam does not automatically make it morally right.

Anger, greed, deception, and injustice do not come from some second independent universe outside Hukam. But we are still responsible for recognising, stopping, and correcting them.

The deepest perspective says:

Even Khudi is not outside Hukam.

The practical perspective says:

Correcting actions produced by Khudi is our duty.

Holding both levels together prevents Hukam from becoming an excuse for passivity or irresponsibility.

The Subtle Khudi Hidden Even in Spiritual Desire

Sindhi Vani makes a very subtle point: even the desire for Ishq—divine love—can contain a hidden form of “I” and “me.”

We may pray:

“Rajji, give me divine love.”
“Give me Darshan.”
“Give me a special spiritual experience.”

There is nothing wrong with prayer. But sometimes the desire to feel spiritually special can hide inside spiritual language.

So the soul may ask:

“Do I love the Beloved, or do I want an extraordinary experience that makes me feel spiritually important?”

At first, prayer may be:

“Beloved, fulfil my desire.”

As devotion deepens, it becomes:

“Beloved, make my heart worthy of Your love.”

And eventually:

“Bring my will into harmony with Your love, Ilam, and Hukam.”

Even Recognition of Shri Rajji Is Not Simply “My Achievement”

Spiritual ego can be subtler than worldly ego.

Worldly ego says:

“I achieved success.”

Spiritual ego may say:

“I possess higher knowledge.”
“I have recognised the Beloved.”
“I am more awakened than others.”

But receiving Tartam Gyan, meeting Satguru, hearing the Vani, and awakening to recognition within are themselves within the field of Meher and Hukam.

So the deeper attitude is not:

“I recognised Shri Rajji through my own power.”

It is:

“Through Shri Rajji’s Meher, recognition awakened within me.”

This understanding turns knowledge into humility rather than pride.

There Is No External Lock or Key to Reach the Beloved

Sindhi Vani teaches that there is no physical lock, door, or secret key that must be found somewhere outside. The Beloved is already extremely near—within the heart of the soul.

The main obstacles are internal: forgetfulness, Khudi, mistaken identity, becoming trapped only in external forms, and failing to bring knowledge into Rahni, lived conduct.

Therefore, Chitwani, remembrance, and Jagni are not primarily about calling Shri Rajji from somewhere far away. Their purpose is to clear our inner vision.

Union is not only an event arriving from outside; it is also an awakening of recognition within.

But this inner recognition does not deny the living love-relationship between the soul and Shri Rajji. It makes that relationship more intimate, conscious, and heartfelt.

The Soul Is an Expression Within Hukam, Not a Lifeless Object

“Everything is Hukam” does not mean that the soul is a lifeless object or meaningless pawn.

The Brahmatma has a conscious, loving, eternal relationship with Shri Rajji.

The soul loves, longs in separation, remembers the Beloved, questions, recognises, awakens, and participates in Akhand Anand.

The uniqueness of the soul remains. What dissolves is the egoic claim: “I exist completely independently from the Beloved.”

Surta, the Khel, and the One Who Makes the Khel Possible

Sindhi Vani says, in essence, that Surta enters the Khel through Hukam, the Khel unfolds through Hukam, and ultimately the entire Khel is recognised at the feet of the Beloved within Hukam.

Sometimes the soul is compared to a piece in a game. This metaphor should not be taken to mean total helplessness.

The deeper purpose is to dissolve the egoic claim of independent authorship, not to deny moral responsibility or loving participation.

We are not the owners of the Khel. Yet our conscious, responsible, and loving participation in it matters greatly.

We did not create the Khel, but the Rahni we choose within the Khel matters profoundly for Jagni.

Do Human Beings Have Free Will?

The answer depends on the level from which we ask the question.

At the practical level, human beings make choices and are responsible for behaviour. We can speak truth or falsehood, serve or neglect service, show compassion or cause harm. At this level, choice and effort are meaningful.

At the developmental level, willpower can become stronger and more refined. We can move from impulse to self-control, from selfishness to responsibility, and from egoic control to loving service.

At the devotional level, the soul freely offers its will to Shri Rajji:

“Beloved, purify my intention and teach me to live in harmony with Your Hukam.”

At the deepest level of Sindhi Vani, the soul recognises that even the capacity to choose was never completely independent of the wider reality of Hukam.

So human freedom is real and meaningful at the practical level, but it is not absolute or ultimately independent freedom.

Hukam Does Not Mean Helplessness or Fatalism

“Everything is Hukam” should never become an excuse for laziness, injustice, neglecting responsibility, refusing treatment, hiding mistakes, tolerating preventable harm, or controlling people in the name of religion.

We can accept what has happened without denying it, while still taking responsibility for what should be done now.

Yesterday’s event may have been beyond our control. But our response today can still be guided by truth, courage, compassion, and discernment.

Part of Life	Our Proper Response
What has already happened	Accept reality without denial
What can be done now	Act with truth, discernment, and responsibility
Final outcome	Release the demand to control it completely

True surrender does not mean abandoning effort. It means making a full effort while giving up the egoic claim of being the absolute controller of everything.

Acceptance is not helplessness. Trust in Shri Rajji is not abandonment of discernment or duty.

Hukam and Meher

Tartam Vani also connects Hukam with Meher, Ishq, and Ilam.

Hukam should not be understood as cold control.

Hukam is divine order and direction.
Ilam gives right understanding.
Meher gives the soul the grace and strength to awaken.
Ishq draws the soul toward the Beloved through love.

Without Meher, Hukam may seem like harsh control.
Without Ilam, it may look like blind fate.
Without Ishq, it may become a dry rule.

In Tartam Vani, Hukam, Ilam, Meher, and Ishq are living dimensions of one divine reality.

One Hukam Behind the Diversity of the Khel

Sanand Vani extends this insight to religious and social diversity.

There are many religions, sects, languages, forms of dress, castes, cultures, and social identities. Yet all unfold within one Hukam.

The Khel contains diversity, while the deeper relationship is with one Dhani.

This understanding prevents any one group from claiming ownership of Hukam or declaring others outside it.

True recognition of Hukam should lead not to narrow religious pride, but toward unity, compassion, and mutual respect.

Diversity need not be erased. We need to recognise the one Beloved and the larger Khel behind it.

Pleasure and Pain, Victory and Defeat Within Hukam

Tartam Vani says that victory and defeat, pleasure and pain are within Hukam.

This does not mean that suffering should be called good, injustice should be justified, or treatment and assistance should be abandoned.

It means that no situation lies outside Shri Rajji’s knowledge, Meher, and Hukam.

For a suffering person, this can bring reassurance:

“You have not been abandoned by the Beloved even in this situation.”

At the same time, duty remains:

“Do whatever can reasonably be done to reduce suffering, prevent injustice, and obtain appropriate help.”

Hukam and Human Duty

Hukam is the wider divine field. Our truthful, loving, and responsible response within that field is our duty.

If duty had no place, then Tartam Gyan, Jagni, instruction, Seva, Chitwani, and Rahni would have no purpose.

Our responsibility is to understand circumstances as clearly as possible, examine our intention, choose the most truthful and loving path, use our capacities responsibly, correct mistakes, protect the dignity of others, serve reliably, and release egoic ownership of the outcome.

Hukam does not destroy action; it purifies the egoic belief: “I alone am the doer.”

We act because action is our duty.

We surrender the outcome because the whole outcome is never under our control.

Hukam and Spiritual Gain or Loss

Gain and loss should not be measured only by worldly success or failure.

A worldly defeat can become spiritual gain if it brings humility, wisdom, love, and Jagni.

A worldly success can become spiritual loss if it increases Khudi, pride, control, and forgetfulness.

Spiritual gain occurs when the veil of Khudi becomes thinner, remembrance of Shri Rajji deepens, gratitude for Meher grows, Ilam gives clearer discernment, Ishq matures from demand into relationship, willpower becomes Seva-shakti, and knowledge becomes Rahni.

Spiritual loss occurs when someone declares personal desire to be Hukam, becomes proud of spiritual experiences, abandons duty by saying “everything is Hukam,” controls others in the name of the Beloved, turns religious difference into hostility, or treats the temporary Khel as the final reality.

Whatever brings us closer to recognition, love, and Jagni is true gain.
Whatever binds us more deeply in Khudi, control, and forgetfulness is true loss.

Beware of the Claim: “My Decision Is Hukam”

No religious leader, family elder, doctor, or community leader should automatically declare a personal preference to be Shri Rajji’s Hukam.

Human decisions can be shaped by conditioning, emotion, incomplete information, group pressure, position, personal benefit, and limited understanding.

A helpful test is to ask:

Is there truth or manipulation?
Love or control?
Compassion or harshness?
Humility or self-importance?
Responsibility or passivity?
Concern for everyone’s welfare or personal advantage?

Even then, humility is important. It is wiser to say:

“According to my present understanding, this decision seems to be in harmony with Hukam.”

rather than:

“My will is unquestionably Shri Rajji’s Hukam.”

The second claim can become a doorway to spiritual ego and abuse of authority.

An Inner Test for Recognising Alignment With Hukam

The complete mystery of Hukam cannot be measured by the human mind. Still, before making a decision, we can ask:

Am I seeing the situation truthfully?

Is my action coming from love and responsibility, or from fear and ego?

What is my duty right now?

Will this decision protect or harm someone’s dignity, well-being, and safety?

Am I willing to listen to others and correct myself?

Can I make a full effort while releasing excessive attachment to the outcome?

Does this decision move me closer to remembrance of Raj–Shyama, Seva, and Jagni?

These questions do not reveal the whole mystery of Hukam, but they help prevent us from calling our own Khudi “Hukam.”

Four Stages in the Spiritual Development of Human Will

Stage One: “Everything should happen according to my will.”

Willpower is mainly used for personal success, pleasure, recognition, and control.

Stage Two: “My will and Shri Rajji’s will seem to conflict.”

This is often the beginning of spiritual awareness, though Hukam is still imagined as an external command.

Stage Three: “I offer my will to Shri Rajji.”

The prayer becomes:

“Beloved, purify my intention and guide me to act according to truth and love.”

Personal will does not disappear; it begins to be purified of selfishness.

Stage Four: “Even my capacity to will exists within Hukam.”

The soul recognises that its capacity to understand, choose, serve, and surrender has always existed within the greater reality of Hukam.

Responsibility does not disappear.

What dissolves is the egoic belief that one is a completely separate and independent doer.

Final Integration

Hukam is Shri Rajji’s all-embracing divine will, complete Ilam, Meher, and Khel.

Human will is our limited capacity to form intentions and make choices within that larger reality.

Willpower is the inner strength that turns intention into action.

Duty is the responsible use of that strength in truth and love.

Surrender does not mean abandoning action; it means giving up Khudi’s demand to control the entire outcome.

Jagni is the growing recognition that the soul, its powers, its actions, and its surrender were never completely separate from Shri Rajji’s Hukam.

The beginning understanding says:

“My will and Shri Rajji’s will are in conflict.”

Devotion says:

“I offer my will to the Supreme Beloved.”

A deeper understanding says:

“My will is meaningful, but it exists within a divine reality far greater than my ego.”

The mystical insight of Sindhi Vani goes further:

“The soul, the senses, seeing, being shown, action, Ilam, and the entire Khel were never independent of Hukam.”

Essence

Strengthen your willpower, but do not strengthen the Khudi that says, “I alone am the doer.”

Act fully with truth, love, discernment, and responsibility—and surrender the outcome to Shri Rajji.

Hukam does not teach:

“Do nothing, because everything is already decided.”

Rather, Hukam calls us to:

Awaken.
Understand.
Love.
Serve.
Fulfil our duty.
And participate consciously and lovingly in Shri Rajji’s divine Will–Ilam–Meher–Khel.

Closing Prayer

May my resolve become strong, but not become Khudi.
May my action be wholehearted, but not become pride of doership.
May my knowledge deepen, but not become arrogance.
May my surrender remain active, not become helplessness.
And may my whole life become the Rahni of Raj–Shyama’s Hukam, Meher, and Ishq.

May we always remain in Anand and Mangal.

Tampa, August 17, 2026