Surat (spirit entity) is an emanation from the Being who is Himself all-bliss, all-consciousness and all-love. Surat too, possesses these attributes. If its covers were removed, it would merge into the Supreme Being with no difference or barriers in between. It was on account of the covers that restlessness, discontent and unconsciousness came over Surat, and it was sent down here to cast them off.
Surat can never remain in an unconscious state. To remain wakeful is bliss to it and to become unconscious is pain and misery. ...
It is the inherent nature and function of Surat that it should remain conscious. This is also what the Supreme Father wants. Rather, it is His Mauj or ordainment that Surat should not fall into an unconscious state. ...
The greater the intensity of the attention with which a pleasure is indulged in, the greater the pain that will follow. To remain absorbed in Daya (grace) is a different matter. ...
In Sant Mat, that act is meritorious which leads to the elevation of Surat and that, sinful, which results in its descent. First, Surat is made to descend and then it is raised. Hence, the evil is not devoid of blessing (purpose), for Surat is awakened thereby. Once awakened, Surat will not lapse into sleep again.
The human form is the noblest and the most precious and exalted form in the entire creation. Spirutual practices can be performed in this form alone. This is the differentiation between man and brute. Animals also enjoy sensual pleasures according to their status. But they cannot perform spiritual practices. It is only in the human body that all the chakras, kanwals and padams (centres, ganglia) from the lowest to the highest, can be awakened and made kinetic. ...
The bliss of Nam is very sweet. It is obtained when life (soul) is withdrawn from body and mind. One has to undergo the process of death while alive and has to regain life after passing the stage where death ensues. One gets this bliss after one's internal death, when one actually regains life, and not after the termination of the physical body. This is true resurrection which has relevance to that of Jesus Christ.
We cannot get the gift of love so long as there is impurity in us. The day Radhasoami Dayal chooses to shower His grace, all the impurity will be uprooted. The impurity in the case of those who have taken protection of Radhasoami Dayal is ever on the decrease. But it will be wiped clean the day He showers His grace
All activties of parmarth (true religion, true spiritual practice) are performed internally. ...
Let it be clearly understood that howsoever pure and upright an outward activity might be, that parmarthi (spiritual) benefit, which Sants have spoken about, shall not accrue from it, though it can never go waste and will surely bear fruit of action. In Sat Yuga (the golden age), those who attained even to the stage of Trikuti, did so by means of internal practice alone; but, sooner or later, they had to come down. These is no everlasting bliss in that region. According to Sant Mat, every activity performed by body and mind, without Surat participating in it, is considered outward and external. ...
There is no glory in mere austerity or renunciation unless it is accompanied by the love for the Supreme Being. True love for the holy feet of the Supreme Being is the foundation of parmarth. ...
True love will give rise to yearning, but if the love-sick thinks that only yearning will accomplish his task, he is mistaken. If he does not come into contact with a Sant or Mahatma, his yearning will dry up and vanish. But if by good luck he joins Satsang and gets darshan of Sant Sat Guru, his yearning of lower plane will be dried and that of the higher ones awakened one after the other till, finally, he would be granted an abode in the august mansion of the Supreme Being. Is all that is explained at the time of initiation mere ritual? The Supreme Father does not take back His gift once bestowed. He has come down here for the very purpose of bestowing this gift on the Jivas (spirits).
Everywhere, from the topmost region to the bottom, it is the manifestation of spirit and spirit alone. Everything owes its existence to spirit. Internally, spirit is indivisible. The only difference is that of intensity. Spirituality is either concentrated or diffused. ...
The depleted spirituality will gain the knowledge of the higher spirituality only when it comes so close to the latter that there remains no cover in between. If two forces are of the same intensity, that is, neither of them is more concentrated or depleted than the other, they will merge together and become one. They will have no separate existence. There can be no creation without concentration and depletion or higher and lower levels. The Supreme Being or absolute spirituality is static (immoveable) and silent. He is the creator of all, though not Himself involed in the work of creation. ...
...from the negative pole right up to the Supreme Reservoir of the highest spirituality, the entire creation is divided into spheres or regions. ...
At one stage of the creation, depletion was so great that the tendency of spirituality turned outward (centrifugal). It was from there that discord and discontentment came into being as also karams (actions), to make good the deficiency. At the same stage, Surat and mind joined hands but their association is that of two incompatible objects which can never be united into one.
Except the region of the absolute spirituality, there are different centres of spirituality everywhere else. Around each centre, spirituality of lower intensity as compared with that of the centre, is revolving. This can be observed in human beings, in animals, in the vegetable kingdom, in inert matter and even in atoms. The same is true of higher creations. The regions which receive light from the sun are, as it were, the members of a family, who while rotating on their own axes, are revolving round the sun. Like the earth, there are rotation and revolution in every object. This is due to spirituality being present in a concentrated as well as depleted state. A human being also rotates round his ego and, when tired, he recedes into the states of dream and deep slumber and obtains fresh energy thereby. In short, these are the instances of rotation and revolution in man.
Spirituality of greater intensity attracts that of lesser intensity. The force of attraction is present in both of them, otherwise, creation could not be maintained. We cannot see an object unless our visual power descends to the plane of the eyes and comes in contact with the rays of light emanating from the object to be seen. ...
To act against the will and pleasure of a person is tantamount to oppression which nobody has a right to exercise. ... nobody has a right even to teach and advise anybody unless and until the latter is prepared to listen with attention and a feeling of afffection. If he is to go to hell, let him go, for there is also mercy in this.
The purpose of all the incarnations of Kal (the Devil) was to bring about necessary purification by cleansing the dirt which was causing a hindrance to the maintenance and existence of this mundane creation. The intention cherished within was, however, that this creation may remain intact and Surats (Spiritual Entities) may not get out of here. Only Sants have made their advent with the sole object of extracting Surats from the cycle of eightyfour (rebirth) and taking them to the region of eternal bliss and happiness. The door to the mercy of the Supreme Father is open. ...
Of all the incarnations of Kal, some were of a very low order, like those appearing as fish, tortoise. A few were of a higher order like Ram and Krishna, being from the regions of Brahm, Par Brahm and Daswan Dwar.
There is no contentment so long as there is desire of any kind. Kamna (desire), for its fulfillment, gives rise to a feeling of want which, in its turn, leads to karam (actions), the consequences of which have to be invariably borne by Jiva. In this way the cycle of transmigration (rebirth) continues, and satisfaction or contentment is never obtained.
As a matter of fact, there is no conception at all of contentment here. One moment we procure an object of pleasure, and the next moment our capacity of deriving pleasure gets exhausted.
Many karmas are eradicated by death, but death ordained by Kal (the Devil) does not in any way go to break the chain of karams. Death ordained by Mauj reduces the burden of Kal and karam in the real sense of the term and terminates the cycle of transmigration. By Mauj, the Jiva takes re-birth in this world to accomplish his task. Pain ordained by Mauj is praise-worthy. Pain Ordained by Mauj leads to the eradication and exhaustion of karams and the eventual redemption of Jiva. Death at the hands of Kal is poison while that ordained by Mauj is by nectar. ... True redemption will be attained when we become detached from all other currents and are united with Nij Shabd (the current of redemption).
Fear is endeavour. Fear is the supreme guide. Fear is paras. Fear is the essence of all. One who fears shall be redeemed while the negligent will suffer. ... First is the fear of death. ... Secondly, one should fear one's own mind. ... Thirdly, as is our own mind, so are the minds of others.
Once we get a glimpse of the attractive form of Radhasoami Dayal, its unparalleled refulgence goes on dwelling before our eyes. His countenance so captivates our heart and soul, that it remains in our vision all the time. We have no urge to look at any other object nor does the latter find room in our vision. This stage is contentment or fulness of sight, when the total knowledge possible by the total faculty of sight is had. This is far beyond the range of the sense of sight and other sense perceptions. Similar is the case with the bliss of the Shabd of the Supreme Being, which is resounding in the innermost recesses of our being. When we get a taste of it, we shall no more pay heed to any other Shabd, sound or voice. In other words, we shall turn a deaf ear to all sounds. This stage is known as the fulness of the faculty of hearing. Likewise, when we reach Sat Lok, meet Sat Purush, and He embraces us, we get the total bliss (contentment) of the faculty of touch. We then remain perfectly absorbed in the static bliss of the touch of his Holy Feet. ... We should be so absorbed in the love for the Guru that we do not draw back from Him, just as a garland once placed round the neck cannot slip away from there. Guru is the treasure-house of sukh (happiness). We should form such a circle of endearment round His person that we may never get out of it. This is to become a garland of Guru's neck.
Huzur Maharaj had graciously observed that in this Kali Yuga (iron - present age), if only the tongue and sex are controlled, redemption can be effected. Nay, if the tongue alone were controlled, the way to spiritual progress can be paved.
The real task can be accomplished by controlling the senses of sight and hearing, for they are the main senses. Next comes the sense of smell. But much restraint and control can be exercised if the tongue alone is subdued. All should keep this in mind. Meat, wine and other intoxicants are totally prohibited, for tama and tamo-guna (dark quality) is predominant in them. Apart from this, other such articles of food should also be used sparingly, as have the quality of tama predominant in them.
Sometimes, even in the mind of a devotee the delusion arises that the Supreme Being does not love him. This is wrong. The Supreme Being is all-love, and Surat (Spirit Entity) being a drop (emanation) from Him, is dear to Him. But, because of the covers it has assumed, it is unable to realize the love of the Supreme Being. So when the Devotee withdraws within and applies himself to the Holy Feet with concentracted attention, he can feel the bliss of love. The Supreme Being, assuming human form imparts spiritual instructions and by enabling the jivas to engener love for his physical form, he attaches them to his Nij Rup (real form). ...
It behoves the Jiva not to pin his faith in anybody other than the Supreme Being. Nor should be beg anything from anyone. ... Our dealings with the world may go on as usual, but we should place our hope and reliance in the Mauj of the Supreme Being alone.
Every thought which arises in the mind, has its form and sound. Unless there is sound, which assumes form, there can be no thought at all. Nor can any energy ever become manifest in this world or elsewhere, without first producing a sound. ...
A certain European lady was so fond of her cat that she would not go to bed without having the cat beside her. What will be the result of such attachment? Only descent into lower species of life, after death. ... In short, we should not be attached or bound to any worldly object. The senses will have their pleasures. If the tongue loses the sensation of taste, we can relish nothing and life will become impossible. Similarly, eyes are endowed with visual power. If no desire is left to see anything or if the eyes do not feel any pleasure in seeing an object, we shall turn blind. It is the pleasure which gives nourishment and sustenance to the senses.
All thoughts and vagaries of mind, which tend to entrap us here shall have to be picked, weeded and thrown out in the manner lice are taken out from the head, or moths from the clothes, or bugs from the bedstead. It is only after this sifting and weeding that the tree of devotion can be nourished. Parasites should be straightway eradicated. Such disregard shall have to be shown to them. Surat has been cooperating with mind from times immemorial, undergoing all sorts of misery in its company, yet, when the time of death comes, how mercilessly and forceibly does Kal, the father of mind, drag Surat out and take it away, subjecting it to cutting and shredding? Why have any regard or consideration for such a cruel tormentor?
Social religions stand nowhere. A religion which borrows something from here and something from there is only a product of intellect. As far as intellect goes it is all rubbish, requiring a thorough cleansing. If scavengers do not sweep clean, so much filth and dirt will accumulate that life here would be impossible.
Untruth is untruth. What is called truth here is also untruth, and that which is truth finds no recognition here. These are not abritrary statements.
In the first place, what we observe here, on this plane, is always subject to change and alteration, and is never constant under any circumstances. Secondly, it is imaginary and transitory. Thirdly from the next higher plane it will appear in quite a different form.
The knowledge we gain at this mental plane, we call anubhava (spiritual insight). But the inspiration or revelation received from the next higher plane is superior to the socalled anubhava of the mental plane. In this way, anubhava of one higher plane after another should be gained. This anubhava or higher knowledge will dawn on attending Satsang of the One who is Himself awake or of those who are traversing the path shown by the said One.
A Jiva's understanding accords with his inner status or access. Philosophers and psychologists are incapable of grasping this subtlety. All that is the product of imagination is false and perishable. Truth can be realized by churning the inner self.
True humility is what has been described in the utterance of Paltu Saheb: "I am very very low and mean, yet such grace and mercy are being showered on me! Verily, he must be some other Paltu to be so fortunate. It must be out of some mistake that I have become the recipient of this grace and mercy in place of the other Paltu. How can I be so fortunate..."
Howsoever great a pleasure of this world, it will ultimately turn into pain. Even in the course of enjoyment, there is a lot of heat, friction and pain. All worldly affections can turn into enmity and hostility, so much so, that a person may like even to spit on the face of one who was once very dear to him. All kinds of affection cease to exist after death. Even the love of parents for children disappears. Love for inanimate objects passes away more quickly. When Surat rises from the plane of its present location, all affections of this world will come to an end automatically.
The impressions of all karams are recorded in manakash (mind-sky), on account of which different forms and visions are seen in dreams. Where do the terrifying scenes come from at the time of death? All the karams are not eradicated by death. Their load is, of course, reduced a little. They appear to be as true on that plane as things of this world do before our physical eyes, though they are unreal when viewed from this plane Unless an impression has been made in subtle form within, it cannot assume a gross physical form without. The plan of a house is first sketched in the mind; then, the house is constructed outside. No more proof can be given in this regard. It can better be realized. Here, we take only that to be true which comes before us in a gross material form. In fact, truth is one, and all the rest is relative. At the time of death, when Surat, at the hands of Kal (the Devil), passes through an orifice which is even finer than the eye of a needle, it is entrapped in these very impressions and is cut and torn as it emerges. These impressions should be erased internally by means of abhyas (spiritual practice) during life time, else, they will become ripe, assuming gross forms at the time of death.
In an administrative set-up, there are different departments, one above the other, each having its own separate officer. So also, the entire creation, here, is sustained by the heat and light supplied by the sun which, in its turn, receives energy from the next higher sun, above which, there is yet another sun, and so on and so forth. And above all, is the Supreme Being. Similarly, there are a number of different gods and goddesses, Khuda, Ishwar, Parmeshwar, etc., one above the other. There is a Khuda higher than this and, still higher, there is the Great God or Khuda. And on the top of them all is the Supreme Being who is absolute -- not comparable or relative to anyone else. He is the creator of all, though Himself not involved in the creation. He is the true Nameless and Formless Being.
There is action and reaction in the enjoyment of every kind of pleasure here. In overcoming friction, resistance and obstacles, heat is first produced and it is then that pleasure is felt. In higher regions, on the contrary, there is no reaction, nor any heat or excitement. There is only pre attraction. Nothing is to be done there. There, even action is devoid of motion, and bliss is automatic, self existing and everlasting. The pleasure of taste is obtained when the nectar dripping from within comes in contact with the little bliss which is present in the object of pleasure. When Surat withdraws to the plane where the current of nectar, coming from above, has taken location, and unites with this current, extraordinary bliss is obtained.
To attain the stage referred to above, it is necessary that one should withdraw one's affections from all sorts of entanglements. Pure love for the Supreme Being should be implanted in higher mind and Surat. All other tendencies contrary and uncongenial to this love, shall have to be discarded gradually.
The general principle has been explained above. The method as to how love for the holy feet of the Supreme Being can be cultivated will be known from the merciful Guru, if the Jiva is fortune to get His Satsang.
"One glimpse of Thine has made me mad. Hardly could I have a full view of Thine that I was put to disgrace and ignomity. For a long time, Asir has been waiting to meet Him. Today He has called me, and death has come to take me."
Love divine is apparent from the opening and concluding couplets of Asir's poem. Both the couplets conform to each other. The yearning mentioned is for internal darshan. It is engendered after attending Satsang and performing abhyas for a length of time and on getting a glimpse, off and on, of the refulgent form of the Guru above the third Til. However, on getting only a glimpse of the attractive and charming form of Guru, the Jiva turns mad. He laments that he has not even been blessed with the full view of the attractive form of the beloved Lord that he is disgraced and derided at the hands of the world people. At that time all mundane pleasures will apear to be pale and insipid to the Jiva and he will remain restless for darshan.
"Hansas have gathered for the darshan of Guru. A wonderful mansion has be erected, whose glory cannot be described." The 'gathering' refers not only to the getting together of Hansas (high class devotees), but also to individual withdrawal and concentration of Surat from body and mind together with all senses and faculties of perception which otherwise remain dissipated. When this kind of meeting or merging takes place, one will be called a Hansa, and become fit to have Guru's internal darshan.
"How unjust it is my friend that you go out in the garden! You yourself are no less beautiful than lotus. Turn inside and see the flower garden with yourself." There is a refulgent garden with radiant flowerbeds within you. It is extremely improper that you should feel inclined towards the worthless pleasures of the world. If all the colours, scents and perfumes, beauty and elegance found in all the continents, nay on the entire globe, were put together, they would only make a rose-bud of the celestial garden within.
"Relish His words, soft or harsh; they will strengthen your faith." Discourses of Sants are all sweet, there is no bitterness in them. But we take them to be sweet or bitter according to our own understanding. Whatever words Sants utter are for mending and correcting our understanding.
The other kind of love which, of course, is very deep and strong, is that of wife for the husband. But it is wrong to think that man and woman are equal in status. She is the receiver, he, the giver. Woman is the lover and man, the beloved. A woman can exhibit love with great vigour but it has a rather superficial element in it. Man is endowed with capacity to love from greater depths from within. This difference is natural, having its origin in the regions above. These are the basic points of difference between man and woman. These, however, are not generally characteristics applicable to all individuals, as in both man and moman, the tendencies of Mana and Maya are present. "Surat and Shabd" and "reservoir and current" are in conformity with the relationship described above; and this is their form in higher regions. This difference cannot go, nor should it go. Only woman can give birth to a child. Women who try to adopt manly habits will, in course of time, lose feminine delicacy which is a woman's true adornment. Feminine delicacy goes on vanishing from the faces of the women of Amazonian spirit.
The Jiva has developed an outward tendency in the company of Mana (mind) and Maya. To turn it inward amounts to changing his very nature. Nature (habit) once formed is very difficult to change. A dog may be fed on milk and rice for months together, but if he happens to see a piece of bone lying in a drain, he will instantly pick it up and start chewing it.
True love will be awakened within only by grace; and grace will be obtained by taking saran (shelter). Saran is adopted when the Jiva begins to await the coming of grace the way an oyster opens its mouth to receive the Swanti-drop (rain) unmindful of the length of time it has kept the mouth open. When such a stage is reached, grace will descend on the Jiva.
When the Jiva, giving up his ego, engenders unalloyed love for the holy feet of the Supreme Being, the forms of Surat, Guru and Nam will become one, with no difference whatsoever. Surat and Shabd, and the lover and the beloved, will unite with each other.
The longing which at present arises in the Jiva for meeting the Lord is accompanied by thousands of other desires. When all other desires are cast out and only one remains (for meeting him), then only His darshan can be had, and all the desire shall be fulfilled.
Woe be to the country where rank immodesty, shamelessness and flippancy go in the name of freedom, and woe be to the people who are mad after such freedom. Indian women dare not become shameless and outgoing like those of other countries. This sense of shamelessness is only possible in the countries of the West. Customs and conventions, and practices and usages redarding the behaviour of men and women there are generally vitiated. Even the most serious lapse is not regarded there as such, unless it comes to light. There, even ordinary dealings are not untinged with sin. They fall only a little short of patent sin and immoral behaviour. Situations often arise there which are marked by low standards of morality. There, these matters are not considered as evil, as done here. This does not mean that there is no evil in India. In a way, similar is the case here also, though in a much lesser degree.
People shout for freedom. We are also in favour of freedom. Freedom should be such that one's inherent virtues and talents which cannot come into play in the absence of freedom should develop and flourish. This type of freedom will proceed from the side of the merciful. Freedom does not mean an open display of, or encouragement to, one's latent vices, which could be done away with or kept suppressed to some extent by introducing checks and restrictions. That would be the freedom of the devil. We need not look elsewhere for evils. They are there in our own minds. We should ask ourselves what evils we have; and this would get us to the reality. Everyone should hunt up the mind, and there is no need for doing anything else.