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This is high time for a satsangi to thoroughly introspect
himself when he is celebrating the Centenary Bhandara of Hazur
Maharaj. We have to observe how far we have moulded our lifestyles
in accordance with Hazur's edicts. We should understand that
when the Beloved is dear, all those who love our Beloved should
be dear also. In contrast, what is observable among the satsangis
is the opposite feeling. Instead of cherishing love for one
who loves the Guru, they feel jealous as to how could he come
so close to Him. Sometimes, they make it difficult for him
to stay in the satsang. Many feel proud of being old satsangis
and there are others who have the false ego of being an accomplished
adept. Some, after hearing wrong sounds in their meditation,
nurture a hallucination that they have really witnessed the
Merciful Radhasoami Hazur Maharaj. Under this false notion,
they display impudence towards highly advanced adepts. What's
more, they disregard and become bitter with even that human
form and media who nurtures and protects them and through
whom they receive grace of the Merciful Radhasoami. It is
a flight of ego within the coverage of a false self-esteem.
A satsangi should weigh his words before he speaks and it
should be such that it soothes not only the hearer, but one's
own heart.
The worldliness which the saints have spoken of, is not to
be searched without but to be seen within. It is an attribute
of mind which is comprised of selfishness, self-centredness
and anxiety, only for one's own self or for those with whom
one is attached sentimentally or who may be of some value
or interest for him. Worldliness also consists in sinking
to meanness for one's own profit, hurting others intentionally,
exploiting others, snatching other's rights or insulting others.
If these vicious tendencies are also found in satsangis, how
do they differ from a worldly person?
It has been observed that the satsangis in general disobey
edicts of the Hazur in this regard. Sometimes their behaviour
is shameful. They are warned now that they should get rid
of these tendencies as far and as early as possible, and never
indulge in them. They should give prime importance in their
lives only to the love for the Supreme Being and cordial dealings
with His lovers. One point is more stressed here that excited
behaviour and a habit of arriving at rash conclusions without
ascertaining the veracity of hearsay statements and nurturing
rancour for no cause with others, is considered a stupidity
by even the worldly people. How do they adorn a satsangi then?
Hazur Maharaj has laid special emphasis on satsang. Satsang
has been defined as the company of the Guru and also participation
in a meeting where Baani and Bachan (holy scriptures in poetry
and prose) of Merciful Radhasoami are recited, prayers and
hymns are sung or exchange of views on spiritual topics takes
place. It is also pertinent to observe here that discussion
on spiritual matters should be unbiased. Imposing one's own
view on others is not right. One should listen to others'
views also. Satsangis should be broad-minded. Any type of
parochial outlook does not look nice for a satsangi. It is
a general prescription for all the followers of the Radhasoami
faith to develop relations with the true lovers and spiritual
adepts among the satsangis.
Companionship has a great effect. Hazur Maharaj has clearly
said that bad company would not let a satsangi sit in the
satsang or spiritual practice and rather induce him towards
vices instead of elevating or sublimating him. Bad company
is a big hurdle. Even a few hours of bad company of mean and
low persons may demolish the effect of years of satsang. On
the contrary, a moment passed in the company of the Guru or
a true lover can cleanse and purify the mind.
Hazur Maharaj has elaborately explained this topic. He says
that all creatures emit rays. The rays emanating from the
body of the Sant Satguru are extremely pure and charged with
consciousness. The rays emanating from entirely worldly and
vicious people are very filthy. When a person interacts with
others, his rays mix with the rays of others and a sort of
exchange takes place. If he meets a highly spiritual person,
his rays would purify his mind and consciousness and would
have a sublimating effect. On the other hand, dealing with
vicious and worldly persons would taint him with evil propensities
and pervert his mind. A satsangi should therefore be quite
vigilant to restrict his interaction with spiritual persons
and satsangis only. If the worldly assignments entail his
interaction with bad company, he should be quite watchful
to ward off the pernicious influence from tainting his mind.
If such an interaction has taken place, the technique to cast
off the evil influence, according to Hazur Maharaj, is to
internally recite the name Radhasoami more and more and double
the spiritual practice of Dhyan and Bhajan.
In the present times, the satsangis are not able to guard
themselves against bad company. The practitioners of Shabd
yoga should be quite vigilant in this matter. If their own
kinsmen follow traditions inconsistent with Parmarth, they
should keep themselves off from their company instead of bowing
down before them.
Many persons call themselves satsangis, yet carelessly mix
with bad company, eat wherever they like and participate in
every type of show, whatsoever its nature be. Such persons
can not be called satsangis. Indulging always in the evil
propensities of the mind and senses and then assuming themselves
to be satsangis because they are initiated into Radhasoami
faith, simply proves that neither could they understand anything
about their spiritual goal or Radhasoami faith, nor could
they derive any benefit from the company of the Guru. Such
persons only cause trouble to the Guru and the true lovers,
because they unburden their load of misdeeds on the Satguru
and His lovers. The practitioners and lovers of this faith
should cautiously avoid their company.
Great stress has been laid on the necessity of the Guru of
the time in the Radhasoami faith. But it is difficult for
the truth seekers in general to fully recognize Him. This
problem has also been resolved by Hazur Maharaj in an easy
and simple way. Hazur Maharaj ordains every initiate of the
Radhasoami faith to accord top priority to the Merciful Radhasoami.
This means that he should first of all believe that the Supreme
Being is none but the Merciful Radhasoami and that Radhasoami
is the first ever resonant sound of the creation. The deeper
his love and faith for the Merciful Radhasoami becomes, the
more would his intuitive power be realized, and with that,
gradually he shall be able to recognize the Guru of the time.
And then with the mercy and help of the Guru, he shall be
able to know the true power and position of the Merciful Radhasoami
and shall be able to behave in the right manner as he should.
Prem Patra Radhasoami contains guidelines for both the initiators
and the initiates. It has been clearly laid down for the initiators
that they should not impose their Gurudom over their initiates
and should not extract more service from their initiates than
they rightly deserve. The initiates have also been advised
not to treat their initiator as the Supreme Being or the Sant
Satguru in the beginning. They should consider Him as one
superior and more spiritually advanced than they. As they
gradually come to recognize Him, belief in Him would be naturally
generated, devotion and belief would increase and by His grace
they would never disbelieve Him under any circumstances.
It is often seen that many out of enthusiasm repose great
belief in the Guru for a brief spell. But whenever a worldly
matter is not accomplished in accordance with their wish,
their enthusiasm and devotion wanes and dries up, and they
become a disbeliever and start criticizing the Guru. Hazur
Maharaj has said that the Guru of the time is the Supreme
Son and the representative of the Merciful Radhasoami. It
is really unfortunate therefore to criticize and disbelieve
Him. Belief is that which increases day by day.
It is sad that the followers of the Radhasoami Faith have
not followed this ordainment. Either they have formed different
centres on the ground of the indispensability of the Guru
of the time and declared their Guru as the incarnation of
the Merciful Radhasoami or on the other hand, a whole new
class of sticklers has sprouted who in conformity to the ancient
tradition have stuck to some past Guru, and are adamant to
discard even the necessity of the Guru of the time. Both of
them are wrong. And because of this, the followers of the
Radhasoami faith hardly mix with each other cordially and
instead extol the merits of their own centres, disparaging
others, which creates tensions, giving rise to bickerings
and then strife. This is also correct that without searching
out a Guru of the time, an earnest seeker can not proceed
on the spiritual path, and it becomes incumbent upon him to
search for a Guru. But if someone shows his earnestness in
this regard, every centre instead of quenching his spiritual
thirst, extols its own superiority over other centres and
does not allow him to explore on his own. The result is that
a simple faith and path has become very complex. Materialistic
tendencies are on the rise. More importance is being attached
to externalias, land, property, publicity and propaganda.
Devotion, spiritual practice and recitation of the holy name
are least pursued.
Hazur Maharaj has clearly propounded that the union with the
Merciful Radhasoami is not possible without associating oneself
to the Guru of the time. As such it should be the innermost
wish of every earnest seeker of Truth to long for the company
of a perfect Guru. Simplifying the procedure of this exploration,
Hazur Maharaj has clarified that it would be a blessing if
one finds the Sant Satguru, but if He is not found, meeting
a Sadh Guru is very good proposition, and in their absence,
it would be profitable even to seek company of a Premi Satsangi.
How to recognize a spiritual adept? In answer to this question,
Hazur Maharaj says that association with him for some days
would entail facility in spiritual practice, his discourses
would have an elevating effect and his form, attributes and
demeanour would automatically resolve this issue for an earnest
seeker of Truth and manifestation would dawn upon him on its
own. It is therefore necessary to be known by every follower
of the Radhasoami faith, whichsoever centre he is aligned
to, that the search is also inward, so is the experience and
the company of the Guru, which are all inward. And where the
eternal resonant sound is reverberating in a physical form,
it is difficult for the spirit of an earnest seeker of Truth,
to resist His attractive pull and not be surrendered there.
It also happens sometimes that though the spirit is drawn
towards the Guru yet the mind overpowers it to dissociate
it from the company of the Guru. Consequently, all tend to
become idolators. It is immaterial whether they idolize the
past Guru, or a centre or an organization, idolators they
all are.
Hazur Maharaj has idolized only Love. As a lover does not
care about hurdles, a truth seeker should also not care about
hurdles while in search of a Guru. Therefore, Hazur did not
think about forming an organization, but gave a hint rather
about organizations of the future that Maya has come in satsang
in a new garb. When Hazur has defined devotion as a current
uniting the spirit with the Supreme Being, one who has learnt
swimming in that current, can not be stopped by stumbling
blocks.
Though the Radhasoami faith is esoteric and inheritance does
play a part in searching a Guru, if one has a true longing,
he can find the Guru in this very life. The reverse is also
true, that is, one who is a hypocrite and has no real craving
for the truth, would never find the Guru, how so many births
he continues to take. To close up this distance from the Guru,
there is one pivot -- a real yearning to meet the Supreme
Being. Hazur Maharaj, Himself a form of Supreme Being, searched
out the Supreme Being incarnate Soamiji Maharaj in this way.
He himself recounts that when he first met Soamiji Maharaj,
he continued putting questions to Him from 11 A.M. to 6 P.M.
and Soamiji Maharaj kept on answering them and whatever knowledge
Hazur had acquired through meditation in accordance with Upanishads
was revealed to him then and there and the mystery ahead was
also unraveled.
The Radhasoami faith describes the Guru of the time as Merciful
Radhasoami's own representative, His own essence, His own
current or His own son. It is therefore incumbent upon every
satsangi to search for such a Guru and if he chances to meet
Him, he should stick to Him like a bee which flies here and
there for honey and when it is found, sticks so glued to it
that it cannot be separated from it. It is therefore advised
that they should correctly peruse Prem Patra Radhasoami and
after getting their doubts removed accept Radhasoami Dayal,
search out the Guru and when they meet Him they should surrender
completely before Him with body, mind, wealth and soul.
Hazur Maharaj has clearly written that salvation would be
granted to him alone who shall have full faith in Radhasoami
Dayal and believe in the Radhasoami name as the truest resonant
sound. Therefore, after the incarnation of Radhasoami Dayal
and revelation of the name Radhasoami, complete salvation
of those who stick to Satnam Anami is not possible. The earlier
saints took the believers of Satnam Anami to Satlok. Soamiji
Maharaj also paved their way inwards in the beginning but
since the initiation of Radhasoami Dham and recitation of
the name Radhasoami ensued, the sticklers of Satnam Anami
would not be redeemed until they come to believe in the Radhasoami
name.
Hazur Maharaj has also explained that if the inner sound becomes
manifest to someone and in the mean time the Guru leaves his
mortal coil, it is not necessary for him to search the Guru
outside. In whichever form the sound would be manifest, signs
about Him would be revealed during the spiritual practice.
According to Hazur Maharaj, the successor of a Guru can be
recognised only by highly advanced devotees and such a person
would never tell a truth seeker to change over his meditation
from one Guru form to another Guru form. Instead he would
lay stress upon intuitive experience. At the most he would
say that I have gained spiritually from His company, you too
may verify if you like.
Hazur Maharaj held satsang to be like a family and said that
the satsangis should have a common tie of love among themselves,
but their primary objects of love and adoration are the Sant
Satguru and Radhasoami Dayal. The very basis of this extended
family is love for the Supreme Being. How can the considerations
of caste, class or worldly matters find a place in such a
charged atmosphere of love? Yet it is strange that the followers
of the Radhasoami faith, a faith of love, do everything except
love each other. What a paradox! Can they be called satsangis
in the orbit of the definition for a satsangi given by Hazur
Maharaj?
Hazur Maharaj has commended it if one satsangi requests another
satsangi to tell him about his (first satsangi's) faults and
shortcomings; on the contrary, the satsangis in general never
reflect over their own shortcomings, but find fault only in
others and go on criticizing them everywhere. However, if
somebody is one's own and is not behaving in accordance with
the principles of the faith and does something improper, it
is not forbidden to tell him privately to rectify his behaviour.
Otherwise, the general edict of Hazur Maharaj is to see the
virtues of others, and abstain from seeing his vices. If one
has to see only the vices, it should be explored within one's
own self.
The satsangis who keep their composure in adverse circumstances,
tolerate criticism but do not lose balance, are deserving
recipients of Hazur's mercy and grace. Hazur has stated that
even if one shall commit mistakes a hundred times, pardon
shall be granted. But this pardon is reserved for those who
remain courtiers of Hazur's Darbar, pass a life with the support
of His mercy, remain humble and obedient and are ready to
tolerate the most bitter comments. It has been said that criticism
adorns a devotee.
All satsangis must feel assured that whosoever shall try to
understand Parmarth correctly and comprehensively like an
oily intellect, which like the oil over water, spreads to
grasp the entire meaning and content of a subject, and shall
mould and shape his lifestyle in accordance with it, shall
be surely blessed with mercy of the Supreme Being and will
accomplish his spiritual mission in this very life. They are
also good who have a pearlish intellect (like a pearl which
retains the depth to which it has been bored) and whatever
they comprehend, they adopt it in their lifestyles. But those
who have a felt-like intellect (like a felt which appears
to have been pierced yet does not show any sign of a hole)
are actually not fit for satsang. Even then Hazur Maharaj
has said that if they shall keep on attending satsang, gradually
their spiritual regeneration shall also be accomplished.
Hazur Maharaj has enjoined all the satsangis to leave all
their work, spiritual or worldly, to the Supreme Will and
should not worry or despair. In all their doings, they should
keep His mercy and mauj supreme. The world is transient in
nature. It is not ultimately profitable to search for true
happiness in this world and run helter-skelter for it. Yet
it has been observed in the case of the majority of satsangis
that they lose their mental balance over trivial matters.
Tolerance appears to be missing. Sometimes in adverse circumstances,
they behave like real worldly persons, and go on seeking shelter
and support from everybody. This behaviour is not in conformity
with the Hazuri edicts. Hazur Maharaj himself set a standard
example of extreme tolerance and forbearance. It should be
borne in mind that, once we have accepted the Merciful Radhasoami
as our only saviour, nurturer, consoler, and accomplisher,
who else would support us in peril except the Guru and the
Supreme Being? But this wisdom seems often missing in satsangis
in general. They should learn to repose trust in the mercy
of the Supreme Father. He, out of His mercy, removes difficulties,
grants comfort and provides strength to forbear ordeals to
those who have no one else except Him as their support. So
there is no cause of worry for them. Hazur Maharaj has taught
optimism not pessimism and assured His full support to us
in adversities.
Three paths of salvation have been described viz., knowledge,
action and devotion. Devotion has been considered easiest.
Yet in practice, to keep an unruffled devotion continuously
is very difficult. All satsangis are therefore advised to
pay special attention to this aspect in order to keep an unflinching
devotion. When their minds becomes very impatient, they should
open the holy book Prem Updesh in prayer and read out the
discourse so ordained by the Supreme Will. Gradually they
shall reap benefit. The mind will come under control, senses
will loosen their grip, attention will be drawn towards Parmarth,
recitation of the holy name will become easy, meditation of
the Guru form too will be facilitated and the spirit shall
be able to catch the eternal sound. Hazur Maharaj has held
the union with the Supreme Being and enjoyment of Supreme
Bliss, dependent upon the true longing and yearning for Him,
that is, unless that yearning and craving is there, meeting
with the Supreme Being is not possible.
There is a natural affinity and relationship between the spirit
and the sound according to Hazur Maharaj. But the spirit is
subservient to the mind here. The internal revolution consists
in not accepting the dictates of the mind and the instrument
for this revolution is humility towards the Supreme Being,
seeking His shelter and clinging to His Holy Feet within.
So the inward activities are to be performed more and outward
activities should be reduced to the minimum required. Hazur
Maharaj goes so far as to say that after pursuing internal
devotion for a considerable length, a point will be attained
when a devotee would lose interest even in the outward observances
ordained in Parmarth. For him only the Supreme Beloved would
remain and nothing else would interest him.
On this grand occasion of the Centenary celebrations, every
satsangi should, from the core of his heart and soul, express
his deepest gratitude to Hazur Maharaj for revealing such
a true and perfect name Radhasoami and ushering in the era
of salvation for the world. On the one hand, he set the standards
of devotion by his unparalleled and unprecedented devotion
for his Guru, and on the other provided simple and clear cut
techniques and guidelines to the satsangis by adopting which
they can correct their lifestyles and accomplish the supreme
mission of the human life. Not only that, Hazur Maharaj has
laid a novel pattern of lifestyle for the satsangis to lead
an ideal life, that is, they should adopt a balanced approach
in pleasure and pain, hold the Supreme Will as paramount and
act in accordance with His will. The most attractive feature
of all this is that whatever Hazur Maharaj preached, He himself
practised in His life.
It is an earnest appeal to the satsangis that they follow
the path laid down by Hazur Maharaj, and He is sure to shower
treasures of Parmarth in return and would assuredly take them
to His highest mansion, the Radhasoami Dham, where there is
eternal bliss and absolutely no trace of any pain or misery.
The faith propounded by Hazur Maharaj is nothing but the faith
of Love. Hazur Maharaj himself is love incarnate and is really
for lovers, is manifest for lovers and would forever manifest
himself to His lovers. My billions of obeisances and prostrations
at the Holy feet of Hazur Maharaj Radhasoami Dayal, the Paramount
King of Love.
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