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AN EARNEST APPEAL TO THE SATSANGIS

Discourse by Dadaji Maharaj to commemorate the Centenary Bhandara of PPPD Hazur Maharaj

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Dadaji Maharaj 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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